DOCSLIB.ORG

(1974) and (1982); and Murakami (1980) Are All Useful, As Is Sasahara (Ed.) (1977) Vols 1 and 2

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
(1974) and (1982); and Murakami (1980) Are All Useful, As Is Sasahara (Ed.) (1977) Vols 1 and 2 Notes Notes to the Introduction 1. For historical background Kitagawa (1966); Hori et af. (1972); Earhart (1974) and (1982); and Murakami (1980) are all useful, as is Sasahara (ed.) (1977) vols 1 and 2. Notes to Chapter 1: Turning to the Gods in Times of Trouble 1. Shükyö shakaigaku no kai (ed.) (1985) pp. 134-6. 2. Reader (1989) p. 8. 3. Bunkachö (ed.) (1988) p. 13. 4. Sötöshü shüseichösa iinkai (ed.) (1984), esp. Appendix pp. 1-40; Sasaki (1984) p. 365; see also Reader (1986), esp. p. 12. 5. Davis (1980a) p. 264. 6. These figures and discussions on them are given in Yanagawa (1988) p. 11: further comments on these and other figures cited in this section can be found in Swyngedouw (1986) pp. 2-5; Iida (1986) pp. 182-203; Miyake, Kömoto and Nishiyama (eds) (1986) pp. 282-5; Kaneko (1988) pp. 33-76; and Kömoto (1988) pp. 77-117. 7. Iida (1986) pp. 183-4. 8. Miyake, Kömoto and Nishiyama (eds) (1986) p. 282. 9. Graphs depicting these changes are given in Kaneko (1988) p. 99; and in Shükyö jöhö, no. 26 (1987) pp. 16-17. 10. Ibid., p. 17. 11. There are a number of groupings under wh ich religious organisations can be c1assified, including Buddhist, Shinto, Christian and mis­ cellaneolis: many new religions are c1assed under Buddhist (as with Reiyükai and Risshököseikai) or Shinto (e.g. Tenrikyö), while a few remain under the miscellaneous label. Agonshü is one of these, although it regards itself as Buddhist. 12. Bunkachö (ed.) (1988) p. 13. 13. Kajimura (1988) pp. 4-6. 14. Swyngedouw (1986) pp. 4-5; Yanagawa (ed.) (1988) p. 12. 15. Earhart (1989) pp. 2-12: later he provides a statistical outline of how joining Gedatsukai appears to promote participation in various tradition al religious activities connected with Shinto and Buddhism (pp. 112-20). 16. See, for example, Kitagawa (1966) pp. 145-9, 201-4, 221-5. 17. Bunkachö (ed.) (1988) pp. 95-129, gi,!es a long although not exhaus­ tive list of registered religious organisations in Japan that runs into several hundreds. 18. There has been something of a growth in very recent years of more aggressively exclusive groups, including imported religions such as the Jehovah's Witnesses: for a discussion of the growth of the Jehovah's Witnesses in Japan see Numata (1988) pp. 136-55. 244 Notes 245 19. These figures were cited by officials of Söka Gakkai during interviews at the Gakkai headquarters in Tokyo, 2 July 1987, and various interviews with officials at its Kansai headquarters in Osaka during the period between January and December 1988. In both places the estimate made to me was around 60 per cent. 20. Kaneko (1988) pp. 104-5, 113-5. 21. Bunkachö (ed.) (1987) pp. 76--7: the figures in the 1988 edition are slightly up, at 6,933,817 (Bunkachö (ed.) (1988) pp. 70-1). 22. Sötöshüshümuchö (ed.) (1987) pp. ii and 137-9. 23. Bunkachö (ed.) (1987) p. 2. 24. The figure of 3-4 per cent came in the 1981 NHK survey: Reid (1984) p. 379, suggests that this 3-4 per cent largely consists of members of new religions with Shintoesque themes. 25. Kömoto (1988) p. 40. 26. See, for example, Iida (1986); Kaneko (1988); and Kömoto (1988). 27. Kömoto (1988) p. 51, gives a graph showing the growth in numbers of those taking part in hatsumöde over the past decades. 28. Shükyö jöhö, no. 26 (1987) p. 17. 29. Swyngedouw (1986) p. 5. 30. Iida (1986) p. 184. 31. Ibid., p. 185. 32. Kömoto (1988) p. 61. 33. Dore (1958) p. 307, notes that 'children are taught to bow to the kami-sama as they are taught to bow to visitors, and they grow up with an idea of the kami-sama as important beings to whom deference must be shown without ever receiving explicit instruction concerning the nature, abode or function of the kami'. 34. There is an interesting discussion on this point in the editorial columns of the religious newspaper Chügai Nippö, 12 August 1987, 2. 3. 35. Omura (1988) p. 1. 36. Nishiyama (1988a) p. 206. 37. Ömura (1988) pp. 17-19. 38. Amongst many such published in the last few years are Bukkyö bunka kenkyükai (ed.) (1987a) and (1987b) (both of which had by 1988 gone through several new reprints); Ikeguchi Ekan (ed.) (1987); and Saeki (1986). 39. Hardacre (1986) pp. 26--7. 40. Shiikyö shakaigaku no kai (ed.) (1985) pp. 125-36. I am grateful to Professor Iida Takafumi of Toyama University, one of the team who carried out this survey, for bringing this to my attention. 41. This Sötö Zen leaflet, entitled Anala no bodaiji, is undated and without pagination: it is cited in Reader (1989) p. 16. In Reader (1985), (1986) and (1989) I have given a fuller analysis of contempo­ rary Sötö Zen writings that focus on this process of developing empathy and transforming it into commitment and belief. 42. Hattori (1977) pp. 59-63: see also Reader (1985). The points made here have been reiterated to me by various officiants of the Sötö sect in interviews at the Sötö Zen Headquarters in Tokyo on various occasions between 1985 and 1988. 246 Notes 43. Davis (1980b) p. 212. 44. Numata (1988) pp. 76-82, has a shOTt discussion of Shinnyoen's teachings, as does Shinshiikyö kenkyiikai (1987) pp. 56-{jl: the cosmology outlined here is as reported by my student. 45. Davis (1980b) p. 229. 46. Ibid., pp. 2-5, 72-9, gives a more detailed description of the earlier parts of this process of secession and fragmentation: for the subse­ quent secession within the Sekiguchi branch of Mahikari see Chügai Nippö, 25 March 1988, pp. 10-11. 47. Hokutoumi's comments were reported in the Sankei spötsu news­ paper on 5 January 1989. Notes to Chapter 2: Unifying Traditions, Cosmological Perspectives and the Vitalistic Uni verse 1. Miyake (1981) p. 122. For a fuller discussion see Miyake (1974) pp. 89-148 and 166-74; and also Hori (1968) esp. pp. 1-48. 2. Herbert (1967) pp. 389-459, has a comprehensive compilation of historical kami (i.e., people who came to be regarded as kami or kami who were once people). Whether Öjin was an historical figure is a matter of some question, although Herbert, pp. 426-38, treats hirn as such. 3. Hardacre (1986) pp. 23-5, also discusses Japanese social dynamics in her discussion of religion and of religious relationships in Japan: aB I would add is that, while the relationships so created are hierarchical, there is frequently also a degree whereby they may be exploited by the lower ranking figure (as, perhaps, with humans in their relation­ ship with kami) who plays on the social responsibilities implicit in the position of the higher-ranking figure. 4. See Reader (1987a), esp. pp. 294-8. 5. On Byakkö Shinkökai's world perspective see Pye (1986). 6. Davis (1980b) pp. 64-72, outlines Mahikari's views of world history and cosmology, which has Japan in ancient times ruling over the entire world and in which Jesus not only ca me to Japan at the age of eighteen but returned again after falling foul of the authorities in Israel (where his younger brot her was crucified in his pi ace) and died in Japan at the age of 118 (p. 69). 7. Young (1988) discusses the process of self-universalisation in Oomoto, showing how it has interpreted various world religious figures as kami: elsewhere, Young (1989) has shown how another religious group, Megami no Umi, led by the shamanic and visionary woman Fujita Himiko, has incorporated Jesus as a kami. 8. See Swyngedouw (1986) p. 4. 9. This item was broadcast during one of the news programmes on the Asahi television channel in Osaka on the evening of 7 January 1989. 10. On the inftuence of Confucianism in Japanese religion see Tomikura (1981) pp. 105-20. Notes 247 11. This is c1early an expression of the doetrine of upäya (Japanese: höben) or skilful means, using the means and teaehings appropriate to the cireumstanees to propagate Buddhism. For a full diseussion of this major Buddhist eoneept see Pye (1978). 12. Teehnieally Buddhas and Bodhisattvas are at different stages of the path (Bodhisattvas basieally have vowed not to enter fuH Buddha­ hood until they ean aid all others to attain this state), but in reality little if any differentiation is made by the vast majority of Japanese people, who are more eoneerned with how these figures ean help them rather than with what level of status they possess. Sinee, in general everyday praetiee, few people appear to see mueh status difference between, for example, the Bodhisattva Kannon and the Buddha Yakushi, I have not dwelt on the teehnieal differenees between them. 13. See Daitä Shuppansha (ed.) (1965) p. 143; also for separate entries on the eoneepts of jögu bodai and geke shujö see Inagaki (1984) pp. 60 and 143. Hattori (1977) is basieally a diseussion of the eoneept both in theory and what it means in praetieal terms for a Buddhist seet in eontemporary Japan. 14. On the general developments of Buddhism in Japan, especially to the fourteenth century, the best available work in English is D. and A. Matsunaga (1974). Saunders (1972) gives a generalised history that eoncentrates mostlyon doetrinal developments and major person­ alities; while Kitagawa (1966) ineorporates Buddhist developments and ehanges into his overall study of Japanese religious history. Sahashi (1978) is a general outline of the relationship between the Japanese and Buddhism from a eontemporary perspeetive. 15.
Load more

Recommended publications
  • The Otaku Phenomenon : Pop Culture, Fandom, and Religiosity in Contemporary Japan
    University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 12-2017 The otaku phenomenon : pop culture, fandom, and religiosity in contemporary Japan. Kendra Nicole Sheehan University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Part of the Comparative Methodologies and Theories Commons, Japanese Studies Commons, and the Other Religion Commons Recommended Citation Sheehan, Kendra Nicole, "The otaku phenomenon : pop culture, fandom, and religiosity in contemporary Japan." (2017). Electronic Theses and Dissertations. Paper 2850. https://doi.org/10.18297/etd/2850 This Doctoral Dissertation is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. THE OTAKU PHENOMENON: POP CULTURE, FANDOM, AND RELIGIOSITY IN CONTEMPORARY JAPAN By Kendra Nicole Sheehan B.A., University of Louisville, 2010 M.A., University of Louisville, 2012 A Dissertation Submitted to the Faculty of the College of Arts and Sciences of the University of Louisville in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Humanities Department of Humanities University of Louisville Louisville, Kentucky December 2017 Copyright 2017 by Kendra Nicole Sheehan All rights reserved THE OTAKU PHENOMENON: POP CULTURE, FANDOM, AND RELIGIOSITY IN CONTEMPORARY JAPAN By Kendra Nicole Sheehan B.A., University of Louisville, 2010 M.A., University of Louisville, 2012 A Dissertation Approved on November 17, 2017 by the following Dissertation Committee: __________________________________ Dr.
    [Show full text]
  • Turystyka Kulturowa. Czasopismo Naukowe
    ISSN 1689-4642 Spis treści Artykuły ............................................................................................................. 7 Joanna Kowalczyk-Anioł, Ali Afshar Gentryfikacja turystyczna jako narzędzie rozwoju miasta. Przykład Meszhed w Iranie ....... 7 Rafał G. Nowicki Partycypacja turystów i mieszkańców miejscowości turystycznych w procesie ochrony zabytków architektury....................................................................................................... 26 Andrzej Moniak, Michał Suszczewicz Przestrzeń kulturowa i niechciane dziedzictwo garnizonów poradzieckich na pograniczu Polski i Niemiec ............................................................................................................... 40 Petr Bujok, Martin Klempa, Dominik Niemiec, Jakub Ryba, Michal Porzer Dziedzictwo przemysłowe firmy „Baťa” w mieście Zlín (Republika Czeska) ................... 54 Małgorzata Gałązka, Monika Gałązka Shintō jako walor turystyczny ........................................................................................... 67 Joanna Roszak, Grzegorz Godlewski Chronotop Lubelszczyzny. Ocena atrakcyjności regionu dla turystyki literackiej z wykorzystaniem bonitacji punktowej ............................................................................. 85 Nikoloz Kavelashvili Protecting the Past for Today: Development of Georgia’s Heritage Tourism ..................... 97 Recenzja ......................................................................................................... 110 Czajkowski Szymon
    [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]
  • 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]
  • Prayer on Mount Hiei
    Primary Source Document with Questions (DBQs) EXCERPTS FROM SELECTED WRITINGS BY SAICHŌ: “PRAYER ON MOUNT HIEI” “ON THE POSSIBILITY OF ENLIGHTENMENT FOR ALL MEN” “VOW OF THE UNINTERRUPTED STUDY OF THE LOTUS SŪTRA” “THE MAHAYANA PRECEPTS IN ADMONITIONS OF THE FANWANG SŪTRA” Introduction Saichō (767‐822), posthumously titled Dengyō Daishi, was the founder of the Tendai School in Japan, which became the most prominent branch of Buddhism throughout the Heian period. Saichō learned of the Chinese Tiantai teachings during his trip to China in 804. After returning to Japan, he founded the Enryakuji temple on Mt. Hiei near Kyoto. At that point, the main Buddhist rituals were shifted from being performed at Todaiji in Nara, which followed the Vinaya (Hīnayāna) precepts, to Enryakuji, which adhered strictly to the Bodhisattva (Mahāyāna) precepts. Saichō also wrote important doctrinal commentaries on the Lotus Sūtra. Document Excerpts with Questions From Sources of Japanese Tradition, compiled by Wm. Theodore de Bary, Donald Keene, George Tanabe, and Paul Varley, 2nd ed., vol. 1 (New York: Columbia University Press, 2001), 125, 129, 140, 142‐144. © 2001 Columbia University Press. Reproduced with the permission of the publisher. All rights reserved. Excerpts from Selected Writings by Saichō “Prayer on Mount Hiei” Oh Buddhas Of unexcelled complete enlightenment Bestow your invisible aid Upon this hut I open On the mountain top. [Dengyō Daishi zenshū IV, p. 756 (1912 ed.)] “On the Possibility of Enlightenment for All Men” In the lotus‑flower is implicit its emergence from the water. If it does not emerge, its blossoms will not open: in the emergence is implicit the blossoming.
    [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]
  • Ghenko, the Mongol Invasion of Japan
    1 GHENKO THE MONGOL INVASION OF JAPAN HOJO TOKIMUNE. GHENKO THE MONGOL INVASION OF JAPAN BY NAKABA YAMADA, B.A. (Cantab.) WITH AN INTRODUCTION BY LORD ARMSTRONG WITH ILLUSTRATIONS AND MAPS LONDON SMITH, ELDER & CO., 15 WATERLOO PLACE 1916 [All rights reserved] *L\ 3 Y PREFACE evening in the summer before last, I ONEwas sitting in the reading-room of my College in Cambridge, when a small " " book entitled Westward Ho ! caught my eye. I was greatly attracted by its contents. In the mellowing light of the sun, I perused the book page after page, until my attention was diverted by the dining-bell from the hall. Ending my perusal, however, I stood a while with the pleasant memory of what I had read. One of my friends told me at table that that book was one of the great works of Charles Kingsley, and well worth reading. Having ob- tained a new copy, I finished the reading before long. It was from this reading that I acquired the idea of writing this book. My first intention was " to describe the historical event of the Mongol " " Invasion of Japan in such a novel as Westward " Ho ! But I have found it better to write an authentic, straightforward history rather than to use the medium of fiction. For the facts, which v 348467 PREFACE would be used as the basis of an historical novel, are not known to our Western friends as a whole, as the Chino-Japanese war or the Russo- war has been this is Japanese ; probably owing both to the remoteness of the events and the difficulties of research work, in a field so far removed in time and place.
    [Show full text]
  • A POPULAR DICTIONARY of Shinto
    A POPULAR DICTIONARY OF Shinto A POPULAR DICTIONARY OF Shinto BRIAN BOCKING Curzon First published by Curzon Press 15 The Quadrant, Richmond Surrey, TW9 1BP This edition published in the Taylor & Francis e-Library, 2005. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to http://www.ebookstore.tandf.co.uk/.” Copyright © 1995 by Brian Bocking Revised edition 1997 Cover photograph by Sharon Hoogstraten Cover design by Kim Bartko All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library ISBN 0-203-98627-X Master e-book ISBN ISBN 0-7007-1051-5 (Print Edition) To Shelagh INTRODUCTION How to use this dictionary A Popular Dictionary of Shintō lists in alphabetical order more than a thousand terms relating to Shintō. Almost all are Japanese terms. The dictionary can be used in the ordinary way if the Shintō term you want to look up is already in Japanese (e.g. kami rather than ‘deity’) and has a main entry in the dictionary. If, as is very likely, the concept or word you want is in English such as ‘pollution’, ‘children’, ‘shrine’, etc., or perhaps a place-name like ‘Kyōto’ or ‘Akita’ which does not have a main entry, then consult the comprehensive Thematic Index of English and Japanese terms at the end of the Dictionary first.
    [Show full text]
  • Spring 2021 Volume 48(PDF)
    Religions for Peace Japan First World Assembly in Kyoto, Sixth World Assembly in Rome Japan, 1970 and Riva del Garda, Italy, 1994 Religions for Peace was established in 1970 as an international nongovernmental organization. It obtained general consultative status with the United Nations Economic and Social Council in 1999. As an international network of religious communities encompassing over ninety countries, the Religions for Peace family engages in conflict resolution, humanitarian assistance, and other peace-building activities through dialogue and coop- eration across religions. Second World Assembly in Religions for Peace Japan was established in 1972 as a commit- Seventh World Assembly in Leuven, Belgium, 1974 tee for the international issues supported by Japanese Association Amman, Jordan, 1999 of Religious Organizations. Since then it has served as the national chapter of Religions for Peace. 1. Calling on religious communities to deeply reflect on their practices, address any that are exclusionary in nature, and engage in dialogue with one another in the spirit of toler- ance and understanding. Third World Assembly in 2. Facilitating multireligious collaboration in making peace Eighth World Assembly in Princeton, the United States, 1979 initiatives. Kyoto, Japan, 2006 3.Working with peace organizations in all sectors and coun- tries to address global issues. 4. Implementing religiously based peace education and aware- ness-raising activities. ! Religions for Peace Japan promotes activities under the slogan: “Caring for Our Common Future: Advancing Shared Well-Being,” which include cooperating and collaborating with Religions for Fourth World Assembly in Ninth World Assembly in Nairobi, Kenya, 1984 Peace and Religions for Peace Asia; participating in the Non- Vienna, Austria, 2013 Proliferation Treaty (NPT) review conference; cooperating and collaborating with both international and local faith-based organ- izations; and building networks with various sectors (politics, economics, academics, culture, media, and so forth).
    [Show full text]
  • Download Tour Dossier
    TOUR DOSSIER Hidden Treasures of Japan TOUR DOSSIER Unique Japan Tours P a g e | 1 IRELAND: +353 (0)1 6787008 | UK: +44 (0)20-3239-2519 | USA: +1 (347) 688-3952 Skype: uniquejapantours / Website: www.uniquejapantours.com / Email: [email protected] TOUR DOSSIER Hidden Treasures of Japan “Welcome to the start of your Unique Japan Journey! Our team and I are really looking forward to planning your trip to Japan. Hidden Treasures of Japan was designed to give travellers a better understanding of Japan’s religious and spiritual background, its beautiful most sacred sites, artistic show pieces, all often over looked on regular tourist trails. By joining this tour, you will have a clearer picture of Japan’s ancient history – how it transitioned from being an oriental mystery to a master of modern art and architecture. Learn more about how Japanese people think, behave, and appreciate their natural surroundings and ancient treasures that are significant to the traditions and mindset of the people today. Many of the places visited on this tour may not be found on regular routes, and for this reason, make it a really unique adventure. I am happy to receive any quetsions you might have about this tour so please get in touch!” Darina Slattery, Unique Japan Tours, Managing Director & Tour Creator Email: [email protected] Please quote the following reference when contacting us: Hidden Treasures of Japan We can be reached on any of these numbers: IRL: +353 (0)1 6787008 (9am – 5.30pm) UK: +44 (0)20-3239-2519 (9am – 5.30pm) USA: +1 347-688-3952 (8am – 3pm) Email: [email protected] Unique Japan Tours P a g e | 2 IRELAND: +353 (0)1 6787008 | UK: +44 (0)20-3239-2519 | USA: +1 (347) 688-3952 Skype: uniquejapantours / Website: www.uniquejapantours.com / Email: [email protected] TOUR DOSSIER Hidden Treasures of Japan CONTENTS 1.
    [Show full text]
  • Slide 36. Introduction of Miwa Deity to Mt. Hiei
    Footnote Slide 36. Condensed Visual Classroom Guide to Daikokuten Iconography in Japan. Copyright Mark Schumacher, 2017. INTRODUCTION OF MIWA DEITY TO MT. HIEI Scholars generally assume the Miwa deity (aka Ōmononushi, aka Ōnamuchi) was introduced to Mt. Hiei during the reign of Tenji 天智天皇 (r. 626–71). The prevailing view is that the Miwa deity was “invited” to Mt. Hiei around 663-667 CE, when Tenji moved his court out of the Yamato basin to the more secluded site of Ōtsu 大津 (near Mt. Hiei). In 667 CE, Tenji’s new palace was built just five kilometers south of Mt. Hiei. Before the court’s move to Ōtsu, one of the most important sites of court kami worship was Mt. Miwa, located on the eastern edge of the Yamato plain. The Miwa deity hailed from Mt. Miwa and was perhaps Japan’s most powerful kami in those days. It is therefore “reasonable” to assume the Miwa deity was “invited” by Tenji’s court to reside near the new capital in Ōtsu. NONETHELESS, it is impossible to say with certainty if the Miwa deity was installed at Mt. Hiei between 663-667 CE. It is safer to say the Miwa deity was “imported” to Mt. Hiei sometime in the 7th or 8th centuries (probably before the Nara era). Saichō 最澄 (767-822), founder of Hiei’s shrine-temple multiplex, was certainly aware of the Miwa deity and actively venerated it. • Writes Meri Arichi in Seven Stars of Heaven and Seven Shrines on Earth: The Big Dipper and the Hie Shrine in the Medieval Period, quote from pp.
    [Show full text]
  • YOKOHAMA and KOBE, JAPAN
    YOKOHAMA and KOBE, JAPAN Arrive Yokohama: 0800 Sunday, January 27 Onboard Yokohama: 2100 Monday, January 28 Arrive Kobe: 0800 Wednesday, January 30 Onboard Kobe: 1800 Thursday, January 31 Brief Overview: The "Land of the Rising Sun" is a country where the past meets the future. Japanese culture stretches back millennia, yet has created some of the latest modern technology and trends. Japan is a study in contrasts and contradictions; in the middle of a modern skyscraper you might discover a sliding wooden door which leads to a traditional chamber with tatami mats, calligraphy, and tea ceremony. These juxtapositions mean you may often be surprised and rarely bored by your travels in Japan. Voyagers will have the opportunity to experience Japanese hospitality first-hand by participating in a formal tea ceremony, visiting with a family in their home in Yokohama or staying overnight at a traditional ryokan. Japan has one of the world's best transport systems, which makes getting around convenient, especially by train. It should be noted, however, that travel in Japan is much more expensive when compared to other Asian countries. Japan is famous for its gardens, known for its unique aesthetics both in landscape gardens and Zen rock/sand gardens. Rock and sand gardens can typically be found in temples, specifically those of Zen Buddhism. Buddhist and Shinto sites are among the most common religious sites, sure to leave one in awe. From Yokohama: Nature lovers will bask in the splendor of Japan’s iconic Mount Fuji and the Silver Frost Festival. Kamakura and Tokyo are also nearby and offer opportunities to explore Zen temples and be led in meditation by Zen monks.
    [Show full text]