DOCSLIB.ORG

SACRED and SOCIAL SPACE: a SHINTO SHRINE in SHINJUKU, TOKYO a THESIS Presented to the Faculty of the Asian Studies Program the C

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
SACRED and SOCIAL SPACE: a SHINTO SHRINE in SHINJUKU, TOKYO a THESIS Presented to the Faculty of the Asian Studies Program the C SACRED AND SOCIAL SPACE: A SHINTO SHRINE IN SHINJUKU, TOKYO A THESIS Presented to The Faculty of the Asian Studies Program The Colorado College In Partial Fulfillment of the Requirements for the Degree Bachelor of Arts By Anika Grevstad May 2018 ii" On my honor, I have neither given nor received any unauthorized aid on this assignment. Anika Grevstad " iii" STUDENT THESIS ADVISORS Each Asian Studies Major must have two readers for the thesis. One of these must be an Asian Studies CC faculty member*; the Second Reader will be chosen from among CC faculty. In the event that there is a non-CC faculty member who is more appropriate as a second reader, the student must make a special application to the Asian Studies Committee to have this person designated as the Second Reader. This page must be signed and submitted by the end of Block 2 if the student is graduating in May. If the student is graduating mid-year, this must be signed and submitted by the end of Block 7 of the previous academic year. If the student has not chosen a Second Reader by the designated time, the Asian Studies faculty members will appoint the Second Reader in consultation with the student. Student Name: Anika Grevstad Name of First Reader: Joan Ericson Signature of agreement by the First Reader Date Name of Second Reader: David Gardiner Signature of agreement by the Second Reader Date * Tamara Bentley, Tracy Coleman, Joan Ericson, David Gardiner, Hong Jiang, Vibha Kapuria- Foreman, Purvi Mehta, John Williams, and Peter Wright. " iv" " v" Table of Contents List of Figures……………………………………………………………………1 Acknowledgements………………………………………………………………2 Introduction………………………………………………………………………3 Section I: Hanazono Shrine’s Visitors …………………………………………9 Section II: Social Exchanges and Interactive Community………………………17 Section III: Third place as Ritual Space and Ideological Community …………26 Conclusion ………………………………………………………………………36 Appendix (Figures)………………………………………………………………38 Endnotes …………………………………………………………………………43 Bibliography .……………………………………………………………………45 " 1" List of Figures Figure 1: Satellite image of Hanazono Shrine side entrance ……………………………….38 Figure 2: Map of Hanazono Shrine …………………………………………………………38 Figure 3: Map of Shinjuku from the Edo Period ……………………………………………39 Figure 4: Aerial Photograph of Hanazono Shrine, 1947 ……………………………………39 Figure 5: Aerial Photograph of Hanazono Shrine, 1963 ……………………………………39 Figure 6: Aerial Photograph of Hanazono Shrine, 2017 ……………………………………40 Figure 7: Photograph of the line to main shrine on New Years, 2018………………………40 Figure 8: Photograph of the line stretching to the street on New Years, 2018………………41 Figure 9: Photograph of the line to main shrine at night, 2018...……………………………41 Figure 10: Photograph of New Years food stalls, 2018 .……………………………………42 " 2" Acknowledgements I would like to thank the Asian Studies Program at Colorado College. I would especially like to thank Professor Joan Ericson for her knowledge and advising throughout the past four years and during this thesis process, and Professor David Gardiner for his feedback as my second reader. I would like to extend my gratitude to the Gaylord Prize in Asian Studies and the Keller Family Venture Grant for funding my research, to Mari Young and Ben Kieklak for their support in the field, and to the 2018 Asian Studies Seniors for their comments throughout the process. As always, thank you to my family and friends for their continued support throughout my academic journey. " 3" Introduction On a warm summer evening in late June of 2016, as I began to meander home from the heart of Tokyo’s Shinjuku district to my lodgings in the nearby Yotsuya san chome neighborhood, a curious sight caught my eye from across the busy street. Tucked between tall concrete buildings, convenience stores, and upstairs offices was a narrow tree-lined alley (Fig. 1). The end of this alley, I soon found, opened into a wide space housing leafy trees, many red torii gates, and a long staircase up to a main shrine. I could still hear the rush of cars and commuters no more than twenty feet away, but it felt as if I had stepped through the torii gates into another world. This shrine, called Hanazono Shrine (, Hanazono Jinja) stood in sharp contrast to the bustling, high-tech, metropolitan center in which it sat. What I found most surprising as I watched the sun set behind the shrine’s red roof was the number of people who continued to come and go as the sky turned darker, walking up the stairs to pray, sitting on the steps to look out across the grounds, and talking in hushed voices to their families. I began to wonder, how has this shrine, which hails from the days before Tokyo was called Tokyo, dating to the first shogun and feudal lords, kept its place in one of modern day Tokyo’s busiest urban areas? As I watched families and groups of friends talking to one another as they walked the grounds, I also began to wonder if perhaps the role of urban shrines could be not only spiritual, but also social. How might the sacred and social intersect amidst otherwise largely individualistic lives in a dense urban setting? My approach to these questions has been shaped by the concept of “third places,” places outside of home and work that foster day-to-day social interactions. Ray Oldenburg coined this concept in his 1989 book, The Great Good Place: Cafes, Coffee Shops, Community Centers, Beauty Parlors, General Stores, Bars, Hangouts, and how they Get You through the Day. My study examines how the qualities of third place that Oldenburg lays out apply to Hanazono Shrine and expands Oldenburg’s idea of a third place to include public spaces that also hold a ritual role. " 4" Oldenburg defines “third places” as “core settings of informal public life,” “a great variety of public places that host the regular, voluntary, informal, and happily anticipated gatherings of individuals beyond the realms of home and work” (16). These third places counter what Oldenburg sees as the “two-stop model of daily routine” in America, that is, the focus on solely home and work that comes about because of increasing individualism and privatization of living (9). In urbanizing societies, new businesses tend to “emphasize fast service, not slow and easy relaxation” in a reflection of this “two-stop model” (Oldenburg 9). The trend towards a “two-stop” life model might occur anywhere where small towns, with their pedestrian-friendly streets and local hangouts, are replaced with skyscraper office-buildings and commuter train lines. Tokyo, especially, is notorious as a city of office jobs, long work hours, and long commutes; according to a survey by the NHK Culture Research Institute, the average Tokyo citizen spends over an hour and a half commuting each day, and over 40 percent of men work 50 hours a week or more (Murata and Aramaki 2016). Presumably, such long hours spent at work and in commute leave little time for frequent social activities elsewhere. Oldenburg’s examples of third places are social, conversational places including pubs, barbershops, cafes, and beer gardens in America and Europe. These sorts of lively spaces certainly exist in Japan as well: Starbucks, izakayas (Japanese pubs), Pachinko parlors, and even cat cafes. Oldenburg does not include religious spaces among his list of examples. As I will show in this paper, however, while shrines and pubs are seemingly quite different, they in fact share many of the same characteristics of third place that make each of them valuable in public life. In many ways, Hanazono Shrine is in fact more inclusive and accessible and hosts a wider variety of people and public activities than many of the examples of third places that Oldenburg sets out. It is important to note that the religious climate of Japan is quite different from that of the United States; the differences in attitudes towards religion and accordingly toward religious spaces might be one reason that Oldenburg, who drew his examples of third places from America and Europe, did not include any religious spaces among his examples. In recent surveys on " 5" religiosity in Japan, only around 30% of respondents affirmed religious beliefs while 65% denied having religious beliefs (Reader 6). While religious belief in Japan is low, self-reported religious belonging and participation in religious activities is high (Reader 6, 10). The tendency in Western religious studies to focus on doctrine, theologies, and beliefs has led some scholars to classify Japanese traditions as non-religious; however, in this paper I refer to “religion” as a term that includes “ritual, practice, and custom,” and is “readily intermingled with cultural and social themes in which belief and doctrine can play a part but are not essential” (Reader and Tanabe 4- 5).1 As this paper deals with religious space within the context of Japan, it is important to note that a Western lens on religion and religious spaces falls short; the distinct Japanese religious context within which Hanazono Shrine is situated shapes who visits the shrine and how they interact with the space. It is also because of this religious context that I find the concept of third place to be applicable to Shinto spaces in Japan, though it may not apply in the same ways to religious places in other cultural contexts. I have grounded my research in a number of books on Shinto and Japanese religion in society. Of the many books about Japanese religion that I consulted, three in particular have been central to my understanding of the symbolic significances of Hanazono Shrine: Ian Reader and George Tanabe’s Practically Religious: Worldly Benefits and the Common Religion of Japan (1998) explains how Japanese religions provide benefits to people in their human lives. Karen Ann Smyers’ The Fox and the Jewel: Shared and Private Meanings in Contemporary Japanese Inari Worship (1999) describes the evolution and polysemy of the Inari deity, one of the most famous of the Shinto deities and one of the deities enshrined at Hanazono Shrine.
Load more

Recommended publications
  • The Healing Shrine of the Living Water
    The Healing Shrine of The Living Water "The Heaing Shrine of the Living Water" We have God's permission to ask for healing prayer, because: He was pierced and we were healed (Is 53:5) Even Now I know that what ever you ask of God, God will give you. (Jn 11:2) The work is a 14 foot sculpture constructed of bronze and copper. The cross leans against the church roof where it collects the rainwater that pours down a flume-like cross into a pool. This action of water gives the liturgical work its title: The Healing Shrine of Living Water The water pours from the chest of Christ out the wound of His Sacred Heart, down the face of the cross to His now extended hands whose palms become the wings of a butterfly carrying the names of all the members and priests of St. John Vianney since 1916. Through His hands, over the wedding band and dripping from His fingers, the rainwater falls onto bread with the center removed, as if by a child. The flow of water continues under a cluster of grapes to represent a stream of His blood mixing with water, splashing into a gold chalice resting on a pedestal. Surrounding the pedestal is a blue rosary containing water from Lourdes, covered with blessed water from the River Jordan. Inside the chalice, half full of wine (Blood) is the center piece of bread (Body) taken from the aforementioned bread. (This imagery recalls a basic Catholic teaching.) In the green copper pool, where the chalice sits, is a steelhead fish swimming back to the Church with the letters IXOYE.
    [Show full text]
  • Notes Toward a Study of Neighborhood Festivals in Modern Tokyo
    The Shrine : Notes toward a Study of Neighborhood Festivals in Modern Tokyo By A.W. S a d l e r Sarah Lawrence College When I arrived in Japan in the autumn of 1965, I settled my family into our home-away-from-home in a remote comer of Bunkyo-ku3 in Tokyo, and went to call upon an old timer，a man who had spent most of his adult life in Tokyo. I told him of my intention to carry out an exhaustive study of the annual festivals (taisai) of a typical neighbor­ hood shrine (jinja) in my area of residence，and I told him I had a full year at my disposal for the task. “Start on the grounds of the shrine/，was his solid advice; “go over every tsubo '(every square foot3 we might say)，take note of every stone, investigate every marker.” And that is how I began. I worked with the shrines closest to home so that shrine and people would be part of my everyday life. When my wife and I went for an evening stroll, we invariably happened upon the grounds of one of our shrines; when we went to the market for fish or pencils or raaisnes we found ourselves visiting with the ujiko (parishioners; literally，children of the god of the shrine, who is guardian spirit of the neighborhood) of the shrine. I started with five shrines. I had great difficulty arranging for interviews with the priests of two of the five (the reasons for their reluc­ tance to visit with me will be discussed below) ; one was a little too large and famous for my purposes，and another was a little too far from home for really careful scrutiny.
    [Show full text]
  • Ethnobotanical Analysis of Samples from the Jackson Shrine, Carolina
    IEIH~OB01rAN~CAl ANALYS~S OF SAMPLES FROM 1r~1E JAC~SO~ SHJR~~[E, CAROl~NE COUNTY, V~IRG~N~A RESEARCH CONTRIBUTION 9 © 2001 by Chicora Foundation, Inc. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, transmitted, or transcribed in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without prior permission of Chicora . Foundation, Inc. except for brief quotations used in reviews. Full credit must be given to the authors, publisher, and project sponsor. ETHNOBOTANICAL ANALYSIS OF SAMPLES FROM THE JACKSON SHRINE. CAROLINE COUNTY. VIRGINIA Michael Trinkley Chicora Research Contribution 9 Chicora Foundation, Inc. P.O. Box 8664 Columbia. South Carolina August 1985 Introduction During December 1983 archaeologists contracted by the National Park Service Denver Service Center continued test excavations at the Jackson Shrine site, Caroline County; Virginia. This site is situated in the Virginia Piedmont, about 10 miles southwest of Fredericksburg and represents primarily a historic farmstead of the late eighteenth through mid-nineteenth centuries. While the property was granted to Major Francis Thornton in the l670s, there is no historical evidence of structures on the Fairfield plantation prior to 1782 (Linck 1983:4). The Shrine structure is known t0/have stood since 1828, but archaeological evidence suggests that occupation may date to the mid-eighteenth century (Linck 1983:5). These archaeological data indicate that the structure and site area may be related to eighteenth century plantation activities·or possibly to a tenant farmer. Consequently, the data are useful in the study of eighteenth century English plantation and farmstead lifestyles in Virginia.
    [Show full text]
  • Old Japan Redux 3
    Old Japan Redux 3 Edited by X. Jie YANG February 2017 The cover painting is a section from 弱竹物語, National Diet Library. Old Japan Redux 3 Edited by X. Jie YANG, February 2017 Content Poem and Stories The Origins of Japan ……………………………………………… April Grace Petrascu 2 Journal of an Unnamed Samurai ………………………………… Myles Kristalovich 5 Holdout at Yoshino ……………………………………………………… Zachary Adrian 8 Memoirs of Ieyasu ……………………………………………………………… Selena Yu 12 Sword Tales ………………………………………………………………… Adam Cohen 15 Comics Creation of Japan …………………………………………………………… Karla Montilla 19 Yoshitsune & Benkei ………………………………………………………… Alicia Phan 34 The Story of Ashikaga Couple, others …………………… Qianhua Chen, Rui Yan 44 This is a collection of poem, stories and manga comics from the final reports submitted to Japanese Civilization, fall 2016. Please enjoy the young creativity and imagination! P a g e | 2 The Origins of Japan The Mythical History April Grace Petrascu At the beginning Izanagi and Izanami descended The universe was chaos Upon these islands The heavens and earth And began to wander them Just existed side by side Separately, the first time Like a yolk inside an egg When they met again, When heaven rose up Izanami called to him: The kami began to form “How lovely to see Four pairs of beings A man such as yourself here!” After two of genesis The first-time speech was ever used. Creating the shape of earth The male god, upset Izanagi, male That the first use of the tongue Izanami, the female Was used carelessly, Kami divided He once again circled the land By their gender, the only In an attempt to cool down Kami pair to be split so Once they met again, Both of these two gods Izanagi called to her: Emerged from heaven wanting “How lovely to see To build their own thing A woman like yourself here!” Upon the surface of earth The first time their love was matched.
    [Show full text]
  • SHRINE NEWS June 11 SHRINE NEWS Feb 07.Qxd
    FORT WORTH, TEXAS VOLUME XCVII NUMBER 5 JUNE, 2011 Welcome new nobles! In This Issue... 18 new nobles were created at our Potentate’s Column ................2 In Memoriam ...........................2 April meeting thanks to the dedication Alex’s Story..................................3 $100 Million Club...................4 and hard work of their Top Line signers New Members.........................4 HFD Report..............................4 and the Membership Committee. Let’s Membership.............................5 Ladies Without Shriners.........5 have 100 at the August Full Ceremonial! Imperial Session Info ..............5 Unit Reports ........................6, 7 Calendar...................................8 Potentate’s Column Show class, have pride, and display character. If you do, winning takes care of itself. Paul “Bear” Bryant (USPS 364-080) Published in the interest of Shrinedom by Moslah Shrine, Pride. Pride is what I costumes and the distinctive sound that they 1100 Henderson St., Fort Worth, Texas 76102-4583, feel after attending the have. It is pride that I feel when the Legion under the auspices of the Imperial Council, A.A.O.N.M.S. Issued monthly except bi-monthly in July/August, Texas Shrine Association of Honor comes out with their flags displayed Periodical postage paid at Fort Worth, Texas meetings and competition and shoes shined perfectly. It is pride that I Postmaster: send address changes to: each year. For years, I feel knowing what each of these men have Office of Publication –– Recorder’s Office Moslah Shrine Center, P.O. Box 1320 traveled to compete and sacrificed for our country. It is pride that I Fort Worth, Texas 76101-1320 have a fun time with feel when the Patrol comes out marching and Telephone: 817-335-9469 • After hours: 817-336-1412 e-mail: [email protected] • http://www.moslahshrinecenter.org Richard P.
    [Show full text]
  • Representations of Pleasure and Worship in Sankei Mandara Talia J
    Mapping Sacred Spaces: Representations of Pleasure and Worship in Sankei mandara Talia J. Andrei Submitted in partial fulfillment of the Requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences Columbia University 2016 © 2016 Talia J.Andrei All rights reserved Abstract Mapping Sacred Spaces: Representations of Pleasure and Worship in Sankei Mandara Talia J. Andrei This dissertation examines the historical and artistic circumstances behind the emergence in late medieval Japan of a short-lived genre of painting referred to as sankei mandara (pilgrimage mandalas). The paintings are large-scale topographical depictions of sacred sites and served as promotional material for temples and shrines in need of financial support to encourage pilgrimage, offering travelers worldly and spiritual benefits while inspiring them to donate liberally. Itinerant monks and nuns used the mandara in recitation performances (etoki) to lead audiences on virtual pilgrimages, decoding the pictorial clues and touting the benefits of the site shown. Addressing themselves to the newly risen commoner class following the collapse of the aristocratic order, sankei mandara depict commoners in the role of patron and pilgrim, the first instance of them being portrayed this way, alongside warriors and aristocrats as they make their way to the sites, enjoying the local delights, and worship on the sacred grounds. Together with the novel subject material, a new artistic language was created— schematic, colorful and bold. We begin by locating sankei mandara’s artistic roots and influences and then proceed to investigate the individual mandara devoted to three sacred sites: Mt. Fuji, Kiyomizudera and Ise Shrine (a sacred mountain, temple and shrine, respectively).
    [Show full text]
  • Die Riten Des Yoshida Shinto
    KAPITEL 5 Die Riten des Yoshida Shinto Das Ritualwesen war das am eifersüchtigsten gehütete Geheimnis des Yoshida Shinto, sein wichtigstes Kapital. Nur Auserwählte durften an Yoshida Riten teilhaben oder gar so weit eingeweiht werden, daß sie selbst in der Lage waren, einen Ritus abzuhalten. Diese zentrale Be- deutung hatten die Riten sicher auch schon für Kanetomos Vorfah- ren. Es ist anzunehmen, daß die Urabe, abgesehen von ihren offizi- ellen priesterlichen Aufgaben, wie sie z.B. in den Engi-shiki festgelegt sind, bereits als ietsukasa bei diversen adeligen Familien private Riten vollzogen, die sie natürlich so weit als möglich geheim halten muß- ten, um ihre priesterliche Monopolstellung halten und erblich weiter- geben zu können. Ein Austausch von geheimen, Glück, Wohlstand oder Schutz vor Krankheiten versprechenden Zeremonien gegen ge- sellschaftliche Anerkennung und materielle Privilegien zwischen den Urabe und der höheren Hofaristokratie fand sicher schon in der späten Heian-Zeit statt, wurde allerdings in der Kamakura Zeit, als das offizielle Hofzeremoniell immer stärker reduziert wurde, für den Bestand der Familie umso notwendiger. Dieser Austausch verlief offenbar über lange Zeit in sehr genau festgelegten Bahnen: Eine Handvoll mächtiger Familien, alle aus dem Stammhaus Fujiwara, dürften die einzigen gewesen sein, die in den Genuß von privaten Urabe-Riten gelangen konnten. Bis weit in die Muromachi-Zeit hin- ein existierte die Spitze der Hofgesellschaft als einziger Orientie- rungspunkt der Priesterfamilie. Mit dem Ōnin-Krieg wurde aber auch diese Grundlage in Frage gestellt, da die Mentoren der Familie selbst zu Bedürftigen wurden. Selbst der große Ichijō Kaneyoshi mußte in dieser Zeit sein Über- leben durch Anbieten seines Wissens und seiner Schriften an mächti- ge Kriegsherren wie z.B.
    [Show full text]
  • Ancient Magic and Modern Accessories: Developments in the Omamori Phenomenon
    Western Michigan University ScholarWorks at WMU Master's Theses Graduate College 8-2015 Ancient Magic and Modern Accessories: Developments in the Omamori Phenomenon Eric Teixeira Mendes Follow this and additional works at: https://scholarworks.wmich.edu/masters_theses Part of the Asian History Commons, Buddhist Studies Commons, and the History of Religions of Eastern Origins Commons Recommended Citation Mendes, Eric Teixeira, "Ancient Magic and Modern Accessories: Developments in the Omamori Phenomenon" (2015). Master's Theses. 626. https://scholarworks.wmich.edu/masters_theses/626 This Masters Thesis-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Master's Theses by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. ANCIENT MAGIC AND MODERN ACCESSORIES: DEVELOPMENTS IN THE OMAMORI PHENOMENON by Eric Teixeira Mendes A thesis submitted to the Graduate College in partial fulfillment of the requirements for the degree of Master of Arts Comparative Religion Western Michigan University August 2015 Thesis Committee: Stephen Covell, Ph.D., Chair LouAnn Wurst, Ph.D. Brian C. Wilson, Ph.D. ANCIENT MAGIC AND MODERN ACCESSORIES: DEVELOPMENTS IN THE OMAMORI PHENOMENON Eric Teixeira Mendes, M.A. Western Michigan University, 2015 This thesis offers an examination of modern Japanese amulets, called omamori, distributed by Buddhist temples and Shinto shrines throughout Japan. As amulets, these objects are meant to be carried by a person at all times in which they wish to receive the benefits that an omamori is said to offer. In modern times, in addition to being a religious object, these amulets have become accessories for cell-phones, bags, purses, and automobiles.
    [Show full text]
  • 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.
    [Show full text]
  • 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
    [Show full text]
  • Taxonomic Study of Lambertella (Rutstroemiaceae, Helotiales) and Allied Substratal Stroma Forming Fungi from Japan
    Taxonomic Study of Lambertella (Rutstroemiaceae, Helotiales) and Allied Substratal Stroma Forming Fungi from Japan A Dissertation Submitted to the Graduate School of Life and Environmental Sciences, the University of Tsukuba in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Agricultural Science (Doctoral Program in Biosphere Resource Science and Technology) Yan-Jie ZHAO Contents Chapter 1 Introduction ............................................................................................................... 1 1–1 The genus Lambertella in Rutstroemiaceae .................................................................... 1 1–2 Taxonomic problems of Lambertella .............................................................................. 5 1–3 Allied genera of Lambertella ........................................................................................... 7 1–4 Objectives of the present research ................................................................................. 12 Chapter 2 Materials and Methods ............................................................................................ 17 2–1 Collection and isolation ................................................................................................. 17 2–2 Morphological examination .......................................................................................... 17 2–3 Observation of cultural characteristics .......................................................................... 18 2–4 DNA extraction
    [Show full text]
  • To Those Who Would Visit Kunisaki-Usa in the Future Foreword
    Foreword To Those Who Would Visit Kunisaki-Usa in the Future The Kunisaki Peninsula and Usa region in Oita Prefecture in eastern Kyushu has If you are planning a trip to Oita Prefecture, why not add Usa and the Kunisaki been a crossroads connecting mainland China, the Korean Peninsula, and the polit- Peninsula to your itinerary? It is only a little further north than Beppu, the prefec- ical, economic, and cultural center of Japan in the capital since ancient times. Hav- ture’s famous hot spring town. ing been seeded by various cultural influences, the area is considered the birthplace Usa is bordered by calm ocean waters. In one corner of a large plain lies Usa Jingu of the syncretization of Shinto and Buddhism, which occurred following the estab- Shrine, a large Shinto shrine dedicated to Hachiman, Japan’s most famous deity. lishment of Usa Jingu Shrine. Buddhist culture in the region, which was deeply More than 1,300 years old, the shrine is surrounded by a majestic, sacred forest. affected by the syncretization of the two religions over its long history, is known as To the east of Usa, the round-shaped Kunisaki Peninsula juts out into the ocean. Rokugo-manzan culture. Countless years of erosion have shaped its mountains into groups of enormous Tradition holds that many of the temples in the region were founded by monk and oddly shaped rocks, and clear-flowing rivers course from headwaters deep in Ninmon in 718. The year 2018, which marked the 1,300th anniversary of those the mountains toward the sea, nourishing the plain as they go.
    [Show full text]