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Making Sense of the Transformation of Religious Practices: a Critical Long-Term Perspective from Pre- and Proto- Historic Japan

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Making Sense of the Transformation of Religious Practices: a Critical Long-Term Perspective from Pre- and Proto- Historic Japan Making Sense of the Transformation of Religious Practices: A Critical Long-term Perspective from Pre- and Proto- historic Japan Koji Mizoguchi This paper proposes a novel procedural framework for the archaeological study of the long- term transformation of religious practices by heuristically defining the religious in terms of their functional-effective elements. Thus, religious activities constitute a distinct communicative domain that responds to and processes the uncertainties and risks of the world. Drawing on this re-definition, this paper proposes a procedure comprising the following units of investigation: (A) what uncertainties and risks of the world were generated in and differentiated by a certain social formation; (B) how were they responded to and processed; and (C) how is the mode of the responding and processing changed as social formations are transformed? The applicability of this procedure is examined through a case study from the pre- and proto-historic periods of the Japanese archipelago. It is hoped that the framework reintroduces causally explanatory, comparative and long-term perspectives to the archaeological study of religious practices. Introduction Consequently, the following research trends have emerged: (X) a focus on the recognizability of The archaeological study of religion and various the spiritual, supernatural and/or transcendental activities that show degrees of religiosity (hereafter and, when their reference/involvement are con- ‘the religious’) used to be perceived as a narrowly firmed, concentrating on a detailed, context-specific defined specialist field (cf. Insoll 2011, 1). More investigation regarding how they were referred to, recently, the religious has become a firmly estab- the way in which certain activities were conducted lished theme in general archaeological enquiry (cf. by referring to them, and what effects those activities e.g. Hodder 2010; Insoll 2004; 2011; Kyriakidis yielded (cf. e.g. Insoll 2011, Part I); and (Y) giving up 2007; Whitley & Hays-Gilpin 2008). However, this the attempt to recognize references to/involvement appears to lead to an ironic, unintended conse- of the spiritual, supernatural and/or transcendental quence: the concept of religion is deconstructed as altogether and, instead, focusing on some formal/styl- a clearly definable category of archaeologically rec- istic characteristics of religious activities, such as the ognizable practices/phenomena. Many recent high- recursive enactment of certain actions and/or utter- resolution contextual studies have revealed the ances, as analytical units that can be characterized tremendous diversity of religious phenomena (cf. as the religious (e.g. Thomas 2012). Insoll 2004) and scholars have noted the virtual These are natural developments resulting in the impossibility of defining religion and the religious rapid accumulation of high-quality case studies. by emically recognizing past beliefs with references However, it must be noted that the Y-type research to the spiritual, supernatural and transcendental— unwittingly diminishes the significance of the arch- the commonly accepted constitutive entities/ele- aeological study of religion/the religious as a unique ments of religion/the religious (e.g. Keane 2010). research field. In Y-type research, religious activities Cambridge Archaeological Journal Page 1 of 20 © The Author(s), 2021. Published by Cambridge University Press on behalf of the McDonald Institute for Archaeological Research. This is an Open Access article, distributed under the terms of the Creative Commons Attribution licence (http:// creativecommons.org/licenses/by/4.0/), which permits unrestricted re-use, distribution, and reproduction in any medium, provided the original work is properly cited. Downloaded from https://www.cambridge.org/coredoi:10.1017/S0959774321000366. IP address:Received 170.106.202.8 19 Feb 2021;, on 30 Accepted Sep 2021 2 at Jun 14:35:40 2021;, Revisedsubject to 21 the May Cambridge 2021 Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0959774321000366 Koji Mizoguchi tend to be treated as forming just one of the general religious thoughts, imaginations and activities social domains or sub-systems where the social (i.e. through time. They believe that the study of religion social order, social system of meaning/value, enabled them to reveal the fundamentals, both syn- power, etc.) is reproduced. Meanwhile, importantly, chronic and diachronic, of the social. In all, it is more a growing emphasis on the context-specific elements than reasonable to suggest that we need to investi- of religions/the religious in both X- and Y-type gate both the synchronic-contextual-relational and research leads to the inadvertent avoidance of their the diachronic-historical-causal elements of reli- diachronic-historical investigation. Therefore, examin- gion/the religious if we intend to contribute to the ation centres solely on their synchronic-contextual ele- understanding of human beings as social beings ments/components. The monumental compendium through archaeologically studying religion/the The Oxford Handbook of the Archaeology of Ritual & religious. Religion (Insoll 2011), for instance, assembles works To re-introduce diachronic-historical perspec- concerning specific elements and constitutive charac- tives to the archaeological study of religion/the teristics of ritual and religion and case studies inves- religious: fi tigating speci c ritualistic-religious categories and/ 1. I shift the emphasis in defining/recognizing reli- or their unique spatio-temporal settings, all extremely gion/the religious from what makes ‘religion’ religion data-rich and of high quality. However, it is notice- fi fi to how practices that show degrees of (not strictly able that no speci c section nor signi cant portions definable) religiosity function (i.e. how they contrib- are dedicated to long-term historical/comparative ute to the reproduction of society/sociality). themes. The regional case studies featured in the vol- 2. I grasp religion/the religious not by what they ume also focus on the theme-based, thick description refer to (e.g. the spiritual, the supernatural and the of how specific elements of ritual and/or religion can transcendental) in their operation, but by certain be approached and understood. So the long-term tra- social functions they fulfil. Later, I argue that coping jectory of change in ritualistic/religious practices has with/overcoming the uncertainties and unpredictabil- rarely been investigated (Insoll 2011). This trend is ity of the world in which people live are the functions being further accelerated by the fast-spreading influ- fi fl that religion/the religious ful l and, accordingly, this ence of at ontology- and relational ontology-based paper defines religion/the religious as unique com- approaches across the current archaeological theoret- municative domains through which the indeterminacy et al. ical landscape (e.g. Alberti 2013; Crellin 2020; of and risks generated by the world are processed Hamilakis & Jones 2017). I return to this point later. and reacted to, often, but not always, by referring As the synchronic-contextual-relational increas- to the unfamiliar and the otherworldly. ingly becomes the subject of theoretical and meth- odological archaeological endeavour in general and At this point, it is beneficial to turn to the works in the study of religion/the religious in particular, I of the sociologist Niklas Luhmann (1995; 2012; feel that the diachronic-historical elements of religious 2013a,b). Luhmann’s ‘functional-structural’ approach phenomena and how one can make sense of their to the generation and reproduction of sociality and long-term transformation deserve more attention its transformations—a brief summary of which can and more theoretical-methodological investment. be found in Mizoguchi (2020,5−7)—suits my pur- Here, I understand the diachronic-historical transform- pose. It provides a highly inclusive and flexible ation as the sequence of punctuated drastic changes in the model, enabling the examination of how a certain way religious practices were conducted and in the assem- range of thoughts and deeds and their media are blage of mental and material phenomenal units involved assembled/networked in an emergent manner to in/mobilized for their conduct. This is crucial because, form a self-reproducing domain (such as religion/ first, although this is a truism, one of the constitutive the religious). Through this approach, I also investi- characteristics and strengths of archaeology is its gate how this domain affects/is affected by the ability to study the long-term historical transform- way other factors/entities exist and operate outside ation of human beings and their modes of existence. it—some of them also form self-reproducing Second, it is worth noting that religion has been domains. According to Luhmann, religious activities investigated by pioneers of social sciences, such as are differentiated from other types of human com- Emil Durkheim and Max Weber, as one of the most municative activities, such as political and economic fundamental social phenomena (Durkheim 2008; activities, by their reference to a distinction between Weber 1963). In their work, they try to reveal the the familiar and unfamiliar and between this world mechanism as to how order—which constitutes the and the other world in their conduct (Luhmann social—emerges and is maintained and changed by 2013a, 183). This definitional recognition/ 2 Downloaded
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