By John Breen
This available consultant to the improvement of Japan’s indigenous faith from precedent days to the current day bargains an illuminating advent to the myths, websites and rituals of kami worship, and their position in Shinto’s enduring non secular identity.Offers a distinct new method of Shinto heritage that mixes severe research with unique researchExamines key evolutionary moments within the lengthy historical past of Shinto, together with the Meiji Revolution of 1868, and gives the 1st serious background in English or jap of the Hie shrine, some of the most vital in all JapanTraces the improvement of assorted shrines, myths, and rituals via historical past as uniquely diversified phenomena, exploring how and after they merged into the fashionable inspiration of Shinto that exists in Japan todayChallenges the old stereotype of Shinto because the unchanging, all-defining center of jap tradition
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Additional resources for A New History of Shinto (Blackwell Brief Histories of Religion)
Even in their new hideaways, though, practitioners of what the authorities regarded as “primitive superstitions” had to live with a constant fear of police harassment, and many felt pressured either to give up their calling or find a government-sanctioned way to carry on. Yanagita was not above condemning many of the activities of popular religious figures as superstition; but in a carefully selected range of folk practices, he perceived a cultural heritage of great value. In his vision, Shinto appeared as a complex of ancient beliefs and practices that had been handed down, from one generation to the next, by nameless “folk” in the remotest parts of the land.
772). After her death, the court took drastic measures to strengthen the ritual foundations of lineage rule. During his years in power, Do¯kyo¯ had built a shrine temple at Ise, symbolizing Buddhist supremacy even over the imperial sun cult. After his dismissal this temple was dismantled and steps were taken to isolate Ise from Buddhism. Monks were barred from entering the shrine grounds, and even the use of Buddhist terms was banned on Ise Shrine lands. It was this practice of isolating imperial jingi rites from Buddhism that was extended to the court itself in 871.
He emerges both as the founder of his community and as the ancestor of a lineage of priest-chieftains. His worship of the kami at a sacred place, called a yashiro, makes it possible to grow the rice on which the people depend. This yashiro (a word that means “temporary shelter”) was not a permanent “shrine” inhabited by kami; rather, it was a Shrines, Myths, and Rituals in Premodern Times 25 demarcated site where seasonal ceremonies took place. The kami dwelt in the natural world beyond the human realm, and were invited to this site on the border between these two worlds only for the duration of the offering ritual.