Karma and Punishment: Prison Chaplaincy in Japan from the Meiji Period to the Present The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:40046423 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Karma and Punishment: Prison Chaplaincy in Japan from the Meiji Period to the Present A dissertation presented by Adam J. Lyons to The Committee for the Study of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of Japanese Religions Harvard University Cambridge, Massachussetts April 2017 © 2017 Adam J. Lyons All Rights Reserved. Dissertation Advisor: Professor Helen Hardacre Adam J. Lyons Karma and Punishment: Prison Chaplaincy in Japan from the Meiji Period to the Present Abstract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Contents 1 Prison Chaplaincy in Japan: Karma, Kokoro, and Ky!kai 1 2 Admonishing the Heretics: Shin Buddhists and the Incarceration of the Urakami Christians 55 3 Establishing the Vocation: From the Great Promulgation Campaign to the Prison Chaplaincy 89 4 The Role of the Chaplain: Buddhism, Christianity, and Prison Religion in Meiji Japan 143 5 Prison Chaplaincy for the Postwar Period: Universalizing Ky!kai 203 6 The Public and Private Lives of Prison Chaplains 258 7 Conclusions 322 8 Appendix A: Honganji-ha Prison Chaplaincy Journal Index (1892-3) 326 9 Appendix B: Index to the Prewar and Wartime Prison Chaplaincy Journals (1925-43) 333 10 Appendix C: Field Notes from a Tenriky! Group Religious Chaplaincy Session 353 11 Appendix D: Transcript of an Interview with Hirano Toshioki (Death Row Chaplain) 362 12 List of Abbreviations 379 13. Bibliography 380 ! "#! ! For Kyoko and Lisa "! !"#$"%"&'%()&*+,$-&.% /01&234-'5-$-&.+% Acknowledgements This dissertation was made possible with generous support from the Japan Foundation, the Reischauer Institute of Japanese Studies, Waseda University, the Harvard University Asia Center, and Harvard University. A Foreign Language and Area Studies scholarship and a grant from the Religion and Diversity Project helped me to get started during the early stages of my research. I thank my advisor Helen Hardacre and my dissertation committee members Ry!ichi Abé and Mark Rowe for their insightful comments and constructive criticisms of my work. I would also like to thank Anne Monius and Michael Jackson for reading over portions of the manuscript. During fieldwork in Japan, I benefited from the kindness of many people in more ways than I can count. I would like to acknowledge Professors Hashizume Daisabur", Hoshino Seiji, Kasai Kenta, Nishimura Akira, Umemori Naoyuki, Shimazono Susumu, Tamura Kanji, Yasumaru Yoshio, and Yumiyama Tatsuya for discussing research with me and/or for reading and commenting on drafts at various stages of development. I would also like to thank Professor Ishizuka Shin’ichi of Ry!koku University for introducing me to the Chaplains’ Unions, and Professor Dait" Takaaki of Kokugakuin University for introducing me to the Ky!ha Shint! Reng!kai. Without these introductions, my research would not have been possible. Professor Komamura Keigo of Kei" University and Professor Shimizu Y!sh" of Taish" University each helped me to secure housing at different stages of my studies in Japan, and I am grateful to them for their kindness and hospitality. I would like to thank the many prison chaplains who helped me to understand their world and provided many hours of good company over the course of my fieldwork. 6*% % !"#$"%"&'%()&*+,$-&.% /01&234-'5-$-&.+% In particular, I would like to acknowledge the members of the committee responsible for updating the chaplain’s manual: they allowed me to participate in their meetings for two years, and through these meetings I was able to gain an understanding of the history and the doctrines of the prison chaplaincy. I thank the chairman of the National Chaplains’ Union Kond" Tetsuj" of Honganji-ha for opening many doors for me and for treating me with great kindness. Former chairman Hirano Toshioki (also of Honganji-ha) shared his time and his thoughts with me at great length, and my conversations with him have helped to shape my understanding of prison chaplaincy. Chaplain D"yama Yoshio of Tenriky" went above and beyond the call of duty in more ways than one, and I thank him for arranging for me to speak about my work with the Tenriky" Chaplains’ Union in Tenri. Last but not least, I would like to express my gratitude towards my friends and family in Japan and the United States for helping me to see this project through. 6**% % !"#$"%"&'%()&*+,$-&.% /,"0.-#%1% Chapter 1 Prison Chaplaincy in Japan: Karma, Kokoro, and Ky!kai Introduction1 This dissertation analyzes prison chaplaincy ( Ky!kai) in Japan from the Meiji period (1868-1912) to the present day focusing on the chaplaincy activities of J!do Shinsh" () (commonly referred to as Shin Buddhism), Christian sects, and a host of other Buddhist and Shinto groups as well as new religions like Tenriky! ( ).2 The sources for this study are drawn from archival research, interviews with chaplains, and site visits to prisons and religious institutions. This work engages with studies of secularization and law, a trend of recent interventions in secularization theory represented by the works of Winnifred Sullivan and Talal Asad. The project covers a period from 1868 until 2016. This span of time includes the infrastructural changes associated with modernization as well as nation building, imperialism, war, occupation, rebuilding, the economic boom, and the post-bubble era. Over the course of all of these transformations, the religious landscape has shifted too: the anti-Buddhist movement,3 the ending of the ban on Christianity,4 the rise and fall of %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% 1It is important to note at the outset that although I will use the terms “prison chaplaincy” and “prison chaplain” for convenience to refer to ky!kai () and ky!kaishi () in this essay, the term ky!kai has a history in Buddhist sutra literature. The term is not merely a Japanese rendering of European words for chaplaincy. This issue is discussed at length later in this chapter and elsewhere in this dissertation. 2 Other sects are also discussed to add comparative perspective, particularly in the fieldwork chapters. 3 Grapard (1984), 240-265. % 1% !"#$"%"&'%()&*+,$-&.% /,"0.-#%1% State Shint!,5 the explosive growth and subsequent decline of New Religions,6 and a general shift from “salvation to spirituality” in the current marketplace of religions.7 2012 and 2016 editions of the Journal of Religion in Japan reflect the master narrative of the state of Japanese religions in the 21st century: Japan is a “post-secular society.”8 Prison chaplains have been present throughout all of these transformations, and their location— as agents of both religion and the state—makes them an excellent subject for research into the history of religion and law in Japan.9 The examination of the interactions between religion and law is particularly important for understanding modern Japanese religious life because all religious institutions in Japan have been affected by state policies—most notably two separate constitutions. As a short-hand, one can divide the history of modern Japan into two periods, each inaugurated by a constitution. The emperor-centered Meiji Constitution of 1889 ( Dai Nippon Teikoku Kenp!) provided for limited religious freedom.10 This foundation enabled the subsequent legal, cultural and ideological development of State Shint! ( Kokka Shint!) and ultimately made possible an %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%