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Kap 1 Innledning KAP 1 INNLEDNING. ......................................................................................................................................... 1 KAP 2 MEIJI OG ENDREDE RELIGIØSE FORHOLD................................................................................. 9 2.1 SHINBUTSU BUNRI......................................................................................................................................... 9 2.2 ETABLERINGEN AV STAT-SHINTO OG SEKT-SHINTO. .................................................................................... 14 2.3 NYE RELIGIØSE GRUPPER. DERES TILKNYTNING TIL SHINTO OG BEHOVET FOR ORGANISERING................... 19 2.4 SEKT-SHINTO, EN DEL AV SAMFUNNET........................................................................................................ 20 KAP 3 FUJIKÔ FØR MEIJI. ............................................................................................................................ 24 3.1 KAKUGYÔ TÔBUTSU KÛ. ............................................................................................................................ 24 3.2 JIKIGYÔ MIROKU......................................................................................................................................... 28 KAP 4 FUJIKÔ – EN NY VIRKELIGHET ETTER 1868.............................................................................. 34 4.1 ITÔ ROKURÔBEI OG MARUYAMAKÔ 1868-1875.......................................................................................... 35 4.1.1 Reformasjonen som katalysator til religiøst engasjement. ................................................................. 37 4.1.2 Sykdom og helbredelse. ...................................................................................................................... 39 4.1.3 Konsekvenser av shinbutsu bunri. ...................................................................................................... 42 4.1.4 Forfølgelse.......................................................................................................................................... 44 4.1.5 Fokus på eget ståsted og påvirkning fra samtiden.............................................................................. 46 4.2 SHISHINO NAKABA OG FUJI ISSAN KÔSHA................................................................................................... 48 4.3 FELLES BAKGRUNN – ULIK UTVIKLING........................................................................................................ 51 KAP 5 MARUYAMAKYÔ SOM DELTAGER I ET OFFENTLIG RELIGIØST SYSTEM. .................... 54 5.1 MARUYAMAKYÔ OG FUSÔKYÔ – NYE ORGANISASJONSFORMER.................................................................. 54 5.1.1 Samarbeid med Fuji issan kôsha. ....................................................................................................... 54 5.1.2 Maruyama kyôkai. .............................................................................................................................. 57 5.1.3 Fusôkyô – en del av sekt-shinto.......................................................................................................... 59 5.1.4 Brudd med Fusôkyô og organisering i Shintô Jimukyoku. ................................................................. 61 5.2 MARUYAMAKYÔ – RITUALER, TRO OG SAMFUNNSSYN I ENDRING............................................................... 64 5.2.1 En selvstendig religion. ...................................................................................................................... 65 5.2.2 Påvirkning fra shinto og kritikk av buddhismen................................................................................. 67 5.2.3 Moralnormer og tro............................................................................................................................ 70 5.2.4 Kritikk av regjering og keiser............................................................................................................. 72 5.2.5 Yonaoshi – en ny tid............................................................................................................................ 77 5.3 SHISHINO NAKABA OG ITÔ ROKURÔBEI SIN BETYDNING FOR UTVIKLINGEN I FUSÔKYÔ OG MARUYAMAKYÔ. .......................................................................................................................................................................... 78 KAP 6 AVSLUTNING........................................................................................................................................ 80 BIBLIOGRAFI.................................................................................................................................................... 84 SAMMENDRAG................................................................................................................................................. 88 1 Kap 1 Innledning. Meiji-perioden ble et veiskille for det japanske samfunnet.1 I løpet av få år ble landet samlet til en enhetlig moderne stat med blant annet felles lovgivning, en folkevalgt forsamling og regjering, et felles skolesystem, en moderne hær, en stadig bedre utbygd infrastruktur og en voksende industri. Vestens makt og sterke stilling i verden, og frykten for kolonialisering, var en av drivkreftene bak ønsket om å etablere Japan som en moderne stat på lik linje med vestlige land. For å oppnå respekt og et likeverdig forhold til vestlige nasjoner, ble det ansett som nødvendig å omforme hele samfunnet. På tross av at restaurasjonsbevegelsen gikk til aksjon under mottoet sonnô jôi, ærbødighet til keiseren, kast ut barbarene, ble den vestlige innflytelsen stor i arbeidet med å bygge opp en nasjon. Spenningen mellom løsninger etter vestlig modell, egne tradisjoner og behovet for en egen identitet ble hele tiden aktualisert, og et av feltene der dette kommer tydelig frem er endringene som foregikk innen landets religiøse tradisjoner. Shinto-sektene, Jikkôkyô, Fusôkyô og Maruyamakyô ble etablert i denne perioden som en konsekvens av en ny religiøs virkeligheten. Alle tre hadde sitt utgangspunkt i, og var i 1868 en del av den religiøse tradisjonen Fujikô. Fujikô var lokalisert i og rundt Edo og hadde Fuji-fjellet som sentrum for sin religiøse aktivitet. I 1868 var dette en lekmannsbevegelse med grupper løst knyttet sammen på bakgrunn av felles religiøs praksis og tro, men uten en overordnet organisasjon. Denne oppgaven vil ta for seg utviklingen i en konkret gruppe innen Fujikô, Maruyamakô. Shinto-sekten Maruyamakyô ble etablert med utgangspunkt i Maruyamakô. Forholdet mellom den statlig reformen, nye oppfattninger av religiøsitet og lokale endringer vil bli behandlet i lys av den utviklingen som skjedde i Maruyamakô. I de prosessene som skjedde innenfor det religiøse landskapet var det en rekke forhold som ble en utfordring for folkelige religiøse grupper som Fujikô. Japans religiøse liv i 1868 var sterkt preget av lokale religiøse tradisjoner, der gudsdyrkelsen var tett knyttet til landbruk og natur. Fjell, skog, vann, stein, dyr osv. ble oppfattet som tilholdssted for det guddommelige, og tilbedelsen kretset rundt disse naturfenomenene eller helligdommer som ble reist på steder som ble tillagt spesiell betydning. Den folkelige religiøsiteten forholdt seg 1 Meiji er det japanske navnet på perioden 1868-1912. Dette viser til keiser Meijis regjeringsperiode. Keiseren blir som oftest referert til med regjeringsperiodens navn, og ikke med hans opprinnelige navn, Mutsuhito. 2 til en verden befolket av guddommer i mange former og manifestasjoner. Kami, buddhistiske guddommer, overnaturlige vesener og forfedrenes ånder var alle deler av et felles univers. Tilstedeværelsen av overnaturlige krefter i menneskers liv ble opplevd som høyst konkret, og grenselandet denne verden og en overnaturlig verden var vag. I tillegg var også buddhistiske institusjoner en viktig del av menneskenes religiøse liv, og hele befolkningen var tilknyttet sitt lokale buddhisttempel gjennom et pålagt registreringssystem der fødsler, død og andre viktige markeringer ble skrevet ned. De forskjellige arenaene for religiøsitet sto ikke i motsetning til hverandre, men hadde, tvert imot, gjennom generasjoner smeltet sammen i et gjensidig samspill. Det vestlige begrepet ”religion” ble aktualisert i Japan gjennom handelstraktatene som ble undertegnet i 1850-årene. Der ble det fastslått at utlendinger bosatt i Japan hadde rett til å praktisere egen religion.2 Japan hadde frem til denne perioden ikke noe begrep som dekket den vestlige oppfatningen av religion som et enhetlig avgrenset system med doktriner som utelukker andre religioner. Sentralt i den japanske forståelsen av egne tradisjoner var begrepet ”vei”, dô der konfutsianisme, buddhisme og shinto, var en del av den samme vei, men med forskjellig fokus. Teeuwen beskriver ”veien” slik: ”Veien” var (og er) et særdeles vidt begrep, som dekket både de fysiske forandringene i verden rundt oss, de sosiale forholdene i samfunnet, og de fysiske og psykiske prosessene i hvert enkelt menneske. Likevekten mellom Yin (kaldt, fuktig, jordisk, kvinnelig) og Yang (varmt, tørt, himmelsk, mannlig) forklarte ikke bare årstidenes gang, men hadde også avgjørende betydning for keisernes styre på samfunnsnivå og for kroppens og sjelens helse på individets nivå. Det var da også mange måter ”å følge veien” på. Man kunne utforske veiens grunnleggende ”himmelske prinsipper” gjennom å studere hvordan disse artet seg i naturen; man kunne bidra til at samfunnet fulgte
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