Pub Date : 2020-09-22DOI: 10.1163/22118349-00901006
E. Porcu
In this paper, I analyze Gion Matsuri in Kyoto as a multilayered phenomenon, and explore its religious aspects in context, with particular attention to interactions between actors, such as its organizing bodies, residents of the neighborhoods that sponsor the yama and hoko floats, the local government, and Yasaka Shrine (Yasaka Jinja 八坂神社). Based on my extended fieldwork, I focus on the festival’s most recent transformations (esp. the reinstatement of ato matsuri in 2014) and the negotiation of religious and secular boundaries, both within and without the festival’s physical spaces. I also reflect on Gion Matsuri as a “contested zone,” an idea that contributes to opening up new perspectives for the study of this and other festivals. More broadly, my analysis aims to shed light not only on the multidimensional character of Gion Matsuri, but also on the interplay of religion with different arenas of contemporary society, including local communities and government, tourism, the economy, and cultural policies.
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Pub Date : 2020-09-22DOI: 10.1163/22118349-00901004
M. Foster
This paper explores Namahage of Akita Prefecture as it assumes three different instantiations: 1) enactment as a private ritual within individual households on New Year’s Eve; 2) performance as a public festival at a shrine in mid-February; and 3) celebration as an “element” inscribed on UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity. I argue that in the first instance, Namahage is part of a vernacular religious “structure of feeling” in which religious elements are inseparable from community life; in the second instantiation, religion is more explicit and codified; and in the third iteration, religion is only vaguely articulated. Tracing the “same” tradition through different forms provides insight into the changing needs of communities and into the dynamics of change itself. With this in mind, I propose a model called hrönirism through which to broadly conceptualize notions of change and difference within traditions such as matsuri.
{"title":"Eloquent Plasticity","authors":"M. Foster","doi":"10.1163/22118349-00901004","DOIUrl":"https://doi.org/10.1163/22118349-00901004","url":null,"abstract":"\u0000 This paper explores Namahage of Akita Prefecture as it assumes three different instantiations: 1) enactment as a private ritual within individual households on New Year’s Eve; 2) performance as a public festival at a shrine in mid-February; and 3) celebration as an “element” inscribed on UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity. I argue that in the first instance, Namahage is part of a vernacular religious “structure of feeling” in which religious elements are inseparable from community life; in the second instantiation, religion is more explicit and codified; and in the third iteration, religion is only vaguely articulated. Tracing the “same” tradition through different forms provides insight into the changing needs of communities and into the dynamics of change itself. With this in mind, I propose a model called hrönirism through which to broadly conceptualize notions of change and difference within traditions such as matsuri.","PeriodicalId":41418,"journal":{"name":"Journal of Religion in Japan","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2020-09-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/22118349-00901004","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49042431","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-22DOI: 10.1163/22118349-00901002
Andrea Giolai
Kasuga Wakamiya Onmatsuri is an important local festival celebrated every winter in Nara. While the festival has been analyzed from the point of view of its relations with religious institutions such as Kasuga Taisha and Kōfukuji, to date less attention has been paid to its historical transformations. Countering linear narratives that tend to portray it as largely unchanged since its inception, this article combines ethnography, historiography, and religious studies to provide a more multivocal analysis of the Onmatsuri. After an overview of its main celebrations, the article revisits the origins of the festival, describes the ontological multiplicity of its deities, and analyzes material elements that concur to its “fractal” features. Showing how these heterogeneous elements generate a diffuse “atmosphere of the past,” this study discusses practitioners’ accounts of ritual participation, as well as the relationship between ideological reconstructions of the past and material embodiments of religious symbols.
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Pub Date : 2019-06-14DOI: 10.1163/22118349-00703001
T. Miura
Hosono Yōsai 細 野 要 斎 (1811–1878), an Owari domain official, left a voluminous diary titled Kankyō manpitsu 感興漫筆 (Random Jottings Composed at Leisure), containing accounts from 1836 to 1878. Entries addressing the late months of 1867 describe the ee ja nai ka ええじゃないか phenomenon that developed in Nagoya. Yōsai’s portrayals of the ee ja nai ka contradict its received image as a rowdy pandemonium in which the populace expressed their resentment against the Tokugawa regime. Rather, what we see is a series of localized religious activities commemorating talismans (ofuda お札) that reportedly fell from the sky, many of them representing deities particularly popular in Nagoya. Based on an examination of Kankyō manpitsu, this article argues that the relationship between the ee ja nai ka and the Meiji Restoration must be evaluated on a region-specific basis and that the narrative of the Meiji Restoration is not directly relevant to understanding the nature of the ee ja nai ka in Nagoya.
细野Yōsai細 野 要 斎 （1811–1878），一位Owari领地官员，留下了一本名为Kankyōmanpitsu的长篇日记感興漫筆 （《闲适随笔》），收录1836年至1878年的记述。1867年末的条目描述了ee ja nai kaええじゃないか 在名古屋发展起来的现象。Yōsai对伊家奈卡的描绘与它被认为是一场喧闹的混乱的形象相矛盾，在这场混乱中，民众表达了他们对德川政权的不满。相反，我们看到的是一系列本地化的纪念护身符的宗教活动（ofudaお札) 据说是从天上掉下来的，其中许多代表在名古屋特别受欢迎的神。本文通过对Kankyōmanpitsu的考察，认为必须在特定地区的基础上评估义和团与明治维新之间的关系，而明治维新的叙事与理解名古屋义和团的性质没有直接关系。
{"title":"The Ee ja nai ka and the Meiji Restoration","authors":"T. Miura","doi":"10.1163/22118349-00703001","DOIUrl":"https://doi.org/10.1163/22118349-00703001","url":null,"abstract":"Hosono Yōsai 細 野 要 斎 (1811–1878), an Owari domain official, left a voluminous diary titled Kankyō manpitsu 感興漫筆 (Random Jottings Composed at Leisure), containing accounts from 1836 to 1878. Entries addressing the late months of 1867 describe the ee ja nai ka ええじゃないか phenomenon that developed in Nagoya. Yōsai’s portrayals of the ee ja nai ka contradict its received image as a rowdy pandemonium in which the populace expressed their resentment against the Tokugawa regime. Rather, what we see is a series of localized religious activities commemorating talismans (ofuda お札) that reportedly fell from the sky, many of them representing deities particularly popular in Nagoya. Based on an examination of Kankyō manpitsu, this article argues that the relationship between the ee ja nai ka and the Meiji Restoration must be evaluated on a region-specific basis and that the narrative of the Meiji Restoration is not directly relevant to understanding the nature of the ee ja nai ka in Nagoya.","PeriodicalId":41418,"journal":{"name":"Journal of Religion in Japan","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2019-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/22118349-00703001","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42573036","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-14DOI: 10.1163/22118349-00703004
Eiko Namiki
This article discusses the purpose, content and reception of the healing and spirit-possession methods of Honda Chikaatsu 本田親徳 (1822–1890) and his followers. It investigates what the methods were intended for, how they were practiced, and how they were received by the government, the common people and the elite. These methods were for all intents and purposes meant to benefit and glorify the new Imperial Japan under the Meiji government that Honda venerated and adored. Although the modernizing Meiji government outlawed such magico-religious practices, spirit-possession methods—and healing methods in particular—were in high demand among the faithful at shrines such as those where Honda’s disciples served as priests. At the same time, some very prominent individuals were intrigued by Honda’s spirit-possession methods and the strategic benefits they promised.
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Pub Date : 2019-06-14DOI: 10.1163/22118349-00703009
T. M. Loo
{"title":"A Social History of the Ise Shrines: Divine Capital, by Mark Teeuwen and John Breen","authors":"T. M. Loo","doi":"10.1163/22118349-00703009","DOIUrl":"https://doi.org/10.1163/22118349-00703009","url":null,"abstract":"","PeriodicalId":41418,"journal":{"name":"Journal of Religion in Japan","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2019-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/22118349-00703009","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46088897","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-14DOI: 10.1163/22118349-00703003
M. Curley
Seishinshugi 精神主義, a term associated with the work of Meiji Buddhist reformer Kiyozawa Manshi 清沢満之 (1863–1903), is often read as exemplifying a spiritual turn in mid-Meiji Japan, centering an inner realm of private experience in a reaction against the rationalization of the early Meiji period. This paper considers the use of the term seishin in Kiyozawa’s early work. It finds him treating seishin in two distinct but connected contexts: as a psychological term, influenced particularly by his reading of English physician William Benjamin Carpenter (1813–1885), and as a philosophical term, in conversation with Hegel’s philosophy of spirit. It suggests that an understanding of seishin as developing progressively toward more and more complex forms of consciousness or self-awareness found in both Kiyozawa’s psychological and philosophical writing sheds new light on other aspects of Kiyozawa’s early career.
Seishinshugi精神主義, 一个与明治维新派清泽曼史的著作有关的术语清沢満之 （1863–1903），经常被解读为明治中期日本精神转向的例证，以私人体验的内部领域为中心，对明治早期的合理化做出反应。本文考虑了清泽早期作品中“seishin”一词的使用。研究发现，他在两个不同但相互关联的语境中对待seishin：一个是心理学术语，尤其受到他对英国医生William Benjamin Carpenter（1813-1885）的阅读的影响，另一个是哲学术语，与黑格尔的精神哲学对话。这表明，在Kiyozawa的心理和哲学写作中，对seishin的理解是向越来越复杂的意识或自我意识形式逐渐发展的，这为Kiyozava早期职业生涯的其他方面提供了新的线索。
{"title":"Kiyozawa Manshi and the Spirit of the Meiji","authors":"M. Curley","doi":"10.1163/22118349-00703003","DOIUrl":"https://doi.org/10.1163/22118349-00703003","url":null,"abstract":"Seishinshugi 精神主義, a term associated with the work of Meiji Buddhist reformer Kiyozawa Manshi 清沢満之 (1863–1903), is often read as exemplifying a spiritual turn in mid-Meiji Japan, centering an inner realm of private experience in a reaction against the rationalization of the early Meiji period. This paper considers the use of the term seishin in Kiyozawa’s early work. It finds him treating seishin in two distinct but connected contexts: as a psychological term, influenced particularly by his reading of English physician William Benjamin Carpenter (1813–1885), and as a philosophical term, in conversation with Hegel’s philosophy of spirit. It suggests that an understanding of seishin as developing progressively toward more and more complex forms of consciousness or self-awareness found in both Kiyozawa’s psychological and philosophical writing sheds new light on other aspects of Kiyozawa’s early career.","PeriodicalId":41418,"journal":{"name":"Journal of Religion in Japan","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2019-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/22118349-00703003","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47519095","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-14DOI: 10.1163/22118349-00703005
Franziska Steffen
{"title":"Ryōjutsu kara shūkyō e: Sekai kyūseikyō no kyōdan soshikironteki kenkyū 療術から宗教へ: 世界救世教の教団組織論的研究, by Kumamoto Masaki 隈元正樹","authors":"Franziska Steffen","doi":"10.1163/22118349-00703005","DOIUrl":"https://doi.org/10.1163/22118349-00703005","url":null,"abstract":"","PeriodicalId":41418,"journal":{"name":"Journal of Religion in Japan","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2019-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/22118349-00703005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49386442","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-14DOI: 10.1163/22118349-00703008
Marianna Zanetta
{"title":"Fusha no iru nichijō: Tsugaru no kamisama kara toshin no supirichuaru serapisuto made 巫者のいる日常 津軽のカミサマから都心のスピリチュアルセラピストまで, by Murakami Aki 村上晶","authors":"Marianna Zanetta","doi":"10.1163/22118349-00703008","DOIUrl":"https://doi.org/10.1163/22118349-00703008","url":null,"abstract":"","PeriodicalId":41418,"journal":{"name":"Journal of Religion in Japan","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2019-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/22118349-00703008","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42815382","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-14DOI: 10.1163/22118349-00703002
Adam J. Lyons
This article examines the origins of prison proselytization in Japan in the 1870s and 1880s by exploring the relationship between the Great Promulgation Campaign (daikyō senpu undō 大教宣布運動) and the development of a modern carceral system. It argues that prison chaplaincy (kyōkai 教誨) developed as the “spiritual successor” to the Great Promulgation Campaign’s national instructor (kyōdōshoku 教導職) system. The article concludes that local activism on the part of Buddhists was the driving force behind the introduction of Buddhist teachings to prisons and that Buddhists mobilized in this way because they found it politically advantageous to position themselves as guardians of the public good.
{"title":"Meiji Prison Religion","authors":"Adam J. Lyons","doi":"10.1163/22118349-00703002","DOIUrl":"https://doi.org/10.1163/22118349-00703002","url":null,"abstract":"This article examines the origins of prison proselytization in Japan in the 1870s and 1880s by exploring the relationship between the Great Promulgation Campaign (daikyō senpu undō 大教宣布運動) and the development of a modern carceral system. It argues that prison chaplaincy (kyōkai 教誨) developed as the “spiritual successor” to the Great Promulgation Campaign’s national instructor (kyōdōshoku 教導職) system. The article concludes that local activism on the part of Buddhists was the driving force behind the introduction of Buddhist teachings to prisons and that Buddhists mobilized in this way because they found it politically advantageous to position themselves as guardians of the public good.","PeriodicalId":41418,"journal":{"name":"Journal of Religion in Japan","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2019-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/22118349-00703002","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44317598","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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