The Sea and the Sacred in Japan is the first book to focus on the role of the sea in Japanese religions. While many leading Shinto deities tend to be understood today as unrelated to the sea, and mountains are considered the privileged sites of sacredness, this book provides new ways to understand Japanese religious culture and history. Scholars from North America, Japan and Europe explore the sea and the sacred in relation to history, culture, politics, geography, worldviews and cosmology, space and borders, and ritual practices and doctrines. Examples include Japanese indigenous conceptualizations of the sea from the Middle Ages to the 20th century; ancient sea myths and rituals; sea deities and sea cults; the role of the sea in Buddhist cosmology; and the international dimension of Japanese Buddhism and its maritime imaginary.
The Sea and the Sacred in Japan is the first book to focus on the role of the sea in Japanese religions. While many leading Shinto deities tend to be understood today as unrelated to the sea, and mountains are considered the privileged sites of sacredness, this book provides new ways to understand Japanese religious culture and history. Scholars from North America, Japan and Europe explore the sea and the sacred in relation to history, culture, politics, geography, worldviews and cosmology, space and borders, and ritual practices and doctrines. Examples include Japanese indigenous conceptualizations of the sea from the Middle Ages to the 20th century; ancient sea myths and rituals; sea deities and sea cults; the role of the sea in Buddhist cosmology; and the international dimension of Japanese Buddhism and its maritime imaginary.
This book sheds new light on the relationship between religion and state in early modern Japan, and demonstrates the growing awareness of Shinto in both the political and the intellectual elite of Tokugawa Japan, even though Buddhism remained the privileged means of stately religious control. The first part analyses how the Tokugawa government aimed to control the populace via Buddhism and at the same time submitted Buddhism to the sacralization of the Tokugawa dynasty. The second part focuses on the religious protests throughout the entire period, with chapters on the suppression of Christians, heterodox Buddhist sects, and unwanted folk practitioners. The third part tackles the question of why early Tokugawa Confucianism was particularly interested in “Shinto” as an alternative to Buddhism and what “Shinto” actually meant from a Confucian stance. The final part of the book explores attempts to curtail the institutional power of Buddhism by reforming Shinto shrines, an important step in the so called “Shintoization of shrines” including the development of a self-contained Shinto clergy.
Helen Hardacre offers for the first time in any language a sweeping, comprehensive history of Shinto, the tradition that is practiced by some 80% of the Japanese people and underlies the institution of the Emperor.
Landed estates (shōen) produced much of the material wealth supporting all levels of late classical and medieval Japanese society. During the tenth through sixteenth centuries, estates served as sites of de facto government, trade network nodes, developing agricultural technology, and centers of religious practice and ritual. Although mostly farmland, many yielded nonagricultural products, including lumber, salt, fish, and silk, and provided livelihoods for craftsmen, seafarers, peddlers, and performers, as well as for cultivators. By the twelfth century, an estate “system” permeated much of the Japanese archipelago. This volume examines the system from three perspectives: the land itself; the power derived from and exerted over the land; and the religion institutions and individuals that were involved in landholding practices. Chapters by Japanese and Western scholars explore how the estate system arose, developed, and eventually collapsed. Several investigate a single estate or focus on agricultural techniques, while others survey estates in broad contexts such as economic change and maritime trade. Other chapters look at how we learn about estates by inspecting documents, landscape features, archaeological remains, and extant buildings and images; how representatives of every social stratum worked together to make the land productive and, conversely, how cooperative arrangements failed and rivals battled one another, making conflict as well as collaboration a hallmark of the system. On a more personal level, we follow the monk Chōgen’s restoration of Ōbe Estate and his installation of a famous Amida triad in a temple he built on the premises; the strategies of royal ladies Jōsaimon’in, Hachijōin, and Kōkamon’in as they strove to keep their landholdings viable; and the murder of estate official Gorōzaemon, whose own neighbors killed him as a result of a much larger dispute between two powerful warrior families. Land, Power, and the Sacred represents a significant expansion and revision of our knowledge of medieval Japanese estates. A range of readers will welcome the primary source research and comparative perspectives it offers; those who do not specialize in Japanese medieval history but recognize the value of teaching the history of estates will find a chapter devoted to the topic invaluable. Contributors and translators: Kristina Buhrma Michelle Damian David Eason Sakurai Eiji (translated by Ethan Segal) Philip Garrett Janet R. Goodwin Yoshiko Kainuma Rieko Kamei-Dyche Sachiko Kawai Hirota Kōji (translated by Janet R. Goodwin) Ōyama Kyōhei (translated by Janet R. Goodwin) Nagamura Makoto (translated by Janet R. Goodwin) Endō Motoo (translated by Janet R. Goodwin) Joan R. Piggott Ethan Segal Dan Sherer Kimura Shigemitsu (translated by Kristina Buhrman) Noda Taizō (translated by David Eason) Nishida Takeshi (translated by Michelle Damian)
"Kazuko Shiraishi's poems are outcries, meditations, exclamations of fierce energy and playfulness. It is a joy to hear from a Japanese sister of such breadth and bravery." --Anne Waldman
Shinto, Nature and Ideology in Contemporary Japan is the first systematic study of Shinto's environmental turn. The book traces the development in recent decades of the idea of Shinto as an 'ancient nature religion,' and a resource for overcoming environmental problems. The volume shows how these ideas gradually achieved popularity among scientists, priests, Shinto-related new religious movements and, eventually, the conservative shrine establishment. Aike P. Rots argues that central to this development is the notion of chinju no mori: the sacred groves surrounding many Shinto shrines. Although initially used to refer to remaining areas of primary or secondary forest, today the term has come to be extended to any sort of shrine land, signifying not only historical and ecological continuity but also abstract values such as community spirit, patriotism and traditional culture. The book shows how Shinto's environmental turn has also provided legitimacy internationally: influenced by the global discourse on religion and ecology, in recent years the Shinto establishment has actively engaged with international organizations devoted to the conservation of sacred sites. Shinto sacred forests thus carry significance locally as well as nationally and internationally, and figure prominently in attempts to reposition Shinto in the centre of public space.
Illustrated with color and black-and-white images of the mountain and its associated religious practices, H. Byron Earhart's study utilizes his decades of fieldwork—including climbing Fuji with three pilgrimage groups—and his research into Japanese and Western sources to offer a comprehensive overview of the evolving imagery of Mount Fuji from ancient times to the present day. Included in the book is a link to his twenty-eight minute streaming video documentary of Fuji pilgrimage and practice, Fuji: Sacred Mountain of Japan. Beginning with early reflections on the beauty and power associated with the mountain in medieval Japanese literature, Earhart examines how these qualities fostered spiritual practices such as Shugendo, which established rituals and a temple complex at the mountain as a portal to an ascetic otherworld. As a focus of worship, the mountain became a source of spiritual insight, rebirth, and prophecy through the practitioners Kakugyo and Jikigyo, whose teachings led to social movements such as Fujido (the way of Fuji) and to a variety of pilgrimage confraternities making images and replicas of the mountain for use in local rituals. Earhart shows how the seventeenth-century commodification of Mount Fuji inspired powerful interpretive renderings of the "peerless" mountain of Japan, such as those of the nineteenth-century print masters Hiroshige and Hokusai, which were largely responsible for creating the international reputation of Mount Fuji. In the eighteenth and nineteenth centuries, images of Fuji served as an expression of a unique and superior Japanese culture. With its distinctive shape firmly embedded in Japanese culture but its ethical, ritual, and spiritual associations made malleable over time, Mount Fuji came to symbolize ultranationalistic ambitions in the 1930s and early 1940s, peacetime democracy as early as 1946, and a host of artistic, naturalistic, and commercial causes, even the exotic and erotic, in the decades since.
