8/30 – Persistent Themes in Japanese Religion

Objective: Religion in Japan is applied by practicing several types of customs.

Description: Ever since feudal Japan, the country has followed the same religious customs. This has allowed its citizens grow their own identity by taking part in cultural and religious events.

Justification: The religious themes are significant to Japan due to that each generation has successfully passed the religious beliefs to the next generation since the feudal times. The religious themes are relevant for the course because they unify the citizens of Japan continually.

8/30 – Persistent Themes in Japanese Religion Core

Objective: Japanese religion as it is practiced is highly syncretic.

Description: Traditional Japanese religion combines both worship of the Shinto kami and the Buddhist bodhisattva, and rituals from both are indispensable from religious practice in Japan. Similarly, at various points in its history, common themes and understandings in Japanese religion have been influenced by the Chinese philosophies of Taoism and Confucianism.

Justification: Japanese religion cannot be understood without understanding at least two distinct religions that provide its underpinnings, and the religious view of the state also is influenced by Taoism and Confucianism. Further, the Japanese do not typically belong exclusively to a single religion or even commonly distinguish between the various components of their religious tradition. They often found similarities between them, for example conflating Shinto kami worship with Buddhist oneness with nature.

8/30 – Persistent Themes in Japanese Religion

Core Objective: In Japanese religions, “god” is not a hierarchy to people or nature.

Description: To the Japanese culture, there is not just one god that they worship. In fact, they don’t worship a god. In Japanese religions, they worship people, nature, and earth as their gods. You can almost compare their religious beliefs to the ancient Romans or Greeks. They use people and nature for inspiration to honor the past, present, and future.

Justification: A single person living or dead can be considered a “Kami” (a Devine Being). For example an emperor is already considered to be a “Kami.” The emperor is someone that they look up too and worship. On the other hand an elder in a family is considered to be a “Kami” to his family. In the Japanese culture it is not uncommon for many family members to live together. The eldest in the family is considered to be the head of the family. Once someone has died the family worships them. At that point they become a “Kami.” If someone was not a “Kami” before they die, it doesn’t mean they will not become on after there death. For example if a well-known military leader isn’t worshipped before their death, the can always be worshipped after to honor what they did for the country.

8/30 – Persistent Themes in Japanese Religion

Core Objective: In Japan there is no regular weekly attendance at Shinto shrines or Buddhist temples.

Description: The people of Japan visit shrines and temples at important life stages and for economic activities (such as fishing). Although there is no weekly attendance many Japanese have miniature shrines within their homes that allow for independent daily prayer.

Justification: At first having no regular attendance at shrines or temples may make the Japanese appear disconnected from religion; however, once it is understood that the majority of Japanese have religious alters within their homes (which are used for daily prayer and offerings) the truth may be that the Japanese are actually more connected than perceived. In essence the Japanese show their connectedness to the religion in more independent and simplistic ways.

8/30 – Persistent Themes in Japanese Religion

Definition: The ceremony that seeks to expel an evil spirit from a person or place. It is a practice that is commonly used in Japanese religions.

8/30 – Persistent Themes in Japanese Religion

Definition: A wooden sign/template (with desires, prayers, pictures or notes written by worshippers) that hang in shrines or Japanese temples. The signs are placed in these religious places so that one’s prayers and wishes are able to reach the kami.

8/30 – Persistent Themes in Japanese Religion

Definition: A repentance ritual performed by the New Religion that involves walking back and forth between two pillars 100 times while silently repenting.

8/30 – Persistent Themes in Japanese Religion

Definition: An enlightened state in Buddhism. It is believed to be the ultimate state for a human to attain. One achieves it through compassion and the desire to help others. It is often represented in statues, which are worshiped by those striving to attain it.

8/30 – Persistent Themes in Japanese Religion

Answer: False

Explanation: The phrase said when the kids throw the beans at the Oni is “out with the demons, in with the good.”

Justification: This practice or ritual enforces the idea of religion into young Japanese three year olds. It is burned into their minds to be used during their lifetime for practical use and other applications that they may come across one or more times in their lifetime. This signifies how religion is prescribed within their culture and how they embrace their religious beliefs.

8/30 – Persistent Themes in Japanese Religion

Answer: False

Explanation: In Japanese Religion, gods, humans and nature are always viewed equally. The relationship between gods, humans and nature is meant to be harmonious and interrelated. They all play a part in each other’s purpose and without one, the others would be off balance.

Justification: This concept is important because it is the exact opposite of a monotheistic religion, which many of us are used to. The difference is that in religions like Judaism and Christianity, God is always first and humans are much less important than God. In Japanese religion, this hierarchy simply does not exist which is why it is necessary for students who are not used to this idea, to grasp it, for it is the foundation for Japanese belief.

Which of the following choices best describes some aspects of the concept/term kami?

A. Kami refers to the various Shinto deities whom the Japanese revere through rituals.

B. Kami is a term that sums up the power and magnificence of the gods and nature.

C. Kami only includes beings that are determined as benevolent and fathomable.

D. Kami denotes any being that possesses some eminent quality out of the ordinary.

E. Kami is similar to the god of Christianity, Islam, and Judaism.

8/30 – Persistent Themes in Japanese Religion

Answer: D

Explanation: The concept of Kami revolves around the idea that beauty can be present in humans, nature, and the gods. The Japanese do not separate what is holy and sacred into categories similar to monotheistic faiths but rather incorporate all that is awe-inspiring and beautiful as kami. One Shinto scholar by the name of Motoori Norinaga, puts it perfectly by stating that even “such objects as birds, beasts, trees, grass, seas, mountains, and so forth” are worthy of being kami.

Justification: Comprehending the concept of kami and what this term can be potentially applied to is critical in understanding how the Japanese culture functions in regards to what is considered sacred, holy, or beautiful. This allows an individual to grasp how rituals are offered toward not only aspects of nature or towards certain gods and spirits, but also to human individuals such as deceased family members or highly prominent members of society that accomplish great feats-even objects can be considered as kami.

Which of the following are or can become a kami?

A. Wind

B. Ancestors

C. Fertility

D. Animals

E. B and D

F. A, B, C, D

8/30 – Persistent Themes in Japanese Religion

Answer: F

Explanation: Kami are very present in the living world in Japanese religion. Kami can literally represent anything from ancestor spirits, to objects like mountains, and even qualities like growth and production.

Justification: Kami can often be hard to understand for people who believe in monotheistic religions. It's hard to understand that something that is considered a "god" can be anything when God is normally associated with a single omnipotent being. For those people, God is a very specific being where as Kami can embody basically anything. Understanding kami will greatly help in understanding Japanese religion because they play a vital role in Shinto faith.

What objects do the Japanese children buy in order to get rid of the demons?

a) coins

b) pebbles

c) beans

d) bracelets

8/30 – Persistent Themes in Japanese Religion

Answer: c) beans

Explanation: At a young age Japanese children around preschool age buy beans and take them to a Shinto Shrine or Buddhist temple. Then there is an act put on by elders where the “demons” come out and scare the kids. The children then say “ out with the demons and in with good luck.”

Justification: This ritual acts as a sort of purification for the children in the sense that they have now released the demons and have now let the gods join them in peace. It is an important part of Japanese religion as this act is the start to their religion lives. This ceremony is called setsubun and is taken place on February 3rd of each year.

8/30 – Persistent Themes in Japanese Religion

Answer: True

Explanation: Both kami and Buddha are levels that individuals are capable of reaching. This not only pertains to after death but there have been examples of truly divine individuals who were named living kami.

Justification: It is important to understand that unlike Catholicism’s heaven and hell, Japanese religions have levels that can be achieved based on one’s life. Although you may go to Heaven, it is unrealistic to imagine you could achieve the level of God. However, in Japanese religions, it is possible to be granted the title of kami or Buddha.

9/1 - Intro to Shinto

Core Objective: The rite of passage requires that they visit the shrine on special occasions in a person's life.

Description: The process begins with the Hatsumiya which is when the parents take their new born child to the shrine and becomes a member of the community. Then boys ages 5 yr old and girls 3-7 yr old go to the Shichi-Go-San festival for health and divine blessings. Then at the age of 20 they go through the Coming-of-Age-Festival.Lastly, a marriage ceremony even though it was originally a rite of passage.

Justification: Visiting the shrine during the rite of passage plays a significant role in Japan because it shows us how the Shinto are serious about the rite of passage starting from birth all the way to adulthood. For parents to make their children to become part of the Shinto community is what makes the experience spiritual and beautiful. However, the marriage ceremony (which was originally a passage of rite) has become less important in Shinto because of other religions that has influenced Japan like Christianity and Buddhism.

9/1 - Intro to Shinto

Core Objective: The Shinto religion has many subcategories within itself that allows for various levels of worship for all walks of life in Japanese society. Description: The four types of Shinto worship allow for many different belief systems within the same religion. Koshitsu Shinto provides the Emperor’s level of Shinto worship by performing rites for Japan as a whole. Shuha Shinto provides a slight alternative to the Shinto religion by leaning slightly towards one central deity as opposed to many. Minzoku Shinto gives the common people a way of practicing Shinto without systemization. Lastly, Jinja Shinto allows communities as a whole to practice religious beliefs together.

Justification: Having different versions of the same religion is a common occurrence in the world, and Shinto is no different. While the basic foundations of the Shinto religion remain the same for most of the Shinto types, there are subtle differences that divide each sect, adding extra meaning to the Shinto religion as a whole. The four types of Shinto reflect the different beliefs and worship practices that tend to arise from any given religion over time. The reading is important for this course because it shows the variation within Japan’s most common religion.

9/1 - Intro to Shinto

Core Objective: Shinto traditions and customs have evolved over time to become an integral part of Japanese culture, even to those who do not consider themselves religious.

Description: Change to reflect more of the objective Shinto can be divided into four distinct forms, Koshitsu Shinto (state Shinto), Jinja Shinto (shrine Shinto), Shuha Shinto (sectarian Shinto), and Minzoku Shinto (folk Shinto), each with their own distinct customs and traditions. For example, the customs in Jinja Shinto are specific to a particular shrine. This means that what rituals that are performed at a shrine can vary from place to place. Minzoku Shinto (or folk Shinto) is the type of Shinto that focuses heavily on rituals and festivals. For example, there are yearly festivals, such as the New Year’s and Obon festival, which attract millions of people regardless of their religious background. There are also milestone ceremonies, such as a birth of child, coming-of-age, and marriage ceremonies, that almost all Japanese citizens participate in at some point in their life.

Justification: These various forms of Shinto each have their own distinct traditions and customs that they incorporate into modern Japanese society. For example, the New Years festival calls for followers to visit a shrine within the first three days of the year, and millions of Japanese participate in this festival, even those who do not consider themselves religious. Also, many Japanese youths take place in the Shinto coming-of-age festival, even those who are not religious of members of a different faith. These examples are important because they show that these Shinto traditions have become ingrained in Japanese culture and that they are not necessarily a Shinto tradition, but rather they are a Japanese tradition. People partake in these traditions not because they view them as religious, but rather they see them as more culturally based.

9/1 - Intro to Shinto

Core Objective: Japanese culture of being community-oriented (where the group comes before the individual) is reflected in Shinto and their religious practices.

Description: Japan as a nation is polytheistic in nature: both in culture and religion. Their culture puts great importance on the group rather than on the individual and this concept permeates even into their religious practices. From the beginning of their life they are brought to an Ubusuna shrine where they are recognized by their deity as a new member of the community. From there, there are several other rites of passage that they go through in order to be part of the community. Even during a marriage festival the newly-weds are presented to the community: it is evident that community is a large part of both religious and cultural practices in Japan. This is because Shinto is a polytheistic as therefore their value system is organized such that there is no one absolute truth: when two individuals disagree, each have their own truth. Thus, it is of Japanese culture to live in harmony with the community.

Justification: This concept is essential in understanding not only the Japanese, but also their value system that accepts multiple religious without conflict. It also directly ties to the idea of Kami: Kami embodies the idea that harmony exists in the community, and does not distinguish greatly between the gods, humans, and nature.

9/1 - Intro to Shinto

Definition: Is an earlier Shinto shrine that is located outside on a piece of separated land that contains a tree for a kami to reside in.

Justification: Himorogi were Shinto shrines that held all of the Shinto rites and kami. These earlier forms of shrines show how much Buddhism has influenced Shinto religion to move the rites and kami into a jinja, an actual shrine.

9/1 - Intro to Shinto

Definition: A shrine where only the spirit of Kami that resides in an object in nature.

Justification: The Japanese term Jinja is often translated into shrine. There is a difference between what shrine means in English and Japanese. The difference is in English, the term refers to a building that either has some ashes or personal belongings or an image of the dead of some Kami enshrined. But in Japanese, it is only the spirit of Kami that is enshrined usually within nature.

9/1 - Intro to Shinto

Definition: A ritual of purification done by the priest. The priest does this by sprinkling salt or salt water over a person, before he or she enters the shrine. A modern example is seen when Sumo wrestlers sprinkle salt around the fighting area to purify it.

Justification: Shubatsu is a way Harae, the general term for the rituals of purifications, is practiced. Harae is originated from the creation myth where Izanagi-no Mikoto bathed in the river (Misogi) after returning from "the Land of the Dead". The term is relevant since it allows us to see how important Japanese people think the rituals of purification and the creation myth are to them.

9/1 - Intro to Shinto

Definition: Minzoku Shinto, or Folk Shinto, is one of the five forms of Shinto and is composed of rituals and practices with no formal structures. These rituals are popular amongst the common folks in Japan and are marked by the Yearly Round of Observances and the Rites of Passages.

Justification: Minzoku Shinto is analogous to Shrine Shinto in terms of beliefs in deities, but Folk Shinto does not require a priest to perform its rituals. Instead, a boy in the community—or, the “Toya”—is elected for a year to lead these rituals. Thus, Shinto is not limited only to the imperial household; the rural societies of Japan also have the opportunity to worship and practice their faiths. The disparity in statuses between the elite and the rural populations may have subjected the "original" Shinto to variations, allowing it to evolve into multiple forms over time. It is debatable whether the royal family adopted Shinto from the countryside practices, or vice versa.

9/1 - Intro to Shinto

Definition: Is one of the four Shinto rights, where a yearly event in which Japanese Shinto citizens pray to enshrined idol for a flourishing harvest.

Justification: This key term is relevant for class discussion because it is one of the many cherished festivals in Japanese culture. Also, annual ritualistic practices are known to be morally very important. Even though Taisai is part of Folk Shinto (Minzoku Shinto), which is one of the older sects, it is still practiced and respected by many today.

9/1 - Intro to Shinto

Definition: One of the two categories of sins, this less severe category is characterized by all the human deeds and natural hazards which endanger continuity of a community. Sins in this category include but are not limited to injury, murder, incest, poising & cursing.

Justification: Shinto is a religion focused on purification, however there are two categories for sins which, based on the category of the sin committed, a person cannot be purified of. Shinto has a set of sins, like Christianity’s 10 Commandments, called the Grave Eight Sins that are followed and regulated/punished by the Ritsu. The Grave Eight Sins serve as a bridge connecting similar ideas of multiple faiths.

9/1 - Intro to Shinto

Definition: In the religion of Shinto, it is a form of music and dance style that has been in tradition for over a thousand years; its purpose is to portray an ancient myth that as the story goes, brought out a sun goddess from her cave, it is performed at religious ceremonies.

Justification: Kagura is a form of the many traditions in the Shinto religion of Japan. The music and dance of Kagura is meant to invite good spirits and ask for their help, and also to entertain their gods at Japanese ceremonial events and religious gatherings. There are many of these types of celebrations and religious practices that have not died out and are still in their culture today.

Between 1868 and 1949 the Meiji government created State Shinto. Which of the following was NOT one of the features State Shinto failed to accomplish?

A. Cabinet level office of doctrine

B. Home Alter (Kamidana) requirement

C. Shrine Bureau

D. The merging of worship and government

9/1 - Intro to Shinto

Answer: C

Explanation: The Meiji government felt that the formation of a state religion would create unity as well as cultural identity. The government created a hierarchy of the shrines as well as reformed Priest selection from a hereditary system to a political one. A Shrine Bureau was implemented to enforce State Shinto but in the end they failed to truly merge religion and government.

Justification: When studying Japanese society and religion it is important to understand the historical roots of how modern practices came to be. Today Japan is a pluralistic and ecumenical society, but that didn’t truly occur until after the war. The Meiji government tried to make Shinto the state religion but instead Shinto became an independent religion and remains that way today.

9/1 - Intro to Shinto

Answer: True

Explanation: Japanese Shrines are areas that the people of the country usually visit to pray to that particular kami for something. Because of this spiritual connection to the kami they feel as if they’ll be watched over by them.

Justification: Because this course is about studying Japanese religion, we must explore their customs. One of these is going to the Shinto Shrines to pray for specific reasons. We need to study all of the reasons they pray at these Shrines to be able to fully understand the religion.

9/1 - Intro to Shinto

Answer: False. They were inseparable until the the 40th Emperor Temmu segregated Minzoku shinto from Shrine Shinto.

Justification: After new systems were set into place relating to Japan's rituals and festivals, it made a more clear seperation between Shinto and Buddhism. This is important because it shows the time when the state religion in Japan was switched from Buddhism to Shinto.

In Minzoku Shinto a young boy is often nominated to perform rituals in worship of a local deity, his title is;

A. Minzoku

B. Toya

C. Temmu

D. Shuha

9/1 - Intro to Shinto

Answer: B. Toya

Explanation: In Minzoku, or “folk” Shinto, festivals are commonly performed by everyday people and not lead by an ordained priest. As such the Toya performs these rituals for the community, as a layman. This practice was especially common in agricultural communities.

Justification: Minzoku Shinto is one of the quintessential forms of the Shinto faith, as it was unregulated or unsystemized by the 40th Emperor Temmu at the time. It was separated from Shrine Shinto. Minzoku Shinto is intertwined with and meshes with practices from Buddhism, Confucianism, and Taoism. It is still practiced as one of the traditional forms of the Shinto faith.

Which of these is not one of the four categories of the Shinto religion?

A) Shuha

B) Minzoku

C) Koshitsu

D) Matsuri

9/1 - Intro to Shinto

Answer: D

Explanation: While Matsuri plays a major role in Shinto it is not a specific catagory, nor specified to a single catagory, of Shinto. Matsuri are simply the festivals and holidays celebrated in Japan. Shuha, Minzoku, and Koshitsu are the sectarian, folk, and imperial household categories of Shinto respectively. There is also the Jinja, or shrine, category of Shinto that was not on the list.

Justification: Being able to identify the categories of Shinto is important since they are each a unique type of Shinto and while similar in some aspects they can vary on details and specific traditions. It is also important to be able to distinguish between these categories and other terms commonly used when discussing Japan and Japanese religion, such as matsuri which are the festivals and holidays associated with Shinto.

What is the official Shinto Doctrine as it is defined by the Jinja Honcho (Association of Shinto Shrines)?

A. Family, Service and Peace

B. Harmony, Peace and Balance

C. Gratitude, Service and Harmony

D. Family, Gratitude and Harmony

9/1 - Intro to Shinto

Answer: C.

Explanation: After World War II the Allied Powers issued the Shinto Directive to separate Shinto from the State, which led to the creation of the Jinja Honcho and the attempt to unify and oversee about 80,000 Shinto shrines in Japan. "Gratitude, Service and Harmony" were the best terms decided by the members involved in coming to a central doctrine as it encompasses all of the main beliefs in the general Shinto religion of appreciating your surroundings. The other terms like Family, Peace and Balance are too exacting. This is especially true for Peace and Balance as they are much more prevalent in sects like Zen Shinto.

Justification: Understanding that this doctrine is fairly equitable across all organized groups of Shintoism demonstrates that religion in Japanese culture is very fluid and composed of many different beliefs that cannot easily be summated into one all encompassing theology. This is an important concept to understand when studying Japanese religion.

9/1 - Intro to Shinto

Answer: True

Explanation: The State Shinto was started out in 1868-1945, when the state conducted a secluded institutions as a place for rites and festivals, which was a combintion of shrine and imperial house Shinto.

Justification: Understanding State Shinto would justify how the government and religion merged into one which the Japanese calls "saisei itchi" which only 20 out of 124 emperors have shrines. State Shinto was founded on the ancient precedent of saisei itchi in 1868.

Why did State Shinto develop?

A. Because Japan received a message from a kami to develop it further

B. Because the government wanted to ensure the prevalence of Shintoism over all other religions in Japan

C. Because a major profit preached about Shintoism, inspiring State Shintoism

D. Because the Japanese people demanded a doctrine and more specific set of “rules” from the government

9/1 - Intro to Shinto

ANSWER: B

EXPLANATION: Beginning in the 1870’s, the Japanese government started to establish legal rules that promoted a more government-centered Shinto religion. The ideas of church and state became mingled, making Shintoism clearly the official religion of Japan, although freedom of religion was still allowed. In order to put themselves in more of a position of power, the government mingled church and state. For example, all of the Shinto Shrines were declared as government property, and hence all the Shinto priests became government employees. The religion became more of a way for the government to show their power than a religion. However, after the Japanese surrendered during World War II, the Allied Powers forced the separation of church and state in Japan, reverting Shintoism back to the way it was before State Shinto.

JUSTIFICATION: It is important to understand the concept behind Sate Shinto, because it played a significant role in the history of Shinto religion. It is the major reason behind the existence of Sectarian Shinto; this was established when the Shinto Shrines became government property and were isolated from other religious institutions for use by the government.

When they decided to have an Official Shinto Doctrine after the war, which is NOT one of the three things they agreed on?

A) Gratitude

B) Respect

C) Service

D) Harmony

9/1 - Intro to Shinto

Answer: B

Explanation: After the war with American, the Japanese decided that Shinto needed a doctrine because they had no concrete syllabus, like Christianity, and many other religions did. They wanted to change Shinto to make it like the others.

Justification: This is significant to the course because understanding the different forms of Shinto and how it changed from pre-war to post-war is very important. They changed a lot of things and tried to make Shinto more concrete by attempting to make a doctrine. Shinto is relevant because it shows how the different religious practices have changed and evolved from past to present day Japan.

The Shinto concept of ethics was formed according to what purpose?

A. For the purpose of reaching enlightenment

B. For the purpose attaining a closer relationship with God/the gods

C. For the purpose of the continuation and prosper of the community

D. For the purpose of appeasing nature

9/1 - Intro to Shinto

Answer: C

Explanation: Shintoism developed from an indigenous village religion into the set of formal practices observed today. The Shinto concept of ethics reflects its natural, community origins in that the morals of Shinto are no different from the social ethics taught by established society. The moral "commandments" of Shinto do not contradict secular laws, but in fact reinforce them. The rites of purification in Shinto are performed in order to pacify negative forces from both man and nature in order to strengthen positive forces on the community.

Justification: As Japan's oldest and only original, indigenous religion, understanding both the concept of ethics in Shinto and the purpose they serve, is essential to understanding religion in Japan as well as Japanese society. Analyzing a culture's set of moral beliefs provides key insight into their values as a society.

8/30 – Statistics and Motivations 

Core Objective: Surveys show that Japanese people think religion is relevant (i.e. deities exist), however most will not practice any form regularly.

Description: This survey shows that a small portion of the Japanese people, about 33%, is religious however they practice mostly during the holiday season, not regularly. Of these 33%, 80% visit temples and shrines and 75% pray to Kami during the New Year’s holiday; the equivalent of American’s foregoing church throughout the year but going to Christmas or Easter Mass.

Justification: It is important to realize that although the Japanese are religiously free most are choosing to forgo regular religious practices in the household, instead choosing to practice at specific times.

8/30 – Statistics and Motivations 

Core Objective: The demographics of Japanese religious attitudes in the 1980s demonstrate that the Japanese affiliate themselves primarily with two religions, but their beliefs do not reflect affirmed, routine practice.

Description: Compared to other countries, such as the United States, the number of affirmed religious belief in Japan is significantly lower (33%). Although a vast majority of the population will celebrate on major holidays—for instance, by visiting temples on New Years—participation and practice of religion do not occur on a regular basis.

Justification: 76% and 95% of people from Japan classify themselves as Buddhist and Shinto, respectively. However, only 30% of the population has religious affiliation while some of the European countries exhibit numbers that are three times greater. Thus, religion plays a much weaker role in the contemporary Japanese society than in other religiously free countries.

Core Objective: The statistics of modern Japanese shows multiple beliefs of religion are relatively low.

Description: According to the statistics, 33% are affirmed religious beliefs and about 65% are mushukyo, meaning no religious beliefs.

But 71% believe that religion is needed or just needs to exist because it is a good thing to have and the people don't have to necessarily believe in it or

follow it.

Justification: The reason why the beliefs are fairly low is because according to the statistics, the Japanese don't necessarily need to believe for example the actual

religious belief in Christmas but see it as an event that occurs in Japan which they buy or give Christmas cakes.  Even though Christmas is a Christianity religious day,

they don't necessarily follow the religious concept for it.

8/30 – Statistics and Motivations 

Definition: This is the Japanese word for spirit, often being translated into “god” or “deity,” and is worshiped by people of the Shinto religion. It can be in the form of living or nonliving entities.

Justification: According to Shinto, Kami are everywhere and should be worshiped. For that reason, they are a huge part of the religion. Many people mistakenly believe the term to mean “god” or “lord” which skews both its meaning as well as the understanding of the religion. For these reasons, it is important for us to understand Kami when studying Japanese religion and society.    

8/30 – Statistics and Motivations 

Definition: Small household alter inside a Buddhist householdi dedicated to the principal family deity, also containing ancestral family name tablets.

Justification: The term is significant because in understanding not only the religious practices of the Japanese Buddhist culture it also helps in viewing the family and cultural traditions.  It is relevant to the course because in a society of 76% of the population claiming to be Buddhist, this will greatly help in understanding 

8/30 Statistics and Motivations 

Definition: An item worn on clothing to help prevent misfortunes and bring good luck to those who wear it.

8/30 – Statistics and Motivations 

Definition: A small symbolic Shinto shrine that families would hang up in their households to carry out daily religious duties.

8/30 – Statistics and Motivations 

DEFINITION:  A set of actions undertaken to form a connection between modern Japan and its ancient past. Associated with harvest festivals, folklore, and their associated mythology. Translates to English as “The way of the Gods”.

8/30 – Statistics and Motivations 

Definition: First shrine visit of the New Year (in Japan). Wishes for the New Year are made (Kind of like New Year’s resolutions). It is a kind of cleansing for the New Year.

8/30 – Statistics and Motivations 

Definition: Normally translated to English as “non-religious.” While a major belief, or mind set in Japan, it is not a belief in any particular religion but still holds the belief in the existence of God or Kami or other things supernatural

Though most of the population of modern Japan state that they do not have affirmed religious beliefs, most Japanese people believe that:

       
A.Religion is very important to them

      B. Souls exist after death

        C. Kami exist

        D. Religion is needed and religious feeling is important

8/30 - Statistics and Motivations 

Answer:  D

Explanation: Even though a minority of the Japanese population is active in religious practices or groups, most Japanese people view religious and spiritual feeling as a positive.  And, while religious belief may be low, most of the Japanese still believe that it is good that religion exists.

Justification:  Knowing from the survey data that the Japanese are very secular, but still believe that religion is needed and religious feeling is good, helps those looking at the survey data to draw some conclusions on religion and culture in Japan.  The survey data’s explanations explain why Japanese loyalty to old spiritual traditions is prevalent while regular attendance of religious activities is not.

Which one of the following is NOT a uniqueness of Japanese religious relationship?

A. Temporary relationship

B. Surface relationship

C. Beneficial relationship

D. Parasitic relationship

Answer: D

Explanation: Japanese religion represents a unique religious relationship in Japanese society. For the temporary relationship, Japanese people just devote their full and sincere worship and time during the certain ceremony or religious practice. For the surface relationship, some Japanese people seem to believe in religion and do the service during the ceremony, but they might not sincerely or internally devote to the religion. For the beneficial relationship, some Japanese people use religion as a practice of commerce activity for the monetary purposes. All of these three choices are unique religious relationships and they can support the possible reason of why Japanese religion is dying out. The parasitic relationship is wrong because Japanese religion does not harm or hurt Japanese people who believe in the certain religion. Also, if it was parasitic relationship, people of Japan would not perform the religious activities at all which is not the case according to the statistic on modern Japanese religion.

Justification: The statistic on modern Japanese religion showed that there is a possible inconsistency in Japan's religion survey. Despite Japanese people think that the religion plays an important role in the society, there is a low level of belief and affiliation. This suggests that Japanese society has uniqueness of religious relationships such as temporary, surface, beneficial, and liberated relationships. Thus, understanding the uniqueness of Japanese religious relationships is critical to analyze why Japanese people have a low level of belief and affiliation.

True/False: Institutionalized, exclusive religion is viewed with some skepticism or wariness in modern Japan.

8/30 – Statistics and Motivations 

Answer: True

Explanation: Japanese people who practice some sort of religion tend to do so in a more informal, non-exclusive basis than Western European Christians. Somebody coming up to a Japanese person and saying that their religion is the one true way, and that all other ways are invalid or evil will be met with skepticism.

Justification: Understanding the Japanese view toward institutionalized, exclusive religion can help us interpret data that shows large percentages of Japanese saying they do not practice religion. If the question is asked in a way that implies institutionalized religion, Japanese people are more likely to say no.

Which of these statements is more true, as of 1981?

a)      More than half of the people interviewed believe that Shinto deities exist.

b)      More than half of the people interviewed believe that Buddhas exist.

c)       More than half of the people interviewed believe in luck.

d)      More than half of the people interviewed believe religion is very important.

8/30 – Statistics and Motivations 

Answer: c) More than half of the people interviewed believe in luck.

Explanation: This is the only true answer provided, according to the data in Reading #1, “Statistics on Modern Japanese Religion”

Justification: I think this is an important part of Japanese culture; that they aren’t very religious and don’t really believe in religion the way that Americans are used to, but somehow most Japanese people believe in luck. Which is why you can buy amulets almost  anywhere in Japan, but it is harder to find a cross or an ojyuzu.

8/30 – Statistics and Motivations 

Answer- False

Explanation- With only 33% of the population maintaining an “affirmed” religious status (in contrast with the 93% of the American population), the country of Japan does not identify itself as religious. This does not mean that the Japanese are not religious. A 60% majority of the population believe in the importance of having  Butsudan and/or Kamidana structures in their home. 

Justification- Out of the 121 million people in Japan, a majority (95%) will claim at least some adherence to Shinto. However,  adherence to religions is not popular in Japan. A majority (70%) of the population believes in the importance of religious feelings, but do not take their religious pursuits any further. Religion is on the decline in Japan. There are several reasons to explain this decline: a lack of devotion amongst followers, low public approval of popular religions, and the traditions which were previously important have lost their luster on newer generations. 

6 SEP Visiting a Shinto Shrine

Main objective:  Shinto Shrine visits are not primarily spiritual but involve sightseeing and then may include casual spiritual interaction.

Description: Most visits to Shinto shrines consist mainly of simply ambling through the shrine and enjoying the scenery.  Another group of people participate in a casual for of worship by purchasing a fortune or amulet but do not show a full spiritual acknowledgement in the deities at the shrine.  Lastly are those who actually outwardly show their faith during a visit at a shrine however the simple outward gestures do not necessarily imply what kind of religious beliefs the observer actually holds.

Justification: This is relevant to the course because it shows that religious beliefs of Japanese are not shown through a religious visit or participation as would be common other places.  Just because a person visits a shrine it doesn’t imply a belief or even actual participation in a certain belief.

Does the behavior of going to a shrine for no apparent religious reason(s) foreshadow a decline in participation? Why or why not?

6 SEP Visiting a Shinto Shrine

Core Objective: Surveys conducted at shrines reveal a large percentage of visitors who attend for unreligious reasons.

Description: The main reason that they attend shrines is for no special reason. This indicates that they simply go because its part of their daily life (or however often they go). They don’t think twice about it, they just go because it’s traditional and perhaps they went every day during their childhood. Another main reason for attending the Japanese shrines is because of the natural environment in which the shrine is built. Usually shrines are built on or near stunning areas of land which helps attract visitors. This is also a contributing factor in another reason for attending a shrine, which is for the social environment it provides in the sense that an individual can escape from outside troubles and not have to worry about being disturbed by others.

Justification: The survey data is essential in understanding the behavior of Japanese individuals and specifically why they go to shrines. It gives us an understanding as to how the shrines are viewed by the visitors and what the shrines offer to them. Of course this is only one survey of around a hundred people and may not be true when applied to different types of shrines and shrines in other areas.

Does a Shinto shrine’s natural environment increase or decrease the religious usage of the shrine? Defend your position.

6 SEP Visiting a Shinto Shrine

Core Objective: A Shinto shrine’s natural environment plays a significant role in its use as a religious and secular place of visitation.

Description: In the reading, statistics found that 35% of interviewees made a reference toward the shrine’s history, culture, or traditions as the reason for their visit, acknowledging the public awareness of Japanese heritage. The survey also found that over 50% of the respondents found the shrine’s natural environment to be significant to their visit. While a majority of visitors are coming for the sake of the natural environment, a large percentage of visitors come to appreciate the religious heritage of the shrines.

Justification: This course looks at the interesting statistics that show dwindling concern or attention toward religious organization in Japan and yet an extremely high rate of visitation of Shinto shrines and religious practices. This article attempts to show why there can still be high visitation rates of Shinto shrines with lower than average rates of Shinto religious affiliation.

Modern day shrines focus more on the monetary income of visitors instead of the religiousness of the shrines. Give an example of how this is true.

6 SEP Visiting a Shinto Shrine

Core Objective: Visiting religious shrines have certain expectations from priests that are unknown to the majority of visitors.

Description: In modern-day shrine life in Japan most people come to see the beauty of buildings and the different architecture of how everything is placed. About 80% of people who visit shrines are there because they have only “heard” of the beauty. The other 20% actually know about the religious figures that are there to visit and honor. The indoor and outdoor of shrines are very important in luring visitors to come in and take a look. Also the signs placed around the grounds make a big difference on how the spiritual grounds are viewed.  

Justification: Most shrines in Japan, in modern days, focus more on how people view the outside grounds to others. They have so much going on in selling goods and trying to catch the people attention that the religious values are put after making money. This is the reason why most people who come to visit the shrines are not educated and are unknown to the spirits they have come to visit. Even though just by passing through the sacred area gives a sense of worship, most people have no clue about the Gods and religiousness of where they are.

Does a high level of shrine visitation indicate that the Japanese are a religious people? What other reasons could people have for visiting religious sites, such as the Kamigumo shrine?

Visiting a Shinto Shrine

Core Objective: Visiting a Shinto Shrine isn't about the ability to take part in a religious experience for the average modern Japanese visitor.

Description: Japanese people more often than not come to shrines because they feel some sort of cultural attachment, not a religious one. Many people visit shrines for no reason in particular and 86% of visitors don't know the name of the deity related to the shrine they are at (despite the name being prominently displayed in many locations). Additionally, the aspects of the shrines that leave the greatest impact on people tend to be the natural environment surrounding the shrine as opposed to any significant religious events or deities that the shrine might be associated with!

Justification: It's important to understand the reasons behind modern Japanese shrine visitations to properly evaluate the status of religion in Japan. At face value a high rate of shrine visitation seems to indicate that Japanese do have a greater connection to religion than they actually do. After further investigation it becomes clear that the visitors really have little to no interest in the religious importance of the shrines they visit and instead have a myriad of other reasons to visit important religious sites aside from potential religious motivations.

Kashiwade

Visiting a Shinto Shrine

Definition:  The hand-clapping gestures performed at shrines.  After placing an offering (usually 100yen) in the offering box, one usually is expected bow twice then clap twice, followed by a final bow.  This is not strictly enforced and people may perform different levels of bowing or perform the action several times, depending on the wish they want the deity to give them.  Kashiwade is performed as gratitude to the local deity.

Justification:  Kashiwade is an important cultural action performed by Japanese people at shrines.  Our reading mentions that it is expected that everyone perform this action.  

 Juyosho

Definition: A Juyosho, meaning “Place of Bestowing Blessings” is the place at which amulets, talismans, and souvenirs are sold.

Justification: Understanding Shinto means understanding the key places in a Shinto shrine, and the Juyosho is a frequently visited place. The modern Shinto shrine is also a good example of the blending of the modern capitalistic underpinnings of Shinto practice and the traditional services provided by the shrine. Through this blending, the place where amulets were given to people has become a shop and more surprisingly even a souvenir shop where things like postcards can be bought.

Guji

Visiting a Shinto Shrine

Definition: The chief priest of a Shinto shrine

Justification: The chief priest is the head priest of the Shinto priests in their site. According to Nelson, the chief priest listens to the complaints of his visitors about what is wrong with their Shinto shrine site. For example, if a visitor complains that a word or phrase on a sign is getting too old to read; the chief priest advertises to take donations. Eventually, the Shinto shrine gets new signs that have the exact word or phrase from the old signs.

Coffer

Visiting a Shinto Shrine

Definition: A treasure chest or storage box used especially for storing valuable items.  The top of the box is secured with lateral slats that allow small objects (such as coins) to enter, but not large enough for individuals to pull items out.

Justification: A coffer is significant to Japanese Shinto shrines. Visitors throw coins into the coffer as an offering to the shrine. Like cleansing the mouth and hands with water before entering, offering coins is also sign of respect and appreciation for the shrine and the ancient practices.

Omikuji vending machines are present at some Shinto shrines, what is their intended purpose?

                A. a box in which to put prayers 

                B. a fortune dispensing machine  

                C. a place to rent movies about Shinto 

                D. a dwelling for small kami

Visiting a Shinto Shrine

Answer: B

Explanation: Omikuji vending machines are usually found near offering boxes at Shinto shrines. These machines randomly dispense fortunes for a small fee. If the fortune is positive the recipient takes it with him. However, if the fortune is negative, the recipient ties it to a stand at the shrine so that the divine can purify the fortune. Negative fortunes are not to leave the shrine. 

Justification: Luck and fortune are reoccurring themes in Shinto. Omikuji vending machines are an example of the modernization of Shinto. The Omikuji ritual was once preformed with a container full of sticks that was shaken to expose a single numbered stick, that number would correlate to fortune hanging on a stand. Now all one must do is put money into an ATM looking machine and receive a fortune. 

There’s no particular reason why people visit the Kamigamo Shrine . True or false?

Visiting a Shinto Shrine

Answer: True.

Explanation: There is no one particular reason why people visit the Kamigamo Shrine, some are worshipers, and some are tourists. Others just go there because of some advertising from the media.

Justification:  It is important to know that in Japan they are not strict about who enters the Kamingamo Shrine and it is also important to know that someone who visits isn’t always a worshiper. Many people visit it for some reason from the media.

(True/False) Sumo wrestling is unique and rare to Japanese culture that in order for this tradition to be preserved the media is often banned from broadcasting or attending these events.

Visiting a Shinto Shrine

Answer: False

Explanation: Because sumo wrestling is such a unique aspect of Japanese culture, the media is often invited to broadcast these wrestling events. Many individuals in Japanese society rely heavily on electronic media for their news, and this is a good way to keep the traditions and customs of sumo wrestling relevant.

Justification: This question highlights the division between traditional Japanese culture and modern day Japan. Because Japan has become such a technologically advanced society, the old traditions such as sumo wrestling must compete with the new and more popular attractions (movies, internet, tv, etc.). Therefore, sumo wrestling uses contemporary media to reach a newer generation of Japanese citizens in hopes of keeping this unique tradition alive.  Overall, this question highlights how the older traditions of Japan have had to adapt to modern society.

True or False: Ritual such as salt scattering near sumo ring or washing mouth and hand at tsukubai before entering the Shinto temple represents purification aspects of Shinto religion.

Visiting a Shinto Shrine

Answer: True

Explanation: Purification or Harai is a major part of principle belief of Shintoism and such rituals that emphasize cleanliness that can be seen in everyday life of Japanese people, such as scattering salt near sumo ring by sumo wrestlers and washing hand and mouth at tsukubai. It is believed that purification is to honor Kami who emphasizes cleanliness and purify both body and mind of human from impurity.  

Justification: Understanding principles of Shintoism is essential part of this course as Shintoism represents the basic value of Japanese's daily lives. Studying principles of Shintoism, which is one of the earliest Japanese religions, can make us better understand Japanese society and how and why Japanese people act such way religiously and in daily life as well. Purification especially is very important to Japanese and is embedded in their lifestyle. 

True or False: Shinto priests distinguish between visitors of Shinto shrines according to their reason for their visit.

Visiting a Shinto Shrine

Answer: False

Explanation: Shinto monks treat all visitors as worshipers to their shrines.

Justification: Japanese culture and etiquette in the Shinto shrines demonstrates the openness and accepting nature of the religion and the culture itself. Everyone is welcome regardless of their intentions of visiting the shrine.

In what characteristic ways is Inari worship different from other shinto practices?

Inari

Core Objective: Inari worship has shown a high degree of diversification and personalization of kami and its function is more related to personal religious concerns or practices than to more social issues.

Description: Inari worship arose during the late Edo period and people worship and personalize kami when they feel such an intimate connection which can bring the blessings to their lives. The identities of the respective kami vary from person to person and from shrine to shrine. Worshipers don't simply worship "Inari," but a separate form of Inari with its own name. Inari worship is highly personalized and syncretic forms or religious expression that fit their particular needs. Each unique Inari implies the multiplicity of meanings. For example, certain Inari have meanings or functions for healing the toothache or coughs.

Justification: Inari worship is a significant portion of religious practice in Japanese society and its function presents the individualism with diversification and personalization of kami. Each Inari is different to each believer which is shaped by what each person brings of his own character and understanding of the world. So, in a modern/secular Japanese society, the meaning of worshiping its own personalized kami either at shrine, home or businesses is somewhat irony when looking at the lessening of religious affiliation and beliefs of Japanese people in today's society. However, the activity of Inari worship contributes to more diverse religious activity in Japan since each individual has unique personal understanding and needs for one's own kami.

Explain how Inari worship is, to an extent, “personalized” to the worshippers. Include examples.

Inari

CoreObjective:Inari worship, while having general threads of commonality throughout Japan, varies widely between regions and individual temples.

Description: Over time, Inari, Shinto kami of fertility, foxes, rice, agriculture, and industry, has split into several parallel deities. Rather than simply worship Inari, temples praise him/her/it as a collection of three or five gods. Also, the regional definition and naming of these three or five gods varies and are practically innumerable. For example, at Tamatsukuri Inari in Osaka, the “Inaris of Five Happinesses” are worshipped, while at Takegoma Inari, three different ones are worshipped (despite one being the same between the two temples). These kami are known as Inari, since they are considered part of his being, but are not simply copies of him. They are reiterations of Inari through the process of kanjō, or reinshrinement. The fox spirits that symbolize Inari represent this kind of individuality, the individuality that separates a worshipper from a group. It’s a so-called “selfish individuality”.

Justification: Through several processes and rituals, iterations of Inari can basically become a personal kami, with a person choosing what they arbitrate or watch over. In this sense, while worship and religious participation for the sake of religion has waned in recent years, Inari could be used to cater this type of worship to particular demographics. This also shows how Inari Shinto isn’t really a religion, but more of a simple cultural happening or entity. As society shifts, so do the roles of the Inaris in modern practice. For instance, “The function protecting silkworms and mulberries, although still cited by certain shrines as one of Inari’s specialties, has almost totally dropped out, whereas the promotion of business prosperity continues to increase in importance.” Unlike other religions, such as Christianity, which aim to unite a group of worshippers under the umbrella of one set of rules, worship rites, and god(s), Inari worship does the opposite, catering its spirituality to whatever each worshipper desires or would like from worship, showing how much say lay folk have in shaping their religion in Japan, specifically Inari Shinto.

How can Inari worship vary within the Shinto faith?

Inari

Core Objective: Although Japanese Inari worship is based on related concepts and is sometimes organized in a similar manner, the kami worshiped as Inari vary in number, name and type based on criteria ranging from region to personal preference.

Description: Even though Japanese Inari worship is a part of the Shinto faith, the way in which Inari are worshiped, the kami which are worshiped as Inari and the methods and rituals used to worship can vary greatly. Many times, the personalization is due to a certain person’s profession (worshipping an Inari representing success) or can be regionalized (based upon the natural resources or prime export of a certain region, for example). Other times, the types of Inari will be based on the hardships faced in one’s life. In this case, one would worship Inari which would bring them relief from their specific struggles and good luck for the future.

Justification: Highlighting the various forms of Inari is a significant topic because understanding the evolution of Inari, its many deities, meanings and roots will help one gain a firmer grasp on the complicated and intricate structure of the Shinto religion. The many forms of Inari and different methods of worship are key components in understanding the diversity within the Shinto faith.  

Inari is very diverse in its practice however there are generally three centers of worship. Does this mean that Inari is a modern development or that it has some significant history.

Inari

Core Objective: Inari is very diverse in it’s practice however there are three main centers of Inari Worship.

Description: The article talks a lot about the diversification and personalization of Inari worship. However, it says that most scholars agree that there are three centers of worship that are based on original shrines found on the Inari Mountain.

Justification: This acknowledgement of three main centers is important because it shows that Inari worship all have a distinct history they share.

Why is the fox as a symbol of individuality important? Or why not? How does the fox’s relationship with Inari affect how the Japanese view them symbolically?

Inari

Core Objective: In modern Japan, the fox represents all of the qualities of individualism and the balance between conformity and uniqueness, especially in correlation with Inari as a personalized deity.

Description: Fox possession and the image of the fox are usually related with acts of eccentricity or breaking social norms, and foxes are a symbol of Inari.  Fox possessions are said to often take place during or after a visit to an Inari shrine and the possessed person is frequently taken to Inari shrines to be cured.  Because Inari is a highly individualized deity that has been split over time to represent something different and have different names for each person, the solitary fox, as Inari’s messenger, has become associated with individuality much like Inari.

Justification: Because modern Japan highly values cooperation and conformity of groups in order to form a harmonious society, blatant acts of individualism can be frowned upon. But, the Japanese people are highly diverse in their customs, styles, hobbies and eccentricities, so individualism is also supported and necessary.  Foxes, being representative of non-conformity and idiosyncrasy, can embody selfish individual acts, but individuality is important in order for people to lead fulfilling lives.  So, a balance between them must be found.  Like in the artists’ depictions of foxes dressed in Japanese clothing, the people of Japan are all individuals, but they work together in a cooperative society.  In relation to Inari, who has countless personalized manifestations but forms one kami, the fox is a fitting symbol of appropriate individualization within a set of societal rules.

People can tell Inari things that cannot be said to anyone else. Explain why Inari can so easily lend its ear to humans and hypothesize about the role of and the need for such a character in Japanese society.

Inari

Core Objective: People can be very close to Inari and tell them things that they cannot tell anyone else because Inari is a deity very close to humans.

Description: Smyers shows, in her Intimacy and Retribution section of the article “My Own Inari” how the Japanese people think of Inari. She quotes a woman who fervently worships at an Inari shrine as saying “in front of Inari I feel I can speak frankly; I feel very close and can discuss anything.” Then Smyers quotes a priest from the same temple who said, “Inari are the deities closest to human beings…”. These two quotes, used so closely to each other, show how Japanese people think of Inari; and in doing that Smyers shows why praying to Inari is so popular.

Justification: When you look at Inari and how Japanese people think about Inari it is very easy to see why Inari is so popular. This is because in Japan every person, family, and group has to save face and always try to fit in and fulfill life as they should. That must be very hard and I’m sure they have a lot of things they can’t tell anyone, which is where Inari can come in. Anyone can tell Inari anything and there are no repercussions. Inari will listen and maybe even help, while no person has to lose face because of what is said to Inari.  

Why are Inari most often represented by foxes?

Inari

Core Objective:

 With Inari worship containing more personalization than any other form of religious devotion in Japan, the fox, as a cultural metaphor of individuality itself, is the symbol most often equated with Inari. 

Description: With the exception of ancestor worship, individual personalization is more developed in Inari worship than in any other form of Japanese religious practice. Cultural associations to the fox in Japan involve experiences that are individual, not communal. Fox possession or being tricked by a fox can be used to explain a wide array of occasional outrageous behavior, not usually accepted by societal norms. Inari foxes are often distinguished by bright red bibs tied around their necks. The color red is traditionally associated with small children (the Japanese word for "baby" is 赤ちゃん - the first character means "red"), who are not yet members of society, and the elderly, who have fulfilled their obligations to society. Only these two age groups are permitted to act willfully and selfishly; making them, essentially, individuals who are outside of society and society's demands. Strangers (赤の他人 - literally, "red other people") are also exempt. In folklore, foxes have the power to be shape-shifters, which is representational of a common Japanese fantasy termed "The Desire for Metamorphosis" (変身願望). In modern day life, this  could mean anything from a salaryman wishing to leave his job to become a rockstar, living in a foreign country, or dressing differently. 

Justification: Foreigners generally consider Japan to be homogeneous, when actually, a great deal of diversity exists among the country's population. The fox Inari is a perfect example of such diversity, as they both represent individual expression among the Japanese people, and suggest it to the Japanese people as well.

Otsuka

Inari

Definition: Are rock altars placed around Inari Mountain; they are setup to make Inari more personalized.

Which develops a deep connection for the individual and group.

Justification: Otsuka is a important term; because it shows that Inari is adaptable enough to be personalized for the individual and the group.That shows Inari is not as rigid in some practices as many other religions. That modern Japanese people do not neccessarily have to conform toentirely and that their religious experience can be personal.

Nyoi Hoju

Inari

Definition: A symbol of Inari, known as the “wish-fulfilling jewel.” This jewel does not grant generic wishes but rather specific ones based on personal desires.

Justification: The existence of the Njoi Hoju reflects the peoples desire to have highly personalized yet syncretic forms of religious expression that cater to their personal interests. This idea is the basic idea behind Inari and why people are highly adamant about it.  Understanding what this symbol represents not only in its face-value meaning for being a jewel that grants wishwa, but also for its deeper symbolic representation of the close relationship and trust between the Japanese people and Inari is essential.

 Kanjo

Inari

Definition:  The reenshrinement of a kami, where the kami stays in his original place but part of his spirit is relocated in another shrine.

Justification: Kanjo is a significant term for this course because it helps us understand how it was originally a Buddhist practice to summon a Buddha with a pure heart all the way to now where it is also a Shinto practice to reenshrine a kami. Not only that but it's also important to know that even though that the kami's spirit is partial seperated it is still one within itself nonetheless.

kitsune tsuki

Inari

Definition: Being possessed by a fox.

Justification: The fox is a commonly seen figure in Japan. Despite the     relative uniformity of the fox statues each is different and unique, which symbolizes the individuality and uniqueness of the Japanese people. The Foxes wore red, which was also worn by children and the elderly. This showed a lack of responsibility to society. The idea of being possessed by a fox was used when people had unusual or socially unacceptable behaviors. Those behaviors were coming from the inner fox, who is selfish, cunning and mischievous.

Shintai (or Goshintai)

Inari

Definition: Physical objects that house spirits or kami and are worshiped at or near Shinto shrines. These objects can be anything from worldly possessions to things found in nature (such as mountains or streams).

Justification: This term highlights the fact that Shintoism has a distinct connection between the physical world (including nature), and the spiritual world. For example, many Shintai are various natural objects, such as waterfalls and mountains (including the famous Mount Fuji). Also, many shrines still maintain their natural surroundings, even in urban areas such as Tokyo. These shrines allow worshipers a place to experience the spirituality that nature can provide. This term helps reveal the role that nature plays in both modern day Shintoism and in modern day Japan.

What is the way(s) a person can acquire an Otsuka shinko?

A.      Set up a new otsuka

B.      Create your own and place it on Inari Mountain

C.      Take over an old otsuka

D.      Both A & B

E.       None of the Above

Inari

Answer: D

Explanation: Otsuka shinko are rock alters used to worship personalized Inari. Although it is possible, setting up a new otsuka is becoming harder and therefore more expensive, due to the limited space on Inari Mountain. Since there are so many of these personalized rock alters the more reasonable option to acquire an otsuka is to “utilize one of the existing otsuka” that isn’t being cared for.

Justification: The worshipping of Inari, and its personalization, is such a big part of Japanese culture because it is believed that Inari are the closest deity to humans. This belief is what allows the people to share things with the Inari that they wouldn’t necessarily share with anyone else. The otsuka shinko practice is an important part in the worship of Inari and is where most of the individualization and personalization of Inari comes from and can be seen.

As one of the most significant and popular metaphoric symbols in Inari which animal represents individualism and diversity in modern Japanese culture?  

A. Dog

B. Fox

C. Monkey

D. Horse

Inari

Answer: B

Explanation: The fox is a sacred symbol in Inari. It describes certain behaviors and characteristics of Japanese people in modern day Japan and represents both good and bad individual ideals. The fox is one of the most popular religious symbols in Japan and shapes Japanese society on an individual level.  

Justification: Understanding the symbol of the fox is essential to understand beliefs of Inari and behaviors of Japanese people who associated themselves with Inari. It also helps in the understanding a wide spread belief structure in modern day Japan.  

In the movie Dreams (Yume), the little boy is banished from entering his home because he witnesses a “fox’s wedding” in the woods. The fox in this movie best symbolizes:

(a)    The danger of temptation

(b)    A cunning creature  

(c)    A personalized Inari

(d)    The journey to individuality

Inari

Answer: (d)

Explanation: When the boy is shunned from home, he is no longer enveloped in his mother’s protection. Instead, he is given a sword and must personally seek forgiveness from the fox. By leaving home and pursuing this journey, the boy will acquire the independence and individuality that will allow him to transcend into adulthood.

Justification: Individuality and personalization are key concepts in Inari worship. The fox is seen as a solitary animal, and is therefore a symbol of individuality. Even today, outrageous behavior outside the norm of the group may be attributed to a person being possessed by a fox. Furthermore, worship experiences—such as recovering from an injury—occur to an individual, not to a group. This concept is important for understanding Inari because it accurately depicts the Japanese culture as a private society that is sustained on individuality. Consequently, it is clearly no surprise that each devotee may have his or her own Inari. The worship of Inari and the symbol of the fox thus represent a sense of self—a personal identity.

Inari

Answer: True

Explanation: Inari, the god of rice and food, which is portrayed as a fox figure, believes that there is no view of life to be absolutely true. This view is discouraging to people who believe that their view should be the same as others.  

Justification: This is relevant to modern Japan because individualism is becoming a more widely accepted and recognized. Inari is part and popularized by Japanese Folk Shinto, which is still practiced today. This is a kami that has existed for centuries and does not discriminate between genders.  

Inari Shinto symbolizes individuality and liminality with what?

A. Dog

B. Fox

C. Oni (Demon)

D. Horse

Inari

Answer: B

Explanation: In Japan, foxes are considered as individuals because a human cannot domesticate a fox.  The reason for that is because foxes do not want to be in a society, they are considered outsiders.  To the Japanese that is something special because this animal has a specific trait that the humans cannot control.  

Justification: Foxes which are called “Kitsune” in Japanese are seen as fearsome creatures not because they look frightening but they possess a power that the Japanese fear.  They can trick people by disguising themselves or do other sorts of acts and they also can do good things for the people for example bring good harvest.  The Japanese worship them because they cannot control the fox, meaning they cannot bring them into society.  They just let them be and try not to anger them or the people will get punished.

Explain, using examples, how reverence at Japanese shrines and temples has digressed throughout history.

Sacred Space – Sights and Sites

Core Objective: In today’s society, Japanese temples and shrines have become more of a tourist attraction, losing sight of the original significance of the religious site.

Description: Japanese temples and shrines have always been respected for the individual power each experienced. Each site has it’s own miracle or legend in which a supernatural event occurred. Historically, Japanese people have always visited these sacred places with such reverence. However, in today’s world, these places have become more of a “sight” for tourists and citizens as well as a business enterprise for the community. The souvenir shops that line the temples as well as the disregard for purification before entrance into a shrine, creates a tacky and offensive essence compared to the reverence and serenity that once existed at these religious establishments. Although many still come to take the religious experience of worship seriously, many visitors to the shrines and temples come for a carefree jaunt to kill time.

Justification: This objective is important because it shows how Japanese culture and religion coexist today. It relates the importance of the religion to Japan as a whole and explains the historical progression of the importance of shrines and temples by juxtaposing those ideas historically, with those ideas today. There is a major difference, for shrines and temples have gone from being a place of worship and respect to being a cultural hot spot for entertainment, relaxation, and tourism. This is important to understand how the Japanese value their religious beliefs today.

Explain how pilgrimages can produce important benefits for shrines, transportation companies and other local establishments.

Sacred Space – Sights and Sites

Core Objective: Shrines serve as important destinations for people on a pilgrimage, which benefits the shrines, the local economy, and commercial enterprises.

Description: Shinto and Buddhist shrines in Japan today serve as important destinations for traditional Japanese culture. Transportation and local economies building income from the shrines possibility of high attendance during parts of the year. In unison these factors contribute to the involvement of Japanese citizens in the market and to sustain Japanese religious culture.

Justification: The use of shrines on pilgrimages are all throughout Japan. With the pilgrimages and other festivals the shrines can still hold a purpose for unifying Japanese people. The reminders of past traditions per year allows for businesses and other enterprises to plan there management around these shrines. The transport developments that go by shrines are made purposely to continue to remind the people who go down those streets that Japanese religious tradition is still important to their identity.

Which areas are more appealing to find a shrine or temple in, commercial development or residential areas?  Explain why.

Sacred Space – Sights and Sites

Core Objective: Religious centers are founded in many different places

Description: Shrines and temples are founded in many different places through stories that may have been passed on by generations of families.  These centers are founded in different settings that are based on the past.  Shrines and temples have been common in finding multiple ways of showing how people can affiliate themselves with their beliefs including Shinto. Many shrines are founded by their community where there is a greater population of residential and business areas such as street markets and city centers.

Justification:  This is important because this allows for many people to practice their Shinto beliefs.  Shrines will be able to provide for the people to attend daily ceremonies within their local community or even when they go shopping.  Tourists also add onto the importance of religious practices within the shrines.  These temples and shrines have numerous visitors each and every year.  Markets and shopping centers add to the tourist attractions which contribute to the amount of people that visits shrines that are nearby the markets.

Are shrines and temples located throughout densely populated cities built as a result of their convenience or because they mark a sacred ground? Are geographical convenience and sacred ground mutually exclusive? Explain your reasoning.

Sacred Space – Sights and Sites

Core Objective: Reader argues that almost all geographic locations throughout Japan can be considered a place of contact with the spiritual world.

Description: Potentially all geographic regions throughout Japan are considered as holy or sacred locations due to the Japanese religious folklore myths that promote the idea that the many kami reside throughout all Japan. The belief that Buddhas can also exist at any time or place also promotes this idea that all parts of Japan are sacred. This explains how many parts of Japan are marked by statues, shrines, or temples despite their seemingly ordinary or uncommon location- such as red-light districts.    

Justification: Understanding this concept is important since it allows us to comprehend the religious principle of shrines and temples in recognizing the unique attributes of that particular area where the institution stands. Unlike other major religious institutions such as churches and mosques, Shinto shrines and Buddhist temples do not make an area sacred, but rather reveal how the area is sacred. Every shrine or temple erected possesses their own engi which highlights how the area is holy in some manner. Finding shrines, temples, and statues throughout Japan despite their locations therefore implicitly shows how much of Japan is considered sacred ground.

What does the presence of commercial advertisement, food, and souvenir shops at temples and shrines suggest about the overall attitude towards religious institutions in Japan?

Sacred Space – Sights and Sites

Core Objective: In modern day Japan, visiting temples and shrines is as much a social event as it is a religious activity. 

Description: People visit shrines and temples for school trips, to buy souvenirs, to view the majestic scenery, to get their scrolls stamped, for help with a problem, and to just simply pray.  Shrines and temples are so much more than just a place of worship, they are cultural centers.  The places hold festivals and local celebrations and even companies place advertisements within the temples and shrines.  People can talk and socialize while their children laugh and play while buying toys and food, and at the same time people can solemnly pray to the gods of temple asking for help or expressing gratitude.

Justification: It is important to understand the role that temples and shrines play in people’s lives because it gives us insight into Japanese religion.  In the United States, people normally go to church for religious reasons; to pray, to read the bible, to listen to a sermon, etc.  No one ever goes to get food or to buy a souvenir or to get a scroll stamped to be a decoration on your wall. In Japan, the act of going to the shrine or temple is in and of itself a religious activity so it doesn’t really matter as much if you perform religious functions while you are there.  It is more important to visit the shrine, taking time out of your day to be in a religious area.  Nowadays, people are busy and taking a more tourist approach to visiting temples allowing people to stay religiously active and have fun with the family at the same time.

Explain how engi affect how people think about religious centers.

Sacred Space – Sights and Sites

Core Objective: Many Shinto and Buddhist religious sites advertize their engi in order to increase attendance at the site.

Description: Many temples and shrines publicize the stories associated with their formation, the engi. These engi describe the situation, and people involved. They are often larger than life stories which also give examples of core values the sites hold.

Justification: Advertising of engi leads into the commercialization of religious centers. Engi are a way to make particular sites seem more special, giving those attending a reason to worship there. They also help to differentiate the sites. Because a particularly exciting engi encourages people to visit that site more, it can lead to exaggerations in the stories. However, these stories still hold meaning to many in Japan in modern times.

In what ways has commercialism affected the sacrality of the temples and shrines?

Sacred Space – Sights and Sites

Core Objective: Commercialism has surrounded both temples and shrines, which allows for convenience during tourist visits however affecting the sacred land in the process.

Description: Although temples and shrines are places for prayer and serenity an important part of the visiting experience has also become the commercialism around the sites. They have become large tourist sites not only for foreigners visiting Japan but also Japanese citizens trying to see their own country’s culture. It is not uncommon for temples or shrines to be found amidst large cities. Restaurants and shops offering items pertaining to the site that you just visited are available in close proximity.  However, to many who ritually visit the temples or shrines for solely religious purposes it is something they may not see as a positive new aspect to what was previously their holy sanctuary.

Justification: The integration of religion and the economy is significant because it shows how although shrines and temples are a place of worship, they have an understanding of modern day attitudes. They use the stores and restaurants to allow visitors to have all of their needs in one area, allowing for them to have a better experience. This integration of religion and economy also allows for an easier transition of religion into a person’s every day life.

How have visiting shrines and temples now become both a spiritual and social event?

Sacred Space – Sights and Sites

Core Objectives: Visiting shrines and temples have now become both a spiritual and social event.

Description: Visiting temples and shrines used to be just about seeing the natural surroundings, the famous sights, and praying to the kami. Now when visiting the majority of the people get swept up in all of the crowd watching and the street markets. Visiting these sacred places has now turned into school field trips and large parties being lead by a guide with a whistle. There are ringing bells, coins being thrown into offertory boxes and plenty of other chants and events that are taken place that make it appealing to the visitors. Although this has become a more social outing the attendance has become large and makes these places more appealing to visitors.

Justification: Once you get past all of the social aspect you become aware of what all these sacred places truly have to offer, from the gateways to the purification steps these places provide quite the experience for the good. There are various religious events that are taken place here as well as different blessings and for different life stages.

What role does the natural surroundings play in the sacredness of a shrine or temple and why is this significant?

Sacred Space – Sights and Sites

Core Objective:  Natural surroundings are what make a site sacred, not the building or consecration of the location by a religious institution as the extra-ordinariness of the natural surroundings are viewed as the gateway to the spiritual realm.

Description: While both Buddhism and Shinto both have this idea that you can find divinity almost anywhere, there are certain qualifications for a site to be set aside as being sacred ground. Unlike other religions though, it isn't the physical building or the certification by a religious organization via a consecration ritual but rather something inherent in the environment itself  that make it special. And while these religions say that this is throughout Japan, there are specific places that are sacred and others that are mundane and there are clear boundaries between both.

Justification:  This differs greatly from other religions as its usually due to an endorsement of the building or items within its walls that give a location its spiritual quality. In Shinto and Buddhism within Japan, we see this is not the case as it is the extraordinary natural features of a location that provides the sign that this place is sacred. Often it is not just one facet or feature that creates this sense but rather an entire complex that becomes this religious center that denotes this area apart from the surrounding region as being this gateway to the spiritual realms.

Torii

Sacred Space – Sights and Sites

Definition: Traditional Japanese gate most commonly located at the entrance of or within a Shinto shrine. This gate symbolically marks the transition from the profane to the sacred, letting the visitors know that they are now entering an area of holiness.

Justification: Torii’s are placed in front of shrines to inform visitors that they are entering the presence of the Kami. Torii’s are a symbol to show that people are now entering an area of sacredness; they are also the easiest way to identify a Shinto shrine from a Buddhist temple. One or more Torii’s are also placed inside the Shrines to show that the area is becoming more and more sacred.

Kimon

Sacred Space – Sights and Sites

Definition:This Japanese term when translated to english means 'devils gate' or unlucky way. 

Justification: Kimon is what Japanese people refer to when they are pointing something negative out. In the reading it stated that they placed a statue on the north-east side of Osaka ( the protector of the city) to protect from evil spirits that come from the kimon , or unlucky, direction. This term is also used to mean an ominous direction in which evil can come from or evil spirits can enter from.

Engi

Sacred Space – Sights and Sites

Definition: a foundation story of a temple or shrine that includes miracles, messages, and oracles transmitted from the kami/buddha to empowered individuals

Justification: Engi frequently discuss the most famous Japanese religious history and figures. The article focuses on engi in discussing the many stories that have become popular around Japan due to temples and Shrines. The engi is so important that it has literally developed or not developed entire cities.

Sanmon / niōmon

Sacred Space – Sights and Sites

Definition: The Buddhist version of a Torii gate. It is usually two stories tall, has a tiled roof and has two celestial guardians which ward off evil and warn all who enter to do so with a pure mind. They are usually slightly elevated, making it a necessity to go up a few steps to pass through it, representing an ascent to the realms of the holy.

Justification: This term is significant because the article talks about ‘Power, Place and Demarcations of the Holy’ and mentions the term and how niōmon are usually placed in or around temples. Torii gates are placed around shrines. However, over many years this distinction has become less obvious and has many exceptions.

True or false: In order to build or own a torii gate, you must go through a reputable Shinto shrine to have one registered. 

Sacred Space – Sights and Sites

Answer: False

Explanation: While symbols of transition between a sacred and mundane place, tori gates can be secularized as merchandise or landscaping aspects without holding any religious value.

Justification: Torii gates are the primary symbol of the Shinto religion, but as with many Japanese religions and religion as a whole in the country, secularization is becoming more and more common. Religious icons and even kami are becoming more novelty and commercial icons than religious ones. 

True or False? In the Japanese view of shrines and temples, remoteness or extra difficulty in reaching an area can add sacredness to it.

Sacred Space – Sights and Sites

Answer: True.

Explanation: Shinto as a religion generally has shrines in areas which are sacred in some way. There are several ways a place can be more sacred than average- one is to have extra effort required in getting to them. Such a trait is often related to natural surroundings- for example, climbing up a ladder up a rock to get to an altar, being up a mountain, or across a lake on an island can all add a touch of the sacred to a place.

Justification: To understand Shinto as a religion, one needs to understand where and why its shrines are built, and what about such places makes them holy. In this case, it is both that the visitor needs to exert more willful effort to get to the holy place, and that most such places are thus closer to untamed natural surroundings, that makes them holy. When one understands the places in which Shinto builds shrines, one can better understand what exactly it is in the world around them that Shinto believers worship as kami.

The priest Enchin who founded Kiyomizudera after having a dream of a stream of pure water, found the spot in his dream began to meditate, and was later joined in his meditations by a man he admonished for killing a deer is an example of:

A. Fuushugi

B. Engi

C. Enka

D. Kannon

E. None of the above

Sacred Space – Sights and Sites

Answer: B

Explanation: This story along with many others, are examples of how a particular area is chosen for shrines and places of worship. These tales are referred to as engi

Justification: Within the Buddhist religion, a Buddha may choose to manifest itself wherever it pleases, making any place in Japan a potential sacred site. With engi, shrines and temples have their own story of how that particular area came to be a sacred site. Through engi, the site becomes special and is promoted as being a holy area and allows legitimacy for the area in question as a sort of proof of the potential power to be encountered through kami and Buddhas 

  How many gods of furtune are there in contemporary Japan and what are their origins?

a)  3 gods of fortune, all originated from Shinto

b)  7 gods of fortune with origins in Taoism, Buddhism, Hinduism, and Shinto

c)  1 god of fortune from Christian origin

d)  An unmeasurable amount of gods all originated in the capital of Japan

Sacred Space – Sights and Sites

Answer:  b

Explanation:  The seven gods of fortune, or shichifukujin have become highly popular in Japanese religious pilgrimages since the 1970's.  The shichifukujin group of gods include deities from various religious origins.  The seven gods are highly appealing to a large amount of visitors and believers of the good fortune they bring.

Justification:  The shichifukujin are an important part of contemporary religion in Japan.  A large amount of Japanese people take pilgrimages that include stops on each god's corresponding shrine to receive blessings from them.  The seven gods are also important in that they show  how Japan's religious background has brought together different beliefs to create a unique combination of religions.  The pilgrimages are also an  important source of income for the communities that rely on the tourism they bring.

In what way(s) are shrines and temples used to help the community of Japan flourish?

a. Tourism

b. Memorializing Ancestors

c. Marketing

d. Religious conquest

e. All of the Above

Sacred Space – Sights and Sites

Answer: e. All of the Above

Explanation: The answer is E, all of the above, because answers A-D in there own ways help the communities, people, and economy of Japanese better. Tourism brings in money for the local people, communities and country. Without tourism, many of these shines and temples would not be able to survive, never mind the amount of employment it brings. For answers B and D it helps the people of Japan spiritually. It allows the people of Japan to worship those who they see fit, whether it is for their own satisfaction, for blessing a family member, or even their own car. For answer C, Marketing, helps the economy as well as the temples and shrines prosper. For example, the 7 sacred men of fortune are marketed as kids toys and souvenirs.

Justification: This question and answer is related to the course because it will make people think about all the different ways temples and shrines are used. Not only are they used for religious purposes, such as remember the past and blessing yourself, family and the future, but they are also used to make money. Theses temples and shrines across Japan are very historic, and it is a great way to bring in tourism. Some cities in Japan even created their own transit system around these temples and shrines in order for people to have better and quicker access to these temples and shrines. These temples and shrines are hundreds to thousands of years old, and one way to keep these places in tip top conditions is from the revenue that is brought in, from tourist, marketing of items, the local transit system, and donations that are made when people visit these places. 

What architectural structure, found at Shinto shrines, is a demarcation point of a sacred place?

          A. A fountain

          B. A torii gate

          C. An archway

          D. A niomon

Sacred Space – Sights and Sites

Answer: B

Explanation: Torii gates are found at the entrances of all Shinto shrines and are used in order to separate secular from sacred.  These architectural structures are a clear indiction of the implied line between the non-religous and religious. Answer D - or a niomon is the same sort of sacred demarcation, but this is specific to a Buddhist temple rather than a Shinto shrine.  Answers A and C have nothing really to do with the significance of sacredness. 

Justification:  Torii gates are used to specifically identify Shinto shrines.  Because the torii is a gate that visitors walk through, it allows individuals to take the time to switch from the outside world into a more spiritual state of mind.  Once a visitor walks under a torii gate, he or she is now in the presence of the kami and of the holy world. 

What does a torii represent in Shinto?

A. Represents purification and cleanliness

B. Entryway to a monk's sanctuary

C. A symbol of good luck

D. A gateway to a sacred place

Sacred Space – Sights and Sites

Answer: D.

Explanation: The torii gate can be located in front of a Shinto shrine leading up to it. The torii marks the entrance to a sacred place and they inform visitors that they are about to enter a holy place where the kami dwells. The torii can also be found within the shrine and/or temple.

Justification: The torii gate is a big symbol in Shinto, representing the gateway to a holy place, where the kami dwells. The gate informs the visitor that they are about to enter holy ground and to respect it. The torii can also represent gratitude, for an organization or company can donate a torii gate to a specific location and giving thanks to the kami.

What are the reason(s) why to-be-parents visit Mizuko Jizö?

a)      To drop off gifts such as flowers and toys to their unborn child

b)      To honor the gods who are guarding their  child

c)      For mourning and grieving their unborn child.

d)     All of the above.

Sacred Space – Sights and Sites

Answer: D

Explanation: When a fetus is aborted due to health problems in the mother’s womb or due to a miscarriage, the parents of that child, especially the mother, visit Mizuko Jizö to grieve for their loss. This also helps them to move forward knowing their child is in a better place.

Justification: Mizuko Jizö is relevant today because to-be-parents still visit their unborn child and wish they are doing well in the afterlife. In addition, the increased numbers of visitations helps the parents to not shed tears as much knowing the gods are looking after their unborn child.

Rituals – Practically Religious 

Core Objective: Japanese people involved in religious worship each have individual reasons for doing do, all of which are seen as completely legitimate in the eye of Japanese Religion.

Description: The people of Japan have an individualistic approach to their religious practices which becomes very evident when looking at the patterns of Japanese temples and shrines. A single temple or shrine can have specific attributes that are meant to be worshiped to, but this does not make that location of worship obligated to only those specific attributes; the Japanese have religious freedom when it comes to what they choose to worship. An example of this is the Hōzanji Temple, where the main form of worship is aimed towards mental determination, but visitors arriving for other reasons would never be seen as out of place.

Justification: Religion in Japan is continually shown to be very flexible and based on the wants and needs of the individuals who practice it. The reading is important for this course because it shows the array of accepted reasons for religious worship in Japan, ranging from spiritual to economic. Overall, the reading displays that religion in Japan has a “to each his own” mentality when it comes to religious worship and a person's reasons for doing so.

Explain how the presence of businesses near sacred sites describes the relationship between religion and worshippers in modern day Japan.

Rituals – Practically Religious 

Core Objective: The reason that many sacred sites in Japan have a commercial business district near them is explained by the fact that many Japanese citizens approach religion as consumers looking for personal benefits.

Description: Millions of people visits thousands of shrines in Japan each year, with numerous people going to shrines for various new years festivals. Shrines in large cities enjoy a constant flow of visitors, but shrines that are outside of these large metropolitan rarely attract the same large amount of visitors. Many popular shrines have a “monzenmachi,” or a commercial business district near the shrine or temple. For example, the temple at Honzanji attracts enough visitors to support a small railway and various shops and inns. Honzanji attracts, on average, 57,000 visitors every week. This means that to the businesses around the temple there is an extra 57,000 potential customers that would not be there if the temple did not exist.

Justification: The presence of businesses around various sacred sites in Japan shows the type of relationship that Japanese citizens have with religion. In modern day Japan, many individuals view religion as almost consumer like, in that many worshipers visit sacred sites not for spiritual reasons, but rather for worldly benefits. They go to a shrine and make an offering in the hopes that this will bring them something tangible, like good grades on a test, a promotion, a new car, etc. This example helps to show the nature of religion in Japan in the 21^st century. In modern Japan, there is a business-consumer relationship between religion and the worshippers. Individuals go to a shrine not necessarily to fill some sort of spiritual need, but go in order to obtain some type of personal benefit.

Rituals – Practically Religious 

Core Objective: There no inherent tension or bifurcation between Japanese religion, commerce and daily life.

Description:Per the reading, Hozanji temple is described as catering to a religion that is "pragmatic and related to daily real-life concerns, to occupational and locational[sic] identities[...], and to seasonal and temporal changes." (Tanabe 43) Hozanji's market, rather than being seen as a competitor for souls and attention, is seen as a complement: those going to the market are seen as targets for Hozanji's religious services, and vice versa. Moreover, mundane or casual aspects of daily life (hikes and the like) are represented and encouraged in Hozanji temple.

Justification:This lack of distinction between the religious and business (or "pragmatic") spheres repeats itself throughout Japanese history and religion, with ecclesiastical organizations (particularly monasteries) having historically participated enormously in Japan's medieval economy and its social life, and is a distinct and unique attribute which is not the case for many other religions and cultures, including the monotheistic religions which influenced development in Western Europe.

Rituals – Practically Religious 

Core Objective: The Hozanji Temple is a place for commercialism/consumerism.

Description: Near the Hozanji Temple, there are numerous inns, shops, and food courts. Customers have helped support the cable car railway that runs near by the Hozanji. On Sundays, when people don't go to work the Hozanji receives a lot of visitors who seek benefits from the deity, Kankiten, such as donating coins, buying talisman or amulets,and brief praying.

Justification: The significance of commercialism near the Hozanji temple is to make profit from the visitors/tourists who go there. In a way it is considered a symbiotic relationship between the visitors and businesses because while the businesses profit from the tourists/visitors in return the visitors/tourists have conveniences to enjoy their trip to the Hozanji Temple.

Rituals – Practically Religious 

Core Objective: Hozanji shows that worldly benefits are widely varied, and not hard to receive here. Due to the fact thatthere is no strict affiliation to just one Shinto shrine.

Description: This shows that in Japanese society, people are able to pick and choose from the wide variety of Shinto Gods and Kami. 

That their choice is there to help benefit the invidual, in what he or she may desire or need in day to day life. It is not limited to wardingoff bad spirits or luck; to inviting in good spirits or good fortune.

Justification: Hozanji is a great example of how people of all walks of life are able to benefit from visiting. They are able to choose in just one location 

what blessings that people wish to receive. It also gives insight to the fact Japanese people do not have and need to strictly affiliate to one God or Kami, in day to day lives.

Rituals – Practically Religious 

Core Objective: One of the practical benefits of religion is the interplay between religion and economics: religion and the economy form a symbiotic relationship in which both work together in a manner that increases both the probability of greater religiosity in society as well as a greater revenue due to the potential increase in religious practices.

Description: In Japan, there is little distinction between the economic and the spiritual world. In fact, the cycle of religious festivities and economic activity are in no way random. They reinforce each other: people may come to the markets near shrines for economic reasons which in turn can increase the numbers of people who will on their visit pray to the deity.  This idea most resembles the concept of “hitting two birds with one stone” where the people can enjoy the economic benefits of the market, while also increasing religious participation by praying on the same visit. On the other hand, many people come to shrines for specific reasons looking for good luck or having some sort of specific petitions, this increase in the amount of people at the religious centers also increases the amount of people at the market and increase the probability of an increase in the total amount of profits. Religious events as well, not only increase religious participation but also the economy.

Justification:  This relationship between the economy and religion is important to understand in Japan, mainly because they are two big forces that give a lot of insight into how a society functions as a whole.  Understanding that the two are very closely related shows the religious and culture nature of Japan as a whole: religion is important but not above gaining support by way of the economy. Thus, this reveals that the Japanese don’t mind combining commercialism to such a degree in order to  evolve with a changing society that is highly consumer oriented.

Rituals – Practically Religious 

Core Objective: Religion in Japan is ever changing and will shape itself according to social, cultural, and technological aspects currently represented in Japanese society.

Description: Japanese religion conforms to the needs of the worshipper for this-world benefits for such things as good business, yakuyoke or eradication of dangers, blessings of automobiles, air travel, space travel and the cure of AIDS.  As time goes on and conditions change so do the deities that represent certain themes, ideas and problems either die off like smallpox or are created like space travel.

Justification:  In the ever-changing conditions in Japanese society, religion must adapt to the changing conditions in order to survive in modern Japan.  The Japan is more economic and technological so religion in it responds with car and air travel safety blessings, good fortunes in business and other such devices, and in doing so religion maintains a steady footing within society. 

Definition: The Japanese word for the Buddhist deity of wisdom. He is also the voice of Buddhist law.

Definition: The Japanese word describing any religious practice, ritual or prayer that is intended for the prevention of danger, misfortune or bad luck.

Definition: A Buddhist temple with a parish that includes a number of households affiliated with it. This type of temple performs ritual rights like household services and mortuary rights for these households.

Which statement best describe the relationship of a shrine and the shrine-goers?

A) Mutally beneficial for both the shrine and shrine-goer through exchange of goods.

B) Only beneficial for the shrine-goer from blessings and amulets received.

C) Only beneficial to the shrine from money donated to the shrine.

D) Neutral, neither shrine nor shrine-goer benefit. 

Rituals – Practically Religious 

Answer: A 

Explanation: Both the shrine and shrine-goers benefit from their relationship. This is because the shrine-goer will benefit the shrine with financial aid from item or services bought from the shrine, while the shire-goer benfits what they purchase from the shrine such as a good luck charm or blessing. 

Justification: The mutual benefits to both shrine and shrine-goer are important since it is what keeps religion around and deep within the culture. If only one side benefited from their relationship then the other side not, receiving benefits, may cease to be, for instance if only the shrine benefited then why would people continue to go to the shrines. As is the case for if neither side benefited then why would they have much, if any, interactions at all?  

Japanese O-mamori (charms/amulets) are just decorations for cellphones and bags. (T/F)

Answer: False

Explanation: O-mamori are Japanese charms/amulets that are used to pray or for good luck in many endeavors. They can be used to pass exams, for good health, etc.

Justification: This is important to know because O-mamori are everywhere and are used almost constantly in everyday life in Japan. It is an important facet of Japan, and it shows a bit of how they view Religion and superstition.

What is the name of the small wooden tablet that worshipers of Shinto can write their dreams or prayers on?

A.    Engimono

B.     O-mamori

C.     Ema

D.    Gokaku

Answer: C

Explanation: Ema are small wooden tablets used to write dreams and prayers on. Worshipers of Shinto write down theirs dream or prayer and hang the Ema at the Shrine. The people mainly use this to have good fortune with family life, health, school, and work. In ancient Japan, giving a horse to the Shrine was thought to give you good fortune but this altered into giving the Shrine Ema for good fortune instead. Different shrines sometimes have different types of Ema and some shrines allow tourists to write down and hang their prayers and dreams. The money received from the citizens purchasing Ema goes to the Shrines.

Justification: This is significant to the course because understanding the different Japanese Shinto rituals and beliefs and how they altered throughout time is important. They changed the way the ritual worked by using an Ema instead, making this more realistic due to the fact that the worshippers could actually write down their dreams and prayers. The Ema is relevant because it illustrates how this common religious ritual grew over time and is still being used by Shinto worshipers as well as tourists today.

Which of the following is not a major reason that religious rituals in Japan change?

A. Education

B. Social fads

C. Technology

D. Media

Answer: A

Explanation: As Shintoism is very much commercialized and specialized at the present time, it is not surprising that many of the factors that alter the design and style of religious items include current social fads, technology and popular media.  However, education does not directly affect religious rituals or items as it does not have a direct impact on personal religious needs or desires in the country, but simply affects belief as a whole.

Justification: When studying Japanese religion, it is important to understand that it is an ever changing, developing and growing construct.  While many of the core values and lessons are timeless, the way religion is practiced and recognized throughout Japan are constantly changing.  Blessings, talismans and amulets all have changed with time due to the ever changing needs of individuals in the ever changing world around them and some of Shinto’s important blessings and rituals have needed to develop as a result.  This changing environment helps make Shintoism easier to implement into an individual’s daily life and the larger variety of talismans can protect individuals from a wider variety of dangers while still being fashionable and current to the owner.  Understanding what it is in present culture that causes this effect can help us to understand and further see the importance of personalization that is so prevalent in Shintoism.

On ______, specific deities are the most accessible to prayers and worship; bringing in large amounts of people to certain temples, boosting both the economy as well as religious institutions.    

A.   Monzenmachi

B.    Ennichi

C.    Ema

D.   O-Mikuji

Answer: B

Explanation: Ennichi can be days in which a particular deity is the most accessible for worship and prayer. On this particular day practitioners will travel to certain temples and shrines in order to seize the fortune that deity offers. These special religious occasions stress the importance of festivity which in turn boosts economic activity. The economic market brings larger groups to visit which then leads to more people praying to the deity. The Ennichi boosts both the economy as well as the religious institutions.

Justification: The interplay of religion and economy in Japan tells a lot about the culture as well as showing how the many religions of Japan have continued to flourish. This reciprocal relationship is unlike anything we see in Western culture where their biggest “business” is in publishing. It is important to learn about this relationship to understand how intertwined Japanese religion and society are. 

Although Yasukuni shrine is held with great reverence by many Japanese what kind of issues do people have with what the shrine itself stands for?

Core Objective: The Yasakuni shrine is used as a monument for national pride, culture, and history

Description: The shrine itself houses all the war dead and holds great important for those who have lost family and friends in previous wars most especially World War II. It is seen as an intimate resting place for which many come to worship and commune with their dead loved ones. Many former warriors make a pilgrimage to the shrine although there is much conflict over embracing what the shrine stands for.

Justification: The pamphlet itself attempts to use the shrine as a symbol of good and patriotism to Japan and its rich history. It is the shrine which men gave their lives to protect during wars and to which many Japanese give thanks to the gods for their prosperity and good fortune.

Why do some groups (Christians, liberals, etc.) oppose the reconnection of the Yasukuni shrine with the state of Japan? What kind of problems would arise with this reconnection? Explain.

Core Objective: Yasukuni offers the people of Japan a place to remember those who were lost in war, in spite of social and political controversies that are often associated with the shrine. 

Description: Yasukuni was originally built in 1869 to honor the lives of individuals who were killed in the Boshin war. However, over the course of time, Yasukuni has evolved to include the deceased from various wars, such as World War I and World War II. That being said, the presence of Yasukuni in contemporary Japan has been met with some controversy. To many Asian countries in the region, Yasukuni is the embodiment of Japanese aggression that started World War II in the pacific. Also, there has been a movement to reestablish the connection between Yasukuni and the state, which has been met with strong opposition by other religions in Japan. Many individuals feel that this connection between Yasukuni and the state is what helped start and prolong the Second World War.

Justification: It is evident from the reading that Yasukuni is an important aspect of contemporary Japanese religion. Many individuals go to the shrine in the spring to see the cherry trees and worship the countries war dead. It shows a connection between nationalism and religion, in that this is one of the main places that fallen heroes can be worshiped and praised for their contribution in Japanese wars. It is controversial because many other Asian countries see this shrine as a reminder of Japanese imperialism leading up to World War II, and the belief is that this shrine could lead to future aggression towards other countries.  

Core Objective: Yasakuni Shrine has a specific criteria for enshrinement. 

Description: An explanation of the criteria for enshrinement at Yasakuni as well as why/how this criteria has shifted throughout history. The Yasakuni Shrine was built after the Boshin war as a place to pay homage as well as worship those who gave gave their lives protecting Japan. At first there were 3,500 pillars each enshrining a fallen god from the Boshin war. Added next were those who lost their lives defending their country between 1853 and the end of the Bakufu in 1868. The next to be added were those who died during the battles and revolts before the newly established Japan. Those who fought in foreign wars are also worshiped here.To date there are over 2,467,000 gods worshiped at the Yasakuni Shrine, including soldiers, women and children who lost their lives during wartime. Basically in order to be enshrined at Yasakuni one must have died in a war related way and there are more gods added to the shrine constantly. 

Justification: The criteria for enshrinement at Yasakuni is a topic of much debate in Japan. Many people do not agree on the qualifications for enshrinement, especially concerning civilians enshrined for losing their lives in war related incidents. Some people believe that it should be a memorial to those who gave their lives for their country and oppose the inclusion of civilians. Another qualm many people have is the enshrinement of "Showa Martyrs"  or "war criminals". These are just two examples of points included in the debate on Yasakuni Shrine enshrinement criteria.

Core Objective: The existence of Yasukuni proves that sacrifice is seen as honorable in Japanese culture.

Description: Those who sacrifice themselves for the good of their country deserve to be enshrined and honored by all through Yasukuni.

Justification: In essence, Yasukuni is for Japan what Arlington is for America. It is a place where people can go to thank those who gave their lives for their country. Also, it is a place where descendants can go to learn about and visit the spirits of the brave souls. This is a very important cultural practice that the people hold dear. Without it, the culture and history of Japan wouldn’t be the same.

What kind of relationship does Yasukuni shrine shows between Japanese religion and rise of nationalism during the World War II?

Core Objective: Yasukuni Shrine is a living evidence that Japanese religion was used to fuel nationalism which can be also seen today. 

Description: Yasukuni shrine was a symbol of protection from God to the soldiers in battlefield. Also, it represents Japanese people’s sacrifice for their country and was used as a national propaganda to become militaristic under the name of protection and god. Yasukni as a shinto shrine was used to influence nationalistic theme throughout the country and is still used to represent the rightfulness of Japanese militaristic action during the World War II. 

Justification: Yasukuni shrine further shows that religion in Japan not only affects daily lives of many Japanese but also heavily influenced history of Japan as well. The fact that soldiers who died was enshrined as one of the gods indicates how Shinto religion was used to affect people's thought and action. Yasakuni shrine, which is still a topic of controvery in today' Japanese society, is an embodiment of how unique Japanese religion is and its affect on not only Japanese's daily lives but also history of Japan as well. 

How does the meaning of the Yasakuni Shrine differ between Japan and the mainland Asian countries it once attempted to invade?

Core Objective: The ideas represented by the Yasakuni Shrine differ greatly between Japan and mainland Asia.

Description: Much of the controversy surrounding the Yasakuni shrine are due to it representing different ideas to mainland Asia countries such as China than it does to the Japanese. To most in Japan, the shrine is merely to honor those Japanese who fought and lost their lives in wars. However, to countries such as China who Japan once attempted to invade, the shrine is seen to represent Japanese imperialism and the violence that stemmed from it.

Justification: The controversy surrounding the Yasakuni Shrine is one of its defining characteristics, so any discussion of the shrine would involve this controversy.

The name bestowed by Emperor Meiji to on this particular shrine meaning, “Let’s make our country a place of tranquility and gentle peace, an always peaceful country”

Somei Yoshino

The most common type of Japanese cherry blossom whose flowers are almost pure white  

First emperor after shogunate lost power, initiated building of Yasukuni Shrine

Japanese word meaning pigeon or dove (the symbol for peace).  It is also symbolizes the Yasukuni Shrine.

They are among the 1,068 people who died some decades after the war.  These people were the people added to being enshrined at Yasukuni that were tried and convicted of being war criminals.  The trials and convictions were carried out by the allies and not Japan.

Answer: True

Explanation: In Japan, Shintoism has left the difficult task of dealing with the spirits and bodies of the dead to the Buddhist religion. However, during the Meiji period and the loss of many military personnel in the Boshine War, the Japanese military used the construction of the Yasukuni Shrine as a form of propaganda to fuel nationalism.

Justification: This lets us understand how religion and government worked with one another to accomplish goals of their own personal agendas. In a course that looks at religions in Japanese culture, we see both the positives and negatives associated with these religions. This also helps us gain an understanding of the way in which religious culture plays a role in everyday life of the Japanese people, a major topic in this course.

T/F -- The white doves and pigeons that are seen by the Yasukuni shrine symbolize strength.

Answer: False

Explanation: The doves and pigeons that are seen at the Yusukuni shrine symbolize peace. 

Justification:In class we talked about how these white doves/pigeons (hato - poppo) are there to kind of visit the shrine and also "look after". It was stated that these birds that symbolize peace come mostly during the cherrie season when the flowers bloom. 

What aspects of the Yasukumi shrine make it different from other Shinto shrines in Tokyo?

A.    Its visitors

B.     Layout of the shrine

C.     Commemorates Japan's war dead

D.    Used for many wedding ceremonies

Answer: C.

Explanation: The Yasukumi Shrines main focus is to commemorate those who have died in war for their country and sacrificed their lives to help make a peaceful Japan. Yasukuni means "peaceful country”. The shrine is a symbol of Japanese militarism and also a memorial for people to visit. This shrine has a specific focus on honoring their military that other Shinto shrines in Tokyo do not have.

Justification: There is a museum located in the Yasukumi Shrine that provides numerous military relics of the colonial era on display for visitors to honor. This shrine differs from others because it has caused a great about of controversy due to its focus on Japans war dead. Japanese’s politicians make personal visits to the shrine which has angered many people because they see it as support for Japanese’s nationalism and denial of the events of the war. Children have also visited the shrine which has angered people because they do not believe children should be taught about the people who died in the wars.