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Journal articles on the topic 'Shinto Priests'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Joshua, Glenn Brown, and Ketut Surajaya I. "SHIMABARA REVOLT: CONTROL OF THE BAKUFU POLICY OVER CHRISTIANITY IN JAPAN." International Journal of Interdisciplinary Research in Arts and Humanities 3, no. 2 (2018): 20–26. https://doi.org/10.5281/zenodo.1344148.

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The spread of Christianity in Japan brought negative impact to the government and people of Japan. It was started in 1549 when the Government considered Christianity as negative religion due to aggressive priests who destroyed Shinto and Buddhist shrines.Their acts had made military government (bakufu) to ban Christianity movement in Japan and sentenced Christian people and priests to death. The political and economic instability in the people and the rejection of bakufuto Christianity movement had triggered a rebellion in Shimabara. The revolt of Shimabarawas actually not based on religion se

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2

Tamrin, Husni, and KIYOMI YAMASHITA. "ISLAMICAND CULTURE IN JAPAN: DYNAMIC AND PROBLEMATIC." Al-Fikra : Jurnal Ilmiah Keislaman 13, no. 1 (2017): 107. http://dx.doi.org/10.24014/af.v13i1.3995.

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Islam is a minority faith communities that developed in Japan. History of Religion in Japan in Japan, religious freedom is widely given by government to the people. It is contained in the quote: "Noreligious organization shall receive any privileges from the state nor exercise any political authority. No person shall be compelled to take part in any religious act, celebration, rite, or any other religious' activity. The Muslim community in Japan may have a low profile but is steadily growing as Muslims strife to overcome any difficulties they face to adapt to life in the giant Asian country. "

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3

Serang, Manuela Bernarda, and Nunuk Endah Srimulyani. "The Continuity Of Shinto Theatrical Dance in Aging Society Era: Case Study Of Kagura Dance Revitalization in Matsumae City Hokkaido." KIRYOKU 8, no. 1 (2024): 157–61. http://dx.doi.org/10.14710/kiryoku.v8i1.157-161.

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The Kagura dance is a sacred, theatrical dance to entertain the Shinto gods. In several areas, including the city of Matsumae, Hokkaido island, this dance is threatened with extinction due to a lack of the next generation. Using an ethnographic approach, this research aims to describe the development of the Kagura dance and efforts to revitalize the dance amidst the aging society phenomenon that has hit Japan. The data collection techniques used were observation and in-depth interviews. Researchers observed the preparation process for the dance festival for six months and conducted interviews

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4

Hashimoto, Daisuke, Keitaro Ito, and Shuji Iijima. "The consciousness structure of the Shinto priests for the management the shrine forests in urban area." Landscape Ecology and Management 12, no. 1 (2007): 45–52. http://dx.doi.org/10.5738/jale.12.45.

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5

Schultz, David, and Enrico Serpone. "Sangaku Optimization Problems: An Algebraic Approach." Mathematics Teacher 111, no. 5 (2018): 385–89. http://dx.doi.org/10.5951/mathteacher.111.5.0385.

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During the Edo Period (1603-1867), Japan was isolated from the influence of western mathematics. Despite this isolation, Japanese mathematics, called Wasan, flourished, and a unique approach to present mathematical problems was developed. Painted wooden tablets called sangaku were hung on display at Shinto shrines and Buddhist temples for recreational enjoyment and religious offerings. More than 900 tablets have been discovered with problems developed by priests, samurai, farmers, and children. The vast majority of these problems were solved using analytic geometry and algebraic means, and the

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6

Han, HyeonSeok. "Study on Imperial Japan and Overseas Shrine : Focusing on the training and movement of Shinto priests(19c-20c)." Japanese Cultural Studies 81 (January 31, 2022): 339–60. http://dx.doi.org/10.18075/jcs..81.202201.339.

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7

Surowen, Dmitry A. "Religious and Political Reforms of Emperor Mimaki. Part 3: New High Priest of Miwa and Arrangement of Yamato Cults." SibScript 26, no. 6 (2024): 1051–67. https://doi.org/10.21603/sibscript-2024-26-6-1051-1067.

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The religious and political reforms of the early Yamato period remain largely understudied in Russian historical science. This article describes the cult standardization and the changes of the Miwa high priesthood that took place during the reign of Emperor Sūjin, also known as Emperor Mimaki (Sujin, 324–331 AD [corrected chronology]). The High Priestess of the Miwa shrine was substituted by High Priest Ō-tata-neko (ancient Jap. Opo-tata-neko); the High Priestess of the Yamato patron god Yamato-no kunitama was replaced by Ichishi-no Nagaochi (ancient Jap. Nagawochi) in the Yamato-no kunitama-n

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8

FUJITANI, JAMES. "Penance in the Jesuit Mission to Japan, 1549–1562." Journal of Ecclesiastical History 67, no. 2 (2016): 306–24. http://dx.doi.org/10.1017/s002204691500161x.

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The early modern Japanese Church developed syncretistic practices in which Roman Catholicism came to function similarly to Buddhism and Shintō. This study examines the development of such practices, with particular focus on penitential rituals. It argues that certain of these rites were produced in the very early years of the mission through extensive discussions between European priests and Japanese Christians. They were compromises that were both hard-fought and intentional.

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9

Odaira, Mika. "Modern Women’s Education and Religion in Yamaguchi Prefecture." Journal of Religion in Japan 4, no. 2-3 (2015): 212–39. http://dx.doi.org/10.1163/22118349-00402010.

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Miyamoto Shigetane 宮本重胤 (1881–1959) was a Yamaguchi prefecture Shintō shrine priest who engaged in various activities for the edification of women, such as women’s education, during the Meiji period (1868–1912). He did so through two media forms: the women’s journal Joshidō and fortunes (omikuji 御籤). This article shows that his activities were prompted by Buddhists’ engagement in women’s education in his prefecture, as well as indirectly by Shimaji Mokurai’s 島地黙雷 (1838–1911) related views and activities. In addition, the article argues that Miyamoto’s undertakings were shaped by his attempts t

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10

Rappa, Antonio L. "Japanese funeral rites in late modernity." BOHR International Journal of Social Science and Humanities Research 2, no. 1 (2023): 147–50. http://dx.doi.org/10.54646/bijsshr.2023.40.

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Funerals in Japan are always a highly serious and solemn affair. Japanese funerals whether they are ancient or modern are always official activities with ancient traditional practices. Often, there are no bells, whistles, drums, or fanfare. The only exception is when the Japanese Shinto Buddhist priest beats a single and mournful drum. In 1867, Emperor Komei died and it took over a month to get him buried. This was because of political upheaval and other intervening requirements. When Emperor Meiji died in July 1912, the courtiers also had to go through several weeks of preparation before the

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11

Boyd, James W. (James Waldemar), and Ron G. Williams. "Japanese Shinto: An Interpretation of a Priestly Perspective." Philosophy East and West 55, no. 1 (2005): 33–63. http://dx.doi.org/10.1353/pew.2004.0039.

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12

Panahi, A. "РОЛЬ ГЕНРИ МАРТИНА, ХРИСТИАНСКОГО СВЯЩЕННИКА, В ПРОТИВОСТОЯНИИ ИРАНСКИМ ШИИТСКИМ СВЯЩЕННОСЛУЖИТЕЛЯМ". Proceedings in Archaeology and History of Ancient and Medieval Black Sea Region, S1 (9 грудня 2022): 201–7. http://dx.doi.org/10.53737/2713-2021.2022.68.73.008.

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Henry Martyn (1781—1812), an English priest, during his tenure in India, decided to introduce Christianity not only among the Hinduists, but also among the Arabs and Persians, so he began translating the New Testament into Arabic and Persian to this end. In 1811, being a little familiar with Persian language and literature, he came to Iran and showed his translation to Iranian scholars who found it rather childish. Martyn resumed translating and had another trip to Shiraz to improve his Persian language skills. While in Shiraz, he confronted and challenged the Shiite clerics. His intention was

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13

Kárpáti, János. "Music of female shamans in Japan." Studia Musicologica 54, no. 3 (2013): 225–56. http://dx.doi.org/10.1556/smus.54.2013.3.1.

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There are two basic types of Japanese female shamans, representing two different categories regarding their social position and their musical activities. (1) The medium type shamaness, the itako comes from a stratum of the rural society which lives in relative modesty and whose musical activities belong to folk art. The ceremony takes place in the itako’s house, in front of the house altar, kneeling on tatami. She improvises dialogs with previously living persons who speak through her mouth, or recites stories, ballads to “entertain” the deities. Among her musical instruments, the weapon-like

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14

Nelson, John K. "Warden + Virtuoso + Salaryman = Priest: Paradigms within Japanese Shinto for Religious Specialists and Institutions." Journal of Asian Studies 56, no. 3 (1997): 678. http://dx.doi.org/10.2307/2659605.

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15

Lamak, Kefas. "Trends and Shifts: Migration, Reverse Missions, and African Catholic Priests in Iowa City, USA." Journal of Global Catholicism 8, no. 3 (2024): 7–29. http://dx.doi.org/10.32436/2475-6423.1159.

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16

Kaitlyn, Ugoretz. "Digital Shinto Communities." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572468.

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Digital Shinto communities (DSCs) are transnational networks of Shinto shrines, priests, and lay practitioners supported by various forms of digital technology, in particular social media platforms. These communities center on the ritual veneration of immanent Shinto deities known as kami (神), as "Shintō" (神道) is often translated as "the Way of the Kami." The category of kami is quite broad, including: divine personalities such Amaterasu Omikami, sun goddess and imperial ancestress, or Inari Okami, particularly revered for agriculture, business, and prosperity broadly conceived; impersonal nat

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17

Breen, John. "Popes, Bishops and War Criminals: reflections on Catholics and Yasukuni in post-war Japan." Asia-Pacific Journal 8, no. 9 (2010). https://doi.org/10.1017/s155746601000940x.

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In November 1945, General McArthur invited two Catholic priests to GHQ to sound them out on a proposal he was poised to implement, namely the razing of Yasukuni, the Tokyo shrine dedicated to the Japanese war dead. The priests were Bruno Bitter, SJ, head of Sophia University, and Patrick Byrne, Maryknoll. Both men quickly declared their opposition. It was, they insisted, the right and duty of citizens everywhere to honour their war dead; Yasukuni was, moreover, a national monument to the war dead, which honoured men and women of all faiths equally, and not merely a Shinto shrine; finally, GHQ'

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18

Endo, Tomoko. "Recipient design and collaboration in language socialization." Research on Children and Social Interaction 7, no. 1 (2023). http://dx.doi.org/10.1558/rcsi.23611.

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When people participate in a special event such as a religious ritual, they may need support to perform the appropriate actions specific to the ritual. This study adopts the methodology of multimodal conversation analysis to investigate how language socialization is achieved differently depending on the recipient and the agent and how adults of different social roles collaboratively socialize a child participant. The analysis of the linguistic and embodied behaviours directed towards child and adult participants during a Japanese household Shinto ritual reveals that the priest’s style of speec

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19

Tazuru, Suyako, and Junji Sugiyama. "Wood identification of Japanese Shinto deity statues in Matsunoo-taisha Shrine in Kyoto by synchrotron X-ray microtomography and conventional microscopy methods." Journal of Wood Science 65, no. 1 (2019). http://dx.doi.org/10.1186/s10086-019-1840-2.

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Abstract Research on the wood species of Japanese Buddhist statues has an over 60 years’ history and recently many Buddhist “Ichiboku” statues carved out of a single bole made from the Nara to Heian periods were scientifically revealed to be made of Torreya nucifera. Shinto deity statues in Japan, however, have not yet been investigated scientifically. Because many Shinto deity statues are enshrined behind closed doors, there are fewer opportunities to investigate them. To examine the differences and similarities in wood selection between Buddhist and Shinto deity statues, wood identification

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20

Nathan, Jishin Michon. "Contemporary Shingon." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574736.

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This entry is primarily restricted to the priestly class of those identifying within the Shingon tradition. Shingon is one of two major schools of Buddhism identifying as Mikkyō, a Japanese Vajrayana Buddhist tradition often translated as Esoteric Buddhism. In contemporary Japan, there is relatively little crossover between schools among the priests themselves. But laity are far more likely to participate with multiple branches; even if registered as members of a particular temple, the bond is not usually strong. Shingon itself has several sub-schools, but many of the general practices and tra

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21

Emanuela, Sala. "Sannō Shintō." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572580.

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Sannō shintō refers to narratives, doctrinal analyses and artistic depictions related to the "mountain sovereigns" (jp. Sannō), the deities of the Hie shrine, now Hiyoshi taisha, in Sakamoto at the foothills of Mount Hiei. In Sannō shintō, the identity of the Hie deities is chiefly conceptualised with the vocabulary and semiotic framework of Tendai Buddhism, and in special (but not exclusive) relation to the lineages residing at the Enryakuji on Mount Hiei, to this day the main Tendai centre in Japan. While the first extant sources relating the Hie deities to the Enryakuji date back to the nin

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