Calendar Events to Be Enjoyed in November 2011
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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. -
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. -
The Story of IZUMO KAGURA What Is Kagura? Distinguishing Features of Izumo Kagura
The Story of IZUMO KAGURA What is Kagura? Distinguishing Features of Izumo Kagura This ritual dance is performed to purify the kagura site, with the performer carrying a Since ancient times, people in Japan have believed torimono (prop) while remaining unmasked. Various props are carried while the dance is that gods inhabit everything in nature such as rocks and History of Izumo Kagura Shichiza performed without wearing any masks. The name shichiza is said to derive from the seven trees. Human beings embodied spirits that resonated The Shimane Prefecture is a region which boasts performance steps that comprise it, but these steps vary by region. and sympathized with nature, thus treasured its a flourishing, nationally renowned kagura scene, aesthetic beauty. with over 200 kagura groups currently active in the The word kagura is believed to refer to festive prefecture. Within Shimane Prefecture, the regions of rituals carried out at kamikura (the seats of gods), Izumo, Iwami, and Oki have their own unique style of and its meaning suggests a “place for calling out and kagura. calming of the gods.” The theory posits that the word Kagura of the Izumo region, known as Izumo kamikuragoto (activity for the seats of gods) was Kagura, is best characterized by three parts: shichiza, shortened to kankura, which subsequently became shikisanba, and shinno. kagura. Shihoken Salt—signifying cleanliness—is used In the first stage, four dancers hold bells and hei (staffs with Shiokiyome paper streamers), followed by swords in the second stage of Sada Shinno (a UNESCO Intangible Cultural (Salt Purification) to purify the site and the attendees. -
Examining Japan's Kagura Dance Form
International Journal of Cultural and Digital Tourism Volume 5, Spring 2018 Copyright © IACUDIT ISSN (Online): 2241-9705 ISSN (Print): 2241-973X Traditional Performing Arts as a Regional Resource: Examining Japan’s Kagura Dance Form Kenta Yamamoto 1* 1* Kokugakuin University, Japan Abstract This article focuses on Kagura, a traditional Japanese dance form mainly practiced in rural Japan. This article throws light on how each community in the peripheral regions of Japan views this dance form. By doing so, we also focus on how regional cultural resources contribute to regional sustainability in these areas. Regional cultural resources are often viewed as tourism resources—that is, they are used to boost tourism. However, some of the cases considered in this paper show that regional cultural resources can be used in other manners. In other words, these cases show that tourism is not the only way to sustain regional cultures. The findings presented in this article pertain to the broader question of how to properly implement a culture- based sustainable regional development plan. The findings and suggestions presented in this article can be applied to other contexts also. Keywords: tradition, the tourists’ gaze, Japan, rural areas, cultural resources, community JEL Classification: P25, R11 1. Introduction This article throws light on the ways in which Japan’s declining birth rate and growing elderly population impact the cultural resources of its peripheral regions. This article also focuses on the broader question of how to properly implement a culture-based sustainable regional development plan to develop regional resources and revitalize and preserve traditional communities. Following the Second World War, Japan experienced a steady wave of urbanization. -
Shinkansen - Wikipedia 7/3/20, 10 48 AM
Shinkansen - Wikipedia 7/3/20, 10)48 AM Shinkansen The Shinkansen (Japanese: 新幹線, pronounced [ɕiŋkaꜜɰ̃ seɴ], lit. ''new trunk line''), colloquially known in English as the bullet train, is a network of high-speed railway lines in Japan. Initially, it was built to connect distant Japanese regions with Tokyo, the capital, in order to aid economic growth and development. Beyond long-distance travel, some sections around the largest metropolitan areas are used as a commuter rail network.[1][2] It is operated by five Japan Railways Group companies. A lineup of JR East Shinkansen trains in October Over the Shinkansen's 50-plus year history, carrying 2012 over 10 billion passengers, there has been not a single passenger fatality or injury due to train accidents.[3] Starting with the Tōkaidō Shinkansen (515.4 km, 320.3 mi) in 1964,[4] the network has expanded to currently consist of 2,764.6 km (1,717.8 mi) of lines with maximum speeds of 240–320 km/h (150– 200 mph), 283.5 km (176.2 mi) of Mini-Shinkansen lines with a maximum speed of 130 km/h (80 mph), and 10.3 km (6.4 mi) of spur lines with Shinkansen services.[5] The network presently links most major A lineup of JR West Shinkansen trains in October cities on the islands of Honshu and Kyushu, and 2008 Hakodate on northern island of Hokkaido, with an extension to Sapporo under construction and scheduled to commence in March 2031.[6] The maximum operating speed is 320 km/h (200 mph) (on a 387.5 km section of the Tōhoku Shinkansen).[7] Test runs have reached 443 km/h (275 mph) for conventional rail in 1996, and up to a world record 603 km/h (375 mph) for SCMaglev trains in April 2015.[8] The original Tōkaidō Shinkansen, connecting Tokyo, Nagoya and Osaka, three of Japan's largest cities, is one of the world's busiest high-speed rail lines. -
Music of the Lion Dance in Japanese Tradition*
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Repository of the Academy's Library Music of the Lion Dance in Japanese Tradition* János KÁRPÁTI Budapest The lion dance is one of the most popular momentum of kagura ceremonies and folk feasts, the matsuris, which can be performed inside the shrines just as much as on nearby stages or in the area in front of the shrines. The word shishi itself means “lion”, people do not recall the real animal, but rather the image of the mythical creature. Lions have never lived in Japan, and they used to exist only in the southern regions of China. Besides the zoomorphic mythical creatures of the dragon and the phoenix, it was the tiger that first be- came the subject of cultic respect in China: it was worshipped as the king of the animals and the enemy of demons. According to the records of the Cere- monies (Li-ch’i), the classical book of Confucianists, separate offering was given to the honour of the tiger during the autumn feasts. The cult of the lion spread in China quite late along with Buddhism and it must have reached Korea and Japan by the transmission of Buddhist mythology. It was not only religion that had an intermediary role in that, but the practice of court music. Since the Japanese imperial court adopted the praxis of the Chinese Tang-court to its own environment, it also emulated the mo- ments that are especially important now as the proofs of the lion cult. -
An Otogizdshi in Context Saru No Soshi and the Hie-Enryaku-Ji Religious Multiplex in the Late Sixteenth Century
Japanese Journal of Religious Studies 1996 23/1-2 An Otogizdshi in Context Saru no soshi and the Hie-Enryaku-ji Religious Multiplex in the Late Sixteenth Century Lone T a k e u c h i This article presents a multiple reading of Saru no soshi; as a piece of lighthearted entertainment describing the marriage of the daughter of the monkey head~priest of Hiyoshi Shrine to a monkey from Yokawa; as an exposition of religious beliefs symbolizing the union of buddhas and Kami in the Sanno deity; and as a ritual representing a sequence of ceremonies belonging to the contemporary Yayoi sairei. It is suggested that the pro duction o/Saru no soshi reflects and may indeed have been directly occa sioned by the vigorous reconstruction efforts at Hiyoshi Shrine, led by the head priest Hafuribe Yukimaru，following the shrine’s destruction by Oda Nobunaga in 1571. Saru no 猿の早卞1 [Opusculum about monkeys] is one of several hundred fourteenth- to seventeenth-century short narratives, often illustrated, that are known as otogizdshi 御伽早子 (companion tales), Nam ehon 奈 良 絵 本 (illustrated books from Nara), Muromachi mono- 室 町 物 語 （Muromachi [period] tales), or chusei shosetsu 中世小説 (medieval short stories). The multiple designations reflect past ten- dences either to reduce the narratives to rairy tales for women and children (thus the Edo-period connotation of otogizdshi) or to focus on only their text or their pictures (e.e., chusei shosetsu) . Recent research, however, generally aerees that most otogizdshi were situated at the interface of entertainment and religious ritual, that they were 1 Unless specified otherwise, references to Saru no soshi are to the annotated edition by Sawai Taizo (1987) in the SNKBT edition. -
Talismans and Amulets in the Japanese Collection1
ANNALS OF THE NÁPRSTEK MUSEUM 35/1 • 2014 • (p. 39–68) TALISMANS AND AMULETS IN THE JAPANESE COLLECTION1 Alice Kraemerová2 ABSTRACT: This article describes all types of amulets and talismans present in the Náprstek Museum Japanese collection and uncovers their symbolic meaning. These are mostly talismans from shrines and temples dating to the beginning of the 20th century, traditional hand-crafted items from famous places of pilgrimage and toys used as talismans. KEY WORDS: Japan – Buddhist temple – Shintǀ shrine – shamanism – talisman – amulet– ofuda – ema – omamori – collecting – Náprstek Museum of Asian, African and American Cultures (Prague) 1. Defining terminology Amulet is considered to have protective or otherwise salutary effects while talisman primarily attracts fortune. Various authors describe different classifications of amulets and talismans according to their functional principles: homeopathic principle, contact principle, the principle of the magic of the written word, principle of colour magic, the principle of magic substances, the principle of the personifies higher power and the combinatorial principle (Nuska 2012). In this article we shall not use this division as for such a detailed analysis it would be necessary to acknowledge all types of amulets and talismans, not just those collected by the Czech travellers and brought into the NpM collections. Most of the available literature deals with the European view on amulets and talismans; the furthest it gets is the Near East. The Far East is usually not that well mapped due to the geographical distance and the language barrier. For the Japanese talismans, there are several often used terms: mayoke (㨱 㝖ࡅ) or yakuyoke (གྷ㝖ࡅ), omamori (࠾Ᏺࡾ) and ofuda (ᚚᮐ) or gofu (ㆤ➢). -
1/2 Saitama Traditional Performing Arts Festival: the World of Washinomiya Saibara Kagura and Kumagaya Kabuki
Saitama Traditional Performing Arts Festival: The World of Washinomiya Saibara Kagura and Kumagaya Kabuki Date and Time January 17, 2016 (Sunday); 13:00~16:00 (venue opens at 12:30) Venue Saitama Arts Theater Main Theater Performers Kawakado Shishimai Association (shishimai dance troupe, Moroyama Town) Kumagaya Kabuki Association (kabuki troupe, Kumagaya City) Washinomiya Saibara Kagura Association (kagura troupe, Kuki City) Program Opening Performance: Shishimai (Lion Dance) (Performers: Kawakado Shishimai Association, Moroyama) The shishimai, or lion dance, is a traditional dance performed to pray for tranquility and drive away evil spirits. Performers wear masks depicting lions and other animals. The Kawakado Shishimai The Kawakado Shishimai is a type of lion dance performed at Hachiman Shrine in the Kawakado area of Moroyama Town. Elementary school students dance the parts of the red female lion, the purple androgynous lion, and the light blue-green male lion. Second Performance: Kabuki (Performers: Kumagaya Kabuki Association, Kumagaya) The Kumagaya Kabuki Association The Kumagaya Kabuki Association was established in 1996 with the support of the Ogano Kabuki Association by residents who wanted to perform kabuki with Kumagaya connections. The Kumagai Jin'ya Kabuki Scene (Background Summary) The setting is Kumagai Jirō Naozane's encampment near Suma-no-Ura just after the Battle of Ichi-no-Tani during the Genpei War. The stonecutter Midaroku has been discussing the gravestone he built for Taira no Atsumori with Kajiwara no Kagetaka, who serves the Minamoto clan, rivals of the Taira. Naozane's wife Sagami (mother of Kojirō) and Fuji-no-Kata (mother of Atsumori), worried for their children, arrive at Naozane's encampment. -
Poems of the Gods of the Heaven and the Earth Christina E
University of Massachusetts Amherst ScholarWorks@UMass Amherst Masters Theses 1911 - February 2014 2010 Poems of the Gods of the Heaven and the Earth Christina E. Olinyk University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/theses Part of the East Asian Languages and Societies Commons, and the History of Religions of Eastern Origins Commons Olinyk, Christina E., "Poems of the Gods of the Heaven and the Earth" (2010). Masters Theses 1911 - February 2014. 475. Retrieved from https://scholarworks.umass.edu/theses/475 This thesis is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Masters Theses 1911 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. POEMS OF THE GODS OF THE HEAVEN AND THE EARTH: AN ANNOTATED TRANSLATION OF THE JINGIKA BOOK OF THE SENZAISH Ū A Thesis Presented By CHRISTINA E OLINYK Submitted to the Graduate School of the University of Massachusetts Amherst in partial fulfillment Of the requirements for the degree of MASTER OF ARTS September 2010 Japanese Language and Literature Department of Languages, Literatures and Cultures © Copyright by Christina E Olinyk 2010 All Rights Reserved POEMS OF THE GODS OF THE HEAVEN AND THE EARTH: AN ANNOTATED TRANSLATION OF THE JINGIKA BOOK OF THE SENZAISH Ū A Thesis Presented By CHRISTINA E OLINYK Approved as to style and content by: ________________________________ Stephen Miller, Chair ________________________________ Stephen M. Forrest, Member _________________________________________ Amanda C. Seaman, Director Asian Languages and Literature Department of Languages, Literatures, and Cultures ABSTRACT POEMS OF THE GODS OF THE HEAVEN AND THE EARTH SEPTEMBER 2010 CHRISTINA E OLINYK, M.A., UNIVERSITY OF MASSACHUSETTS AMHERST Directed by: Professor Stephen Miller This thesis analyzes the development of the Jingika book in the first seven Japanese waka anthologies ( chokusensh ū). -
Mikawachi Pottery Centre
MIKAWACHI POTTERY CENTRE Visitors’ Guide ●Mikawachi Ware – Highlights and Main Features Underglaze Blue ─ Underglaze Blue … 02 Skilful detail and shading Chinese Children … 04 create naturalistic images Openwork Carving … 06 Hand-forming … 08 Mikawachi Ware - … 09 Hand crafted chrysanthemums Highlights Relief work … 10 and Eggshell porcelain … 11 Main Features ● A Walkerʼs guide to the pottery studios e History of Mikawachi Ware … 12 Glossary and Tools … 16 Scenes from the Workshop， 19th – 20th century … 18 Festivals at Mikawachi Pottery ʻOkunchiʼ … 20 Hamazen Festival /The Ceramics Fair … 21 Visitorsʼ Map Overview, Kihara, Enaga … 22 Mikawachi … 24 Mikawachi-things to See and Learn … 23 Transport Access to Mikawachi … 26 ʻDamiʼ – inlling with cobalt blue is is a technique of painting indigo-coloured de- Underglaze blue work at Mikawachi is described signs onto a white bisque ground using a brush as being “just like a painting”. When making images soaked in cobalt blue pigment called gosu. e pro- on pottery, abbreviations and changes occur natural- cess of painting the outl9 of motifs onto biscuit-red ly as the artist repeats the same motif many times pieces and adding colour is called etsuke. Filling in over – it becomes stylised and settles into an estab- the outlined areas with cobalt blue dye is specically lished ʻpatternʼ. At Mikawachi, however, the painted known as dami. e pot is turned on its side, and a designs do not pass through this transformation; special dami brush steeped in gosu is used to drip the they are painted just as a two-dimensional work, coloured pigment so it soaks into the horizontal sur- brushstroke by brushstroke. -
Myths of Hakkō Ichiu: Nationalism, Liminality, and Gender
Myths of Hakko Ichiu: Nationalism, Liminality, and Gender in Official Ceremonies of Modern Japan Item Type text; Electronic Dissertation Authors Teshima, Taeko Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 01/10/2021 21:55:25 Link to Item http://hdl.handle.net/10150/194943 MYTHS OF HAKKŌ ICHIU: NATIONALISM, LIMINALITY, AND GENDER IN OFFICIAL CEREMONIES OF MODERN JAPAN by Taeko Teshima ______________________ Copyright © Taeko Teshima 2006 A Dissertation Submitted to the Faculty of the GRADUATE PROGRAM IN COMPARATIVE CULTURAL AND LITERARY STUDIES In Partial Fulfillment of the Requirements For a Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2 0 0 6 2 THE UNIVERSITY OF ARIZONA GRADUATE COLLEGE As members of the Dissertation Committee, we certify that we have read the dissertation prepared by Taeko Teshima entitled Myths of Hakkō Ichiu: Nationalism, Liminality, and Gender in Official Ceremonies of Modern Japan and recommend that it be accepted as fulfilling the dissertation requirement for the Degree of Doctor of Philosophy _________________________________________________Date: 6/06/06 Barbara A. Babcock _________________________________________________Date: 6/06/06 Philip Gabriel _________________________________________________Date: 6/06/06 Susan Hardy Aiken Final approval and acceptance of this dissertation is contingent upon the candidate’s submission of the final copies of the dissertation to the Graduate College. I hereby certify that I have read this dissertation prepared under my direction and recommend that it be accepted as fulfilling the dissertation requirement.