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UCLA Electronic Theses and Dissertations
UCLA UCLA Electronic Theses and Dissertations Title Producing Place, Tradition and the Gods: Mt. Togakushi, Thirteenth through Mid-Nineteenth Centuries Permalink https://escholarship.org/uc/item/90w6w5wz Author Carter, Caleb Swift Publication Date 2014 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Los Angeles Producing Place, Tradition and the Gods: Mt. Togakushi, Thirteenth through Mid-Nineteenth Centuries A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Asian Languages and Cultures by Caleb Swift Carter 2014 ABSTRACT OF THE DISSERTATION Producing Place, Tradition and the Gods: Mt. Togakushi, Thirteenth through Mid-Nineteenth Centuries by Caleb Swift Carter Doctor of Philosophy in Asian Languages and Cultures University of California, Los Angeles, 2014 Professor William M. Bodiford, Chair This dissertation considers two intersecting aspects of premodern Japanese religions: the development of mountain-based religious systems and the formation of numinous sites. The first aspect focuses in particular on the historical emergence of a mountain religious school in Japan known as Shugendō. While previous scholarship often categorizes Shugendō as a form of folk religion, this designation tends to situate the school in overly broad terms that neglect its historical and regional stages of formation. In contrast, this project examines Shugendō through the investigation of a single site. Through a close reading of textual, epigraphical, and visual sources from Mt. Togakushi (in present-day Nagano Ken), I trace the development of Shugendō and other religious trends from roughly the thirteenth through mid-nineteenth centuries. This study further differs from previous research insofar as it analyzes Shugendō as a concrete system of practices, doctrines, members, institutions, and identities. -
Through the Case of Izumo Taishakyo Mission of Hawaii
The Japanese and Okinawan American Communities and Shintoism in Hawaii: Through the Case of Izumo Taishakyo Mission of Hawaii A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAIʽI AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN AMERICAN STUDIES MAY 2012 By Sawako Kinjo Thesis Committee: Dennis M. Ogawa, Chairperson Katsunori Yamazato Akemi Kikumura Yano Keywords: Japanese American Community, Shintoism in Hawaii, Izumo Taishayo Mission of Hawaii To My Parents, Sonoe and Yoshihiro Kinjo, and My Family in Okinawa and in Hawaii Acknowledgement First and foremost, I would like to express my deep and sincere gratitude to my committee chair, Professor Dennis M. Ogawa, whose guidance, patience, motivation, enthusiasm, and immense knowledge have provided a good basis for the present thesis. I also attribute the completion of my master’s thesis to his encouragement and understanding and without his thoughtful support, this thesis would not have been accomplished or written. I also wish to express my warm and cordial thanks to my committee members, Professor Katsunori Yamazato, an affiliate faculty from the University of the Ryukyus, and Dr. Akemi Kikumura Yano, an affiliate faculty and President and Chief Executive Officer (CEO) of the Japanese American National Museum, for their encouragement, helpful reference, and insightful comments and questions. My sincere thanks also goes to the interviewees, Richard T. Miyao, Robert Nakasone, Vince A. Morikawa, Daniel Chinen, Joseph Peters, and Jikai Yamazato, for kindly offering me opportunities to interview with them. It is a pleasure to thank those who made this thesis possible. -
University of Nevada, Reno American Shinto Community of Practice
University of Nevada, Reno American Shinto Community of Practice: Community formation outside original context A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in Anthropology By Craig E. Rodrigue Jr. Dr. Erin E. Stiles/Thesis Advisor May, 2017 THE GRADUATE SCHOOL We recommend that the thesis prepared under our supervision by CRAIG E. RODRIGUE JR. Entitled American Shinto Community Of Practice: Community Formation Outside Original Context be accepted in partial fulfillment of the requirements for the degree of MASTER OF ARTS Erin E. Stiles, Advisor Jenanne K. Ferguson, Committee Member Meredith Oda, Graduate School Representative David W. Zeh, Ph.D., Dean, Graduate School May, 2017 i Abstract Shinto is a native Japanese religion with a history that goes back thousands of years. Because of its close ties to Japanese culture, and Shinto’s strong emphasis on place in its practice, it does not seem to be the kind of religion that would migrate to other areas of the world and convert new practitioners. However, not only are there examples of Shinto being practiced outside of Japan, the people doing the practice are not always of Japanese heritage. The Tsubaki Grand Shrine of America is one of the only fully functional Shinto shrines in the United States and is run by the first non-Japanese Shinto priest. This thesis looks at the community of practice that surrounds this American shrine and examines how membership is negotiated through action. There are three main practices that form the larger community: language use, rituals, and Aikido. Through participation in these activities members engage with an American Shinto community of practice. -
The Moon Bear As a Symbol of Yama Its Significance in the Folklore of Upland Hunting in Japan
Catherine Knight Independent Scholar The Moon Bear as a Symbol of Yama Its Significance in the Folklore of Upland Hunting in Japan The Asiatic black bear, or “moon bear,” has inhabited Japan since pre- historic times, and is the largest animal to have roamed Honshū, Shikoku, and Kyūshū since mega-fauna became extinct on the Japanese archipelago after the last glacial period. Even so, it features only rarely in the folklore, literature, and arts of Japan’s mainstream culture. Its relative invisibility in the dominant lowland agrarian-based culture of Japan contrasts markedly with its cultural significance in many upland regions where subsistence lifestyles based on hunting, gathering, and beliefs centered on the mountain deity (yama no kami) have persisted until recently. This article explores the significance of the bear in the upland regions of Japan, particularly as it is manifested in the folklore of communities centered on hunting, such as those of the matagi, and attempts to explain why the bear, and folklore focused on the bear, is largely ignored in mainstream Japanese culture. keywords: Tsukinowaguma—moon bear—matagi hunters—yama no kami—upland communities—folklore Asian Ethnology Volume 67, Number 1 • 2008, 79–101 © Nanzan Institute for Religion and Culture nimals are common motifs in Japanese folklore and folk religion. Of the Amammals, there is a wealth of folklore concerning the fox, raccoon dog (tanuki), and wolf, for example. The fox is regarded as sacred, and is inextricably associated with inari, originally one of the deities of cereals and a central deity in Japanese folk religion. It has therefore become closely connected with rice agri- culture and thus is an animal symbol central to Japan’s agrarian culture. -
The Making of an American Shinto Community
THE MAKING OF AN AMERICAN SHINTO COMMUNITY By SARAH SPAID ISHIDA A THESIS PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS UNIVERSITY OF FLORIDA 2008 1 © 2007 Sarah Spaid Ishida 2 To my brother, Travis 3 ACKNOWLEDGMENTS Many people assisted in the production of this project. I would like to express my thanks to the many wonderful professors who I have learned from both at Wittenberg University and at the University of Florida, specifically the members of my thesis committee, Dr. Mario Poceski and Dr. Jason Neelis. For their time, advice and assistance, I would like to thank Dr. Travis Smith, Dr. Manuel Vásquez, Eleanor Finnegan, and Phillip Green. I would also like to thank Annie Newman for her continued help and efforts, David Hickey who assisted me in my research, and Paul Gomes III of the University of Hawai’i for volunteering his research to me. Additionally I want to thank all of my friends at the University of Florida and my husband, Kyohei, for their companionship, understanding, and late-night counseling. Lastly and most importantly, I would like to extend a sincere thanks to the Shinto community of the Tsubaki Grand Shrine of America and Reverend Koichi Barrish. Without them, this would not have been possible. 4 TABLE OF CONTENTS page ACKNOWLEDGMENTS ...............................................................................................................4 ABSTRACT.....................................................................................................................................7 -
Kamidana a Kamidana Houses an Ofuda (Symbol of Kami)
A Brief History of the kamidana A kamidana houses an ofuda (symbol of kami). In the edo period, ise-kô (ise shrine fraternal groups) formed in every part of Japan. When a pilgrimage was made to ise jingu, an amulet or "oharai-taima" was taken home. These amulets were also distributed throughout Japan by the various ise-kô. A "daijingu-dana" or house shrine was set up to enshrine these amulets of the Grand Shrine of ise. This practice was the origin of the kamidana. Setting Up a kamidana Before setting up a kamidana you must cleanse (purify) your home. Choose a site that is pure, light, quiet and high. Also it should be where the family gathers, convenient for making offerings to kami, convenient for daily prayers, and on a North or West wall (so the kamidana's doors open to the South or East) If there is a floor above the kamidana it is best to write the word "kumoi" 雲井 (sky) on a piece of paper and place it above the kamidana so any people upstairs will not be walking over the kamidana. Place the kamidana just above head height. On each side of the kamidana place evergreen branches in the sakaki tate (special vases). A shimenawa (straw rope) with shide (paper shapes) should be hung above the kamidana. shinki shinki are ritual implements. Sets are available online (http://www.tsubakishrine.org/omamori/kamidana.html), or you can assemble your own – plain white china and unfinished wood are preferred. At a minimum, you will need: two tall vases (for evergreen branches); two shallow bowls (one for rice and one for salt); two covered, short vases or glasses (one for water and one for sake); and a holder or hinged box (for the ofuda). -
Talismans and Amulets in the Japanese Collection1
ANNALS OF THE NÁPRSTEK MUSEUM 35/1 • 2014 • (p. 39–68) TALISMANS AND AMULETS IN THE JAPANESE COLLECTION1 Alice Kraemerová2 ABSTRACT: This article describes all types of amulets and talismans present in the Náprstek Museum Japanese collection and uncovers their symbolic meaning. These are mostly talismans from shrines and temples dating to the beginning of the 20th century, traditional hand-crafted items from famous places of pilgrimage and toys used as talismans. KEY WORDS: Japan – Buddhist temple – Shintǀ shrine – shamanism – talisman – amulet– ofuda – ema – omamori – collecting – Náprstek Museum of Asian, African and American Cultures (Prague) 1. Defining terminology Amulet is considered to have protective or otherwise salutary effects while talisman primarily attracts fortune. Various authors describe different classifications of amulets and talismans according to their functional principles: homeopathic principle, contact principle, the principle of the magic of the written word, principle of colour magic, the principle of magic substances, the principle of the personifies higher power and the combinatorial principle (Nuska 2012). In this article we shall not use this division as for such a detailed analysis it would be necessary to acknowledge all types of amulets and talismans, not just those collected by the Czech travellers and brought into the NpM collections. Most of the available literature deals with the European view on amulets and talismans; the furthest it gets is the Near East. The Far East is usually not that well mapped due to the geographical distance and the language barrier. For the Japanese talismans, there are several often used terms: mayoke (㨱 㝖ࡅ) or yakuyoke (གྷ㝖ࡅ), omamori (࠾Ᏺࡾ) and ofuda (ᚚᮐ) or gofu (ㆤ➢). -
The Way of the Gods in Japan
KAMI- NO - M IC H I TH E WAY O F THE GO DS IN jA PAN H O P E H UN T LY LO N D O N R E B M A N LI M I T E D SH A FT ESBURY A EN E w c U . V , . 1 9 1 0 [A H RQML&W W M] KAM I- NO - M IC H I TH E WAY O F T H E GO DS IN JA PA N H O P E H U N T LY LO N D O N R E B M A N LI M I T E D SH A FT ESBU RY A VEN U E w c , . 1 9 1 0 [A 11 Rights Reserv ed ] D E D I C A T E D T O ALLASP IRING SOULS E R RAT A . Pa 2 1 l e 1 f a e n o r En l sh ead Pers i n e . g 4 , i , g i poet r po t “ ” “ Pa e 6 lin f m b m for H am - K i read H a - K i g 7 , e 9 ro otto , ir ri ir Pa e 2 l ne 8 f m to d o d g 7 4 , i ro p , itt itto Pa e 2 l nes — f m to d d g 7 7 , i 4 5 ro p , itto itto Pa e 2 8 l n f m bo m d o d o g 7 , i e 5 ro tto , itt itt Pa e 2 8 6 l ne 6 f m b m d t d g , i ro otto , it o itto P UBLISH ER’S P REFAC E THE desire of the author is to guide her readers - faithfully along this time honoured , half ” obliterated Way of the Gods , clearing the path with reverent , not iconoclastic hands , because recognising it as the Way by which the J apanese were divinely led to their present Th e is mental altitude . -
Part 1: SHINTO
Course No. 3507/3508 Contemporary Japanese Culture and Society Lecture No. 10 Religion Shūkyō 宗教 This Lecture 今回 1. Introduction イントロダクション 2. Shinto 神道 3. Buddhism 仏教 4. Unifying theories 総合宗教論 Next lecture 次回: Confucianism, Taoism, Christianity, New Religions 儒教、道教、キリスト教、新興宗教 Part 1.Introduction Japan : A very religious country where most people are non-religious 日本:とても宗教的な国で、ほ とんどの人は無宗教 Guess how many religious organizations there are in Japan 日本の宗教団体の数は? 18 180 1,800 18,000 180,000 Answer: 180,000 On December 31, 2010, the Cultural Affairs Agency counted 182,659 religious organizations (shûkyô hôjin 宗教法人) in Japan. Shinto-related 神道系: 85,343 Buddhism-related 仏教系: 77,681 Christian-related キリスト教系: 4,177 Miscellaneous 諸教: 15,458 (They all enjoy tax-exempt status.) Now guess how many believers there are in Japan…信者の人数? 1. 207,000 2. 2,070,000 3. 20,700,000 4. 207,000,000 5. 2,070,000,000 (Clue: Population of Japan: 127,000,000) Source: Cultural Affairs Agency (stats for 2009) 文化庁の統計 (2009年) If these figures are right, Most Japanese people believe in / belong to / say they believe in or belong to… at least 2 religions. この統計は確かならば、日本人の多く は2つ以上の宗教を信じている。 Meigaku students… … if it’s not too personal, may I ask how many religions you believe in? 0? 1? 2? 3? • Which ones? • 明学の学生よ!恐縮ですが、いくつ の宗教を信じていますでしょうか? それはどの宗教ですか? If you ask a Japanese person what his or her religion is, they will often say ‘none in particular’… many will deny being religious. Let’s try to figure out why. でも日本人に「どういう宗教を信じて いる?」と聞くと、「あまり...特 に...」という返事が多い。なぜで しょうか? Religious, yet atheistic? “… the total number of adherents far exceeds the population of Japan, while conversely, over two-thirds of the Japanese people say they believe in no religion.” 日本人の3分の2以上は 「無宗教」だという。 (Religion in Japanese Culture: Where Living Traditions Meet a Changing World, ed. -
Extrême-Orient Extrême-Occident, 41
Extrême-Orient Extrême-Occident 41 | 2017 Statuts et identités dans l'Asie prémoderne (XVIIe- XIXe siècle) Status and Identity in Early Modern Asia (17th-19th century) Édition électronique URL : http://journals.openedition.org/extremeorient/658 DOI : 10.4000/extremeorient.658 ISBN : 978-2-84292-741-7 ISSN : 2108-7105 Éditeur Presses universitaires de Vincennes Édition imprimée Date de publication : 23 novembre 2017 ISBN : 978-2-84292-739-4 ISSN : 0754-5010 Référence électronique Extrême-Orient Extrême-Occident, 41 | 2017, « Statuts et identités dans l'Asie prémoderne (XVIIe-XIXe siècle) » [En ligne], mis en ligne le 23 juin 2019, consulté le 09 novembre 2020. URL : http:// journals.openedition.org/extremeorient/658 ; DOI : https://doi.org/10.4000/extremeorient.658 Ce document a été généré automatiquement le 9 novembre 2020. © PUV 1 On associe souvent au monde asiatique prémoderne des sociétés d’ordres figées, où hommes et femmes sont condamnés de par leur statut à des parcours de vie uniformes. On découvrira dans ce numéro que les statuts pouvaient se négocier et que des identités nouvelles sont apparues et ont marqué cette période. NOTE DE LA RÉDACTION Publié avec le concours du Centre National de la Recherche Scientifique (CNRS) – Laboratoire Centre de recherche sur les civilisations de l'Asie orientale (CRCAO), UMR 8155 Extrême-Orient Extrême-Occident, 41 | 2017 2 SOMMAIRE Introduction Annick Horiuchi I. Où l'identité s'affirme – Asserting Identities La gloire d’un marchand :Enomoto Yazaemon, négociant en sel dans le Japon du XVIIe siècle Guillaume Carré Identité sociale et identité nationale dans Chōnin bukuro et Hyakushō bukuro de Nishikawa Joken Daniel Struve II. -
The Japanese Shinto Shrines in Early Issei
322P&X .2Q.6&. A6P 9avi Introduction 3&,& %*3+%+& Q%/((4&+&&& (&&&&*T&1&& &6&2* %((&&1*3&& +(&Q *3&(& &&1&Q * $ &Q9%&& 4(=*73+&(% "#7#4"#7"*18]&(&*9&(&&% R*.(1&* &%(&[12Qj (&&Q.6&T*3 '&(&&1(&( 2*:<[&<% (+&2&* 36&Q4+(2 1)Real naes are utili,e in this stu* However% the author use pseuons in lieu of the real naes of the sub'ect that preferre to protect their ientit* ― 48 ― 3he apanese Shinto Shrines in Parl Issei(A6P 9avi) 2*22/(((& &%Q%[&*!(O 1%P2&*2= (&&1&O1P& /&&*&1&&&%4/( <&1&&*/((1&* 3(7##(Izumo Taishi2((/&&* &+(*!&( 2'/&&1*/&&OMy mother told me about the time she got married. She said that my father travel all the way to Honolulu to pick me up and in those days you had to go to the docks to the immigration office. After we got out of immigration, we were forced to the Kamisama temple (Izumo Taishakyo Shrine) in downtown (Honolulu) and we had a Shinto style wedding. Soon after that he took his new wife back to Kona*P= (2Q9(&&%& (=[&(Q* &(%'&( 2&%(('&(((% (&(&* &+&&& *(1&&(+&%242/(' 6%2%.*2& &&*"%(&Q &4&4&&*Q33=0]44&OWhen I was little my parents changed (converted) to Christian so I had to attend church every Sunday. So my parents became Christian I became Christian but my friends were all belonging to the Hongwanji. I remembered 'R*+/** R/0'1R''3'' 43''6708*''/'* people that were stronger than my father and refuse to go to the Buddhist events* ((%Q;(%&=/&& &&%OMy father told me that the shrines were made by everyone round here (community). -
Meiji Jingu-About Meiji Jingu
Meiji Jingu-About Meiji Jingu- (Photo: Meiji Jingu Naien) Welcome to Meiji Jingu! Meiji Jingu is a Shinto shrine. Shinto is called Japan's ancient original religion, and it is deeply rooted in the way of Japanese life. Shinto has no founder, no holy book, and not even the concept of religious conversion, but Shinto values for example harmony with nature and virtues such as "Magokoro (sincere heart)". In Shinto, some divinity is found as Kami (divine spirit), or it may be said that there is an unlimited number of Kami. You can see Kami in mythology, in nature, and in human beings. From ancient times, Japanese people have felt awe and gratitude towards such Kami and dedicated shrines to many of them. This shrine is dedicated to the divine souls of Emperor Meiji and his consort Empress Shoken (their tombs are in Kyoto). Emperor Meiji passed away in 1912 and Empress Shoken in 1914. After their demise, people wished to commemorate their virtues and to venerate them forever. So they donated 100,000 trees from all over Japan and from overseas, and they worked voluntarily to create this forest. Thus, thanks to the sincere heart of the people, this shrine was established on November 1, 1920. Facts about Meiji Jingu: Enshrined deities: souls of Emperor Meiji and Empress Shoken Foundation: November 1, 1920 Area: 700,000 m2 (inner precinct) http://www.meijijingu.or.jp/english/about/1.html [6/19/2014 8:39:40 PM] Meiji Jingu-About Meiji Jingu- The main shrine buildings In 1945, the original shrine buildings (except for Shukueisha and Minami-Shinmon) were burnt down in the air raids of the war.