(Deities): a Study of Washinomiya Saibara Kagura a Dissertation

Total Page:16

File Type:pdf, Size:1020Kb

(Deities): a Study of Washinomiya Saibara Kagura a Dissertation UNIVERSITY OF OKLAHOMA GRADUATE COLLEGE EXPRESSING THE KAMI (DEITIES): A STUDY OF WASHINOMIYA SAIBARA KAGURA A DISSERTATION SUBMITTED TO THE GRADUATE FACULTY in partial fulfillment of the requirements for the Degree of DOCTOR OF PHILOSOPHY By TAKUYA SAKURAI Norman, Oklahoma 2010 EXPRESSING THE KAMI (DEITIES): A STUDY OF WASHINOMIYA SAIBARA KAGURA A DISSERTATION APPROVED FOR THE DEPARTMENT OF COMMUNICATION BY ___________________________________ Dr. Eric Mark Kramer, Chair ___________________________________ Dr. Todd L. Sandel ___________________________________ Dr. Patrick Meirick ___________________________________ Dr. Elaine Hsieh ___________________________________ Dr. Stephen P. Weldon © Copyright by TAKUYA SAKURAI 2010 All Rights Reserved. Acknowledgments A number of people have helped me throughout the research and writing of this dissertation. First and foremost, I want to express my deepest gratitude to my chair, Dr. Eric Mark Kramer, who initiated me into this academic path and supported me throughout my years at the University of Oklahoma. Now I just realized how lucky I am to work with him. I extend my further gratitude to each of my committee members: Dr. Todd L. Sandel, Dr. Patrick Meirick, Dr. Elaine Hsieh, and Dr. Stephen P. Weldon. Their valuable comments and criticisms have played significant roles in completing this dissertation. I also thank Dr. Ann Hamilton for her careful reading and professional editing of my draft. With her “magic,” my dissertation has become much more readable. A special acknowledgment is due to all the members of the Washinomiya Saibara Kagura Preservation Association. Without their support, this work would not have been possible. Last but not least, my thanks go to my parents, Yasushi and Mitsu Sakurai, for their unyielding supports and encouragements. This dissertation is dedicated to them. iv Table of Contents Acknowledgements ............................................................................................................ iv Table of Contents .................................................................................................................v List of Tables .................................................................................................................... vii List of Figures .................................................................................................................. viii Abstract ................................................................................................................................x Chapter 1 Introduction: The Scope and Outlook of the Study .............................................................1 Purposes of the Study.....................................................................................................9 Rationale of the Study ..................................................................................................12 Washinomiya Saibara Kagura......................................................................................15 Fieldwork .....................................................................................................................19 Outline of the Study .....................................................................................................26 Chapter 2 Expressing the Kami: Theoretical and Methodological Foundations ................................29 The Kami, Kagura, and Expression: A Review of the Literature ...............................30 Background of Japanese Religion, Kami, and Kagura ..........................................30 Kagura as Mythological Stories ............................................................................36 Kagura as Folk Performing Arts............................................................................39 The Kagura: A Review of the Literature ...............................................................43 The Kami as a Shard Lingusitic Community: A Phenomenological Approach ..........48 Functional Structuralism ........................................................................................49 Austin's Speech Act Conditions .............................................................................52 Derrida's Critique of Austin's Speech Act and Husserl's "Direct Experience" ......55 Sumary and Research Question One......................................................................60 Concretizing the Kagura: A Gebserian Approach .......................................................61 Magic, Religion, and Science: Locating Gebser's Conscious-Muation Theory ....62 The Structures of Consciousness and their Forms of Expression ..........................68 Aperspectival Mode of Awareness: Its Foundations .............................................75 Systasis ...................................................................................................................78 Concretizing Time .................................................................................................81 The Ever-Present Origin and Research Question Two ..........................................83 Method: Interpreting the Kagura with Gebser.......................................................85 Chapter Summary ..................................................................................................87 Chapter 3 Washinomiya Saibara Kagura: A Descriptive Overview ..................................................89 Washinomiya Saibara Kagura: Its Background ...........................................................90 Washinomiya Shrine and Washinomiya Saibara Kagura ......................................90 Matsuri at the Shrine ..............................................................................................94 Kagura Setting: Stage, Costume, and Sacred Props ....................................................97 Kaguraden: The Stage for Kagura ........................................................................97 Characteristics of the Kagura Performance .........................................................103 v Performers ............................................................................................................105 The Kagura Performance .....................................................................................106 Costume and Masks .............................................................................................108 Basic Movements .................................................................................................110 The Torimono: (The Sacred Props)......................................................................112 Kagura Musical Instruments................................................................................116 Twelve Performances.................................................................................................119 Chapter Summary ................................................................................................135 Chapter 4 The Conditions of Expressing the Kami: An Ethnography .............................................136 A History of the Washinomiya Saibara Kagura Preservation Association ................137 Kagura Performers (Kagurashi) Today .....................................................................143 Description of Practice ...............................................................................................147 What is a Good Kagura?............................................................................................152 Teaching and Learning Constitute One Form of Communication.............................154 What Are the Kami Like?: An Insight into the Kami ................................................157 Male/Female Deities: Dichotomy Is a Type of Insight into the Kami ......................160 Harmony: Dance with Partners ..................................................................................162 Numbering Steps: Communication Is Not Spatio-Temporally Bound ......................164 The Washinomiya Saibara Kagura Group .................................................................167 Chapter Summary ......................................................................................................168 Chapter 5 Concretization of the Kagura: A Systasic Analysis of the Ukihashi Mai .......................170 The Ukihashi (Floating Bridge Heaven): An Overview ............................................171 Structure of the Ukihashi Mai ..............................................................................172 A Systasic Analysis of the Kagura: An Attempt to Concretize its Temporalities.....177 What Systasic Analysis Reveals ..........................................................................177 Multidimensional Forms of Expressing the Kami ...............................................179 Multidimensional Temporality: Atemporality .....................................................190 Performers, Audience, and the Kami: Acategorical and Atemporal Kagura ......196 The Ever-Present Origin ......................................................................................198 Chapter Summary ................................................................................................199 Chapter 6 Conclusion: The Concretization of Expressing the Kami ................................................201 APPENDIX A: The Hajiichiryu Saibara Kagura Uta Jutsuruku ...................................209 APPENDIX B: The Music Acore for Kagura Music .......................................................211
Recommended publications
  • Etiquette Inside the Jingu Precinct How to Worship Kami Naiku Is The
    Kodenchi (Site of the previous sanctuary) 古殿地 Main sanctuary A divine palace of Amaterasu-Omikami stands here. The Holy Mirror (a symbol of Amaterasu-Omikami) is enshrined inside the main sacred palace at the innermost courtyard of the main sanctuary and the main palace is enclosed with four rows of Naiku is the most venerable sanctuary in Japan. Here is a jinja (Shinto shrine) wooden fences. Pilgrims usually worship the enshrined kami in dedicated to Amaterasu-Omikami, the ancestral kami (Shinto deity) of the Imperial front of the gate of the third row of the fence. family. She was enshrined in Naiku about 2,000 years ago and has been revered as a guardian of Japan. Aramatsuri-no-miya There are 14 superior affiliated jinja which are revered next to the main sanctuaries of Naiku and Geku in Jingu. This jinja occupies the highest rank among them and is dedicated to a vigorous spirit of Geheiden Amaterasu-Omikami. (outer treasury) One of the auxiliary jinja of Naiku to store harvested rice for 外幣殿 offering to kami in rituals. An architectural style of this jinja is similar to that of the main palace of the main sanctuary but smaller in size. It is said that the style of jinja in Jingu derived from rice granary Jingu is a sanctuary to pray for public of ancient Japan. happiness. If someone have personal wish, he or she can dedicate a prayer by offering kagura (ceremonial music Kazahinomi-no-miya Rest house for Pilgrims. and dance) to kami of Jingu. Amulets Souvenirs and drink vending One of the superior affiliated jinja dedicated to a couple of Jingu can be obtained here.
    [Show full text]
  • Outline Lecture Sixteen—Early Japanese Mythology and Shinto Ethics
    Outline Lecture Sixteen—Early Japanese Mythology and Shinto Ethics General Chronology: Jomon: 11th to 3rd century B.C.E. Yayoi: 3rd B.C.E. to 3rd C.E. Tomb: 3rd to 6th C.E. Yamato: 6th to 7th C.E. I) Prehistoric Origins a) Early Japanese history shrouded in obscurity i) No writing system until 6th century C.E. at best ii) No remains of cities or other large scale settlements iii) Only small-scale archeological evidence b) Jomon (Roughly 11th to 3rd century B.C.E.) i) Name refers to the “rope-pattern” pottery ii) Hunter-gathering settlements c) Yayoi (3rd B.C.E. to 3rd C.E.) i) Named after marshy plains near modern day Tokyo (1) Foreign elements trickle in, then blend with indigenous elements ii) Increasing signs of specialization and social stratification d) Tomb or Kofun Period (3rd to 7th) i) Two strains in Japanese religious cosmology (1) Horizontal cosmology—“over the sea motif” (2) Vertical cosmology—earth and heaven ii) Emergence of a powerful mounted warrior class (1) Uji and Be e) Yamato State (6th to 8th C.E.) i) Loose confederation of the dominant aristocratic clans II) Constructions of Mythology and Religion a) Function of Mythologized history i) Political legitimacy required having a “history” ii) Kojiki (Record of Ancient Matters 712) and Nihongi (Chronicles of Japan 720) b) Yamato Clan’s Kami—Amaterasu i) Symbiosis between mythological and political authority ii) Myth of Yamato lineage (1) Symbolism of Izanagi and Izanami (2) Contest between Amaterasu and Susano-o (a) Transgressions of Susano-o (3) Mythical contest reflects
    [Show full text]
  • Japanese Fairy Tales Ozaki, Yei Theodora
    Japanese Fairy Tales Ozaki, Yei Theodora Published: 1908 Categorie(s): Fiction, Fantasy, Fairy Tales, Folk Tales & Mythology, Short Stories Source: http://www.gutenberg.org/etext/4018 1 About Ozaki: Yei Theodora Ozaki was an early 20th century translator of Japanese short stories and fairy tales. Her translations were fairly liberal but have been popular, and were reprinted sever- al times after her death. According to "A Biographical Sketch" by Mrs. Hugh Fraser, included in the introductory material to Warriors of old Japan, and other stories, Ozaki came from an unusual background. She was the daughter of Baron Ozaki, one of the first Japanese men to study in the West, and Bathia Catherine Morrison, daughter of William Morrison, one of their teachers. Her parents separated after five years of marriage, and her mother retained custody of their three daughters until they became teenagers. At that time, Yei was sent to live in Japan with her father, which she enjoyed. Later she refused an arranged marriage, left her father's house, and became a teacher and secretary to earn money. Over the years, she traveled back and forth between Japan and Europe, as her em- ployment and family duties took her, and lived in places as di- verse as Italy and the drafty upper floor of a Buddhist temple. All this time, her letters were frequently misdelivered to the unrelated Japanese politician Yukio Ozaki, and his to her. In 1904, they finally met, and soon married. Copyright: Please read the legal notice included in this e-book and/or check the copyright status in your country.
    [Show full text]
  • Mother of the Nation: Femininity, Modernity, and Class in the Image of Empress Teimei
    Mother of the Nation: Femininity, Modernity, and Class in the Image of Empress Teimei By ©2016 Alison Miller Submitted to the graduate degree program in the History of Art and the Graduate Faculty of the University of Kansas in partial fulfillment of the requirements for the degree of Doctor of Philosophy. ________________________________ Chairperson Dr. Maki Kaneko ________________________________ Dr. Sherry Fowler ________________________________ Dr. David Cateforis ________________________________ Dr. John Pultz ________________________________ Dr. Akiko Takeyama Date Defended: April 15, 2016 The Dissertation Committee for Alison Miller certifies that this is the approved version of the following dissertation: Mother of the Nation: Femininity, Modernity, and Class in the Image of Empress Teimei ________________________________ Chairperson Dr. Maki Kaneko Date approved: April 15, 2016 ii Abstract This dissertation examines the political significance of the image of the Japanese Empress Teimei (1884-1951) with a focus on issues of gender and class. During the first three decades of the twentieth century, Japanese society underwent significant changes in a short amount of time. After the intense modernizations of the late nineteenth century, the start of the twentieth century witnessed an increase in overseas militarism, turbulent domestic politics, an evolving middle class, and the expansion of roles for women to play outside the home. As such, the early decades of the twentieth century in Japan were a crucial period for the formation of modern ideas about femininity and womanhood. Before, during, and after the rule of her husband Emperor Taishō (1879-1926; r. 1912-1926), Empress Teimei held a highly public role, and was frequently seen in a variety of visual media.
    [Show full text]
  • 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]
  • Shahooct.Pdf
    October 2005 VOLUME III ISSUE 10 a place where ancient traditions thrive Hawaii Kotohira Jinsha Hawaii Dazaifu Tenmangu Autumn Thanksgiving Festival 秋季感謝大祭 The point of Thanksgiving is to remember the things we have to be grateful for. It's our special time to give thanks... not just for the food we partake, but for the thousands of fortunate moments, the multitude of blessings that we receive every day of our lives. Giving thanks is a powerful tool that can dramatically improve your life and the lives of those around you. The Autumn Thanksgiving Festival is a special day to express gratitude that will enhance every aspect of our lives. The festival commenced at 3:00 pm on Sunday, October 23, officiated by Rev. Masa Takizawa and assisted by members of the Honolulu Shinto Renmei: Rev. Naoya Shimura of Hawaii Ishizuchi Jinja, Rev. Daiya Amano of Izumo Taishakyo Mission of Hawaii and Rev. Akihiro Okada of Daijingu Temple of Hawaii. A Miko mai entitled Toyosaka no Mai was performed by Shawna Arakaki. Kyodan President Shinken Naitoh welcomed guests and invited all to join members for a time of fellowship. A delectable array of Japanese delicacies were prepared by Fujinkai President Miyono Shimoda, Vice-President Kumiko Sakai and the ladies of the women’s auxiliary club. Adding to the enjoyment was classical Japanese dances by the students of Hanayagi Mitsuyuri of Hanayagi Dancing Academy, students of Harry Urata of Urata Music Studio, hula by Lillian Yajima of the Japanese Women’s Society, Shigin by Kumiko Sakai and Hatsuko Nakazato, karaoke by Shawna Arakaki and an extraordinary rendition of Yasuki Bushi by Vice President, Robert Shimoda.
    [Show full text]
  • In Silent Homage to Amaterasu: Kagura Secret Songs at Ise Jingū and the Imperial Palace Shrine
    In Silent Homage to Amaterasu: Kagura Secret Songs at Ise Jingū and the Imperial Palace Shrine in Modern and Pre-modern Japan Michiko Urita A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2017 Reading Committee: Patricia Shehan Campbell, Chair Jeffrey M. Perl Christina Sunardi Paul S. Atkins Program Authorized to Offer Degree: Music ii ©Copyright 2017 Michiko Urita iii University of Washington Abstract In Silent Homage to Amaterasu: Kagura Secret Songs at Ise Jingū and the Imperial Palace Shrine in Modern and Pre-modern Japan Michiko Urita Chair of the Supervisory Committee: Professor Patricia Shehan Campbell Music This dissertation explores the essence and resilience of the most sacred and secret ritual music of the Japanese imperial court—kagura taikyoku and kagura hikyoku—by examining ways in which these two songs have survived since their formation in the twelfth century. Kagura taikyoku and kagura hikyoku together are the jewel of Shinto ceremonial vocal music of gagaku, the imperial court music and dances. Kagura secret songs are the emperor’s foremost prayer offering to the imperial ancestral deity, Amaterasu, and other Shinto deities for the well-being of the people and Japan. I aim to provide an understanding of reasons for the continued and uninterrupted performance of kagura secret songs, despite two major crises within Japan’s history. While foreign origin style of gagaku was interrupted during the Warring States period (1467-1615), the performance and transmission of kagura secret songs were protected and sustained. In the face of the second crisis during the Meiji period (1868-1912), which was marked by a threat of foreign invasion and the re-organization of governance, most secret repertoire of gagaku lost their secrecy or were threatened by changes to their traditional system of transmissions, but kagura secret songs survived and were sustained without losing their iv secrecy, sacredness, and silent performance.
    [Show full text]
  • Harvesting Tradition
    VOLUME 7 NO. 16 SEPTEMBER 11 – SEPTEMBER 17, 2020 SUBMIT STORIES TO: [email protected] STRIPESJAPAN.COM FACEBOOK.COM/STRIPESPACIFIC FREE INSIDE INFO HARVESTING ZAMA VETS GAIN TRUST WITH FURRY FRIENDS, HUMANS PAGE 3 TRADITIONDig deep into Japan’s lesser-known fall holidays Speakin’ Japanese Pages 8-9 AUTUMN AUDIBLES PAGE 4 WHY JAPANESE LUCKY CHARMS ARE AMAZING! PAGES 6-7 LIMITING PLASTIC USE IN JAPAN PAGES 10-11 Midnight and Mt.Fuji, full moon. Barbecues help Yokota’s new MELON PAN airmen get through quarantine MADNESS BY SETH ROBSON, U.S. personnel arriving in Japan must PAGES 12-13 STARS AND STRIPES spend 14 days in quarantine, which the Published: September 4, 2020 military calls “restriction of movement” or ROM, that’s designed to stop them YOKOTA AIR BASE — Some summer spreading the coronavirus to others at barbecues at the home of U.S. Forces Ja- their new home. pan in western Tokyo are To make sure the ex- a little out of the ordinary EXCLUSIVE NEWS FROM: Business cards, flyers, perience doesn’t feel like invitations and more! this year. a short stint in jail, the Contact The events for newly Air Force has come up arrived airmen are cho- with all sorts of things to printshop.stripes.com reographed affairs where 042-552-2510 (extension77315) amuse quarantined single airmen, in- the guests of honor don masks and keep cluding fortnightly barbecues. 227-7315 Volunteers dish out comfort food to quarantined service members at Yokota Air Base. their distance from the folks cooking Photo by Theron Godbold, Stars and Stripes their food.
    [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]
  • Honji Suijaku Faith
    Japanese Journal of Religious Studies 16/2-3 Honji Suijaku Faith Susan Tyler The term shinbutsu shugo 神仏習合 is used when speaking of the early rapprochement of S h in to and Buddhism, while honji suijaku 本地垂逆 is most often used to refer to a theory according to which the kami were treated as incarnations of the Buddhist deities. This relationship 01 kami and buddhas is the major characteristic and apparent content of Buddhist/Shinto syncretism and the term konjt suijaku can be used to refer to fully developed syncretism. The impression given by most books about either Shinto or Bud­ dhism is that they were separate religions with borders that over­ lapped thanks to the theory of honji suijaku. On the other hand, innocent reading of texts such as Heike monogatari and observation of religious practice and religious places today suggest instead that mingled Shinto and Buddhism has been, and in some instances still is, an important system of belief and practice. Further investigation confirms this perception. Institutional mingling was pervasive enough to occasion widespread destruction when the religions were declared separate; and personal devotion was a complicated and effective par­ taking of both Shinto and Buddhism. The idea that Shinto can be studied separately from Buddhism, with still separate attention given to honji suijaku, is due not to a study of history, but to an overemphasis on doctrine to define reli­ gion and to the motives for the strict separation of Shinto and Buddhism, both in fact and in scholarship, from early Meiji until the end of the Second World War.* In reaction, it has recently 1 This is not due just to the attitude of scholars.
    [Show full text]
  • January-February 2005, Volume 32(PDF)
    .c>­ Jan./Feb. 2005 Vol. 32· 00e' 0 15 .c DHARMA WORLD '"'::. 0 "" For Living Buddhism and Interfaith Dialogue ~... 8 N @ .g CONTENTS ~ g Cover photo: "Bear and Boy Silhouette," ~ Special Feature: Emerging Forms of Spirituality Santa Fe, New Mexico, U.S.A. Photo by Emerging Forms of Spirituality by Mark R. Mullins 2 Ken Ross. The Roots ofJapanese Spirituality: A Linguistic Exploration by Toji Kamata 5 Drifting Faith: Civil Society and Public Philosophy in Japan by Tomoya Kaji 9 DHARMA WORLD presents Buddhism as a A Vision of the Religion of the Future by Soho Machida 13 Emerging Forms of Spirituality 2 practical living religion and promotes in­ A Reflection: Religion and Science in Global Society terreligious dialogue for world peace. It · by Kuniko Miyanaga 15 espouses views that emphasize the dignity War, Environmental Destruction, and Religion: of life, seeks to rediscover our inner na­ The Spiritual World ofHayao Miyazaki's ture and bring our lives more in accord Nausicaii of the Valley of the Wind by Martin Repp 18 with it, and investigates causes of human suffering. It tries to show how religious principles help solve problems in daily life Reflections and how the least application of such Learning throughout Life by Nichiko Niwano 21 principles has wholesome effects on the Achieving Peace in a Globalized World by Nikkyo Niwano 40 world around us. It seeks to demonstrate truths that are fundamental to all reli­ The Stories of the Lotus Sutra gions, truths on which all people can act. The Stories of the Lotus Sutra 23 The Jewel in
    [Show full text]
  • Sports Quiz When Were the First Tokyo Olympic Games Held?
    Sports Quiz When were the first Tokyo Olympic Games held? ① 1956 ② 1964 ③ 1972 ④ 1988 When were the first Tokyo Olympic Games held? ① 1956 ② 1964 ③ 1972 ④ 1988 What is the city in which the Winter Olympic Games were held in 1998? ① Nagano ② Sapporo ③ Iwate ④ Niigata What is the city in which the Winter Olympic Games were held in 1998? ① Nagano ② Sapporo ③ Iwate ④ Niigata Where do sumo wrestlers have their matches? ① sunaba ② dodai ③ doma ④ dohyō Where do sumo wrestlers have their matches? ① sunaba ② dodai ③ doma ④ dohyō What do sumo wrestlers sprinkle before a match? ① salt ② soil ③ sand ④ sugar What do sumo wrestlers sprinkle before a match? ① salt ② soil ③ sand ④ sugar What is the action wrestlers take before a match? ① shiko ② ashiage ③ kusshin ④ tsuppari What is the action wrestlers take before a match? ① shiko ② ashiage ③ kusshin ④ tsuppari What do wrestlers wear for a match? ① dōgi ② obi ③ mawashi ④ hakama What do wrestlers wear for a match? ① dōgi ② obi ③ mawashi ④ hakama What is the second highest ranking in sumo following yokozuna? ① sekiwake ② ōzeki ③ komusubi ④ jonidan What is the second highest ranking in sumo following yokozuna? ① sekiwake ② ōzeki ③ komusubi ④ jonidan On what do judo wrestlers have matches? ① sand ② board ③ tatami ④ mat On what do judo wrestlers have matches? ① sand ② board ③ tatami ④ mat What is the decision of the match in judo called? ① ippon ② koka ③ yuko ④ waza-ari What is the decision of the match in judo called? ① ippon ② koka ③ yuko ④ waza-ari Which of these is not included in the waza techniques of
    [Show full text]