Journal articles: 'Shinto shrines in art'

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Metevelis, Peter. "Shinto Shrines or Shinto Temples?" Asian Folklore Studies 53, no. 2 (1994): 337. http://dx.doi.org/10.2307/1178650.

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Kárpáti, János. "Music of female shamans in Japan." Studia Musicologica 54, no. 3 (September 1, 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 catalpa bow holds an outstanding place. (2) The other type of shamaness, the miko is connected with the functions of shrines, their social position is basically on par with that of priests active in Shintô shrines. The miko’s main musical activity is to perform ceremonial dances in front of the shrine. Their dances are accompanied by chant and/or small instrumental groups (flute, drum). The third, indispensable instrument is the sistrum, held by the dancers themselves. The paper is based on the author’s personal field research conducted in 1988 and 1994.

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Rambelli, Fabio. "Gagaku in Medieval Japanese Religion." Religions 13, no. 7 (June 22, 2022): 582. http://dx.doi.org/10.3390/rel13070582.

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Contrary to the widespread assumption in the study of Japanese religions that Kagura is historically the main genre of performing arts at Shintō festivals, something dating back to the beginning of Japanese history, in this article I focus instead on Gagaku (and its Bugaku dance repertory) as a central component of rituals, ceremonies, and festivals not only at the imperial court but also and especially at many temples and shrines across the country. While Gagaku and Bugaku were deeply rooted in the Kansai area, with guilds of hereditary professional musicians affiliated with, respectively, the imperial court in Kyoto, Kasuga-Kōfukuji in Nara, and Shitennōji in Osaka, and with the most lavish performances being held at temples and shrines in the region, those art forms had already spread to the provinces by the end of the Heian period. This article investigates some of the connections between religious ideas, rituals, and musical performances in relation to Kuroda Toshio’s concept of the exo-esoteric system (kenmitsu taisei) and the creative use of Buddhist canonical sources that such connections originated.

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Choi, Jin Seong. "Distribution and Location of Joseon Shinto Shrines during the Japanese Colonial Period." Institute For Kyeongki Cultural Studies 44, no. 2 (December 31, 2023): 139–86. http://dx.doi.org/10.26426/kcs.2023.44.2.139.

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This article attempts to grasp the distribution and location trends of Joseon Shinto shrines built during the Japanese colonial period. Joseon Shinto shrines are divided into Shinto shrines(神社) and Shinmyeong shrines(神明神祠) according to their hierarchy. 81 Shinto shrines and 865 Shinmyung shrines were identified in the “Joseon Government-General's Gazette” (1915-1945). For them, the period of completion of the official formalization of the Joseon Shinto shrines (1915-1929) and the period of the Hwangminhwa(皇民化) policy (1930-1945) were divided into two periods, and a distribution map was drawn up. This distribution map overlapped with the railway network built during the Japanese colonial period and was used to identify the distribution trend of the Joseon Shinto shrines. As a result, it can be seen that during the period when the Joseon Shinto Shrine was fully publicized, it was very accessible to the railway network. However, during the period of the Hwangminhwa Policy, the Shinmyeong Shrine spread throughout the country, and its connection with the railway network gradually decreased. This is due to the policy of 'One Myeon(面), One Shrineism' implemented in 1936, Shinmyung Shrines were intensively built up to the myeon region regardless of the railway network. This distribution trend is well seen in Jeollanam-do, Hwanghae-do, and Gyeonggi-do, where many Shinmyung shrines have been built. The tendency of the location of Joseon Shinto shrines was examined by dividing them into Shinto shrines and Shinmyeong shrines. To this end, the types of locations were identified at 37 places where symbols and names representing Shinto shrines were displayed in the “Topographic Map of Joseon”. In addition, among them, the visual location of the Shinto shrine was analyzed by selecting 6 places where the location of the Shinto shrine was confirmed by photographs, as well as 6 places of Shinmyeong Shrine found on the “Topographic Map of Joseon”. In the case of Shinto shrines, due to the characteristics of the city where they were built, they were divided into open port cities, transportation cities, and traditional cities. As a result, all of the 12 Joseon Shinto shrines selected as examples are located on hills or in the middle of gentle slopes, securing excellent views. In addition, they were landmarks that could be seen from anywhere in the city, town and myeon because they faced the central place in city, and they were relatively close to Japanese settlements due to their easy access to railway stations. Because of this location, the hill on which the Shinto Shrine was built was designated as a park, and later most of it became a park. This hilly-oriented location of the Joseon Shinto Shrine can be extended to the location tendency of all Joseon Shinto Shrines built during the Japanese colonial period.

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Mun HeaJin. "Diffusion of Shinto Shrines into Colonized Korea." Korean Studies Quarterly 41, no. 2 (June 2018): 131–60. http://dx.doi.org/10.25024/ksq.41.2.201806.131.

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Okuyama, Michiaki. "Rethinking “State Shinto” in the Past and the Present." Numen 66, no. 2-3 (April 10, 2019): 163–84. http://dx.doi.org/10.1163/15685276-12341537.

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AbstractThis article reflects on the meaning of recent arguments concerning “State Shinto” in the contemporary Japanese right-wing and conservative social context. Shimazono Susumu’s recent analyses of State Shinto in postwar Japan have stimulated discussion of the subject. His understanding that State Shinto has survived from the prewar years is based on his analysis of both Imperial House Shinto, which was not affected by the Shinto Directive issued in 1945, and the postwar political activism of the Association of Shinto Shrines and its political arm, the Shinto Association for Spiritual Leadership. The political campaigns of these Shinto groups can be situated in a larger context of the rise of neonationalism in contemporary Japanese society. Given the relationship of Japanese politicians to the Yasukuni Shrine and Ise Jingū (Ise Shrine), and the current interest among the public in the rituals of the emperor and the imperial family, a reconsideration of the concept of State Shinto seems warranted. A critical rethinking of State Shinto may be regarded as a warning against attempts by conservative religio-political movements to revive prewar State Shinto.

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Wu, Peichen. "A Social History of Ise Shrines: Divine Capital. By Mark Teeuwen and John Breen. Bloomsbury Shinto Studies, London: Bloomsbury Academic, 2017. Pp. ix + 302. ISBN 10: 1474272797; ISBN 13: 978-1474272797." International Journal of Asian Studies 15, no. 2 (July 2018): 281–82. http://dx.doi.org/10.1017/s1479591418000177.

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Azegami, Naoki. "Local shrines and the creation of ‘State Shinto’." Religion 42, no. 1 (January 2012): 63–85. http://dx.doi.org/10.1080/0048721x.2012.641806.

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Uda, Takaaki, and Kazuya Sakai. "Survival of Shrines from the 2011 Great Tsunami." Journal of Disaster Research 8, sp (September 1, 2013): 826–34. http://dx.doi.org/10.20965/jdr.2013.p0826.

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A massive magnitude 9.0 earthquake occurring on March 11, 2011, triggered a powerful tsunami that devastated large areas along Japan’s eastern Pacific coast. We investigated tsunami damage using satellite images and aerial photographs, and visited devastated sites, including 27 Shinto shrines, near the coast in 2011 and 2012. We found that all but two of these shrines survived the tsunami, even though tsunami height differed from place to place. As a memorial to those who lost their lives in previous tsunamis, shrines were built in places to which residents could safely evacuate. Many of these shrines were undamaged because their elevation was higher than the tsunami height, and the lives of those who evacuated to them were saved.

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Hansen, Wilburn. "Examining Prewar Tôôgôô Worship in Hawaii Toward Rethinking Hawaiian Shinto as a New Religion in America." Nova Religio 14, no. 1 (August 1, 2010): 67–92. http://dx.doi.org/10.1525/nr.2010.14.1.67.

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Daijingu Temple of Hawaii, a Shinto shrine founded by Japanese immigrant workers in the early twentieth century is unique among shrines in American territory for holding the only recorded pre-Pacific War worship services for a Japanese war hero. Admiral Tôôgôô Heihachirôô was deified for defeating a Russian naval force in the Battle of the Sea of Japan, and was worshiped at Daijingu in services attended by members of the Japanese Imperial Navy as well as Japanese-Americans from the local community. Although this could suggest that the Japanese-American Shinto community was cheering on the Japanese Imperial navy in their military endeavors, this is not the best explanation for their participation. These rituals benefited the shrine community economically. Furthermore, these activities and the rest of Daijingu Shrine history suggest that Shinto in Hawaii requires consideration as a new American religion rather than as Japanese Shinto in diaspora.

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Blasi, Ivan, and Hiroshi Matsukuma. "Kyoto Kaikan, Kyoto, 1960, by Kunio Mayekawa." Designing Modern Life, no. 46 (2012): 88. http://dx.doi.org/10.52200/46.a.vg5wqt2v.

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In the historic city of Kyoto, located inside Okazaki Park across from the Heian Jingu Shinto shrines, sits a representative Modern architectural heritage, Kyoto Kaikan. However, today, it faces an imminent threat of destructive alteration, thus calling attention for the Heritage Alert at the ICOMOS ISC20C.

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Ugoretz, Kaitlyn. "Do Kentucky Kami Drink Bourbon? Exploring Parallel Glocalization in Global Shinto Offerings." Religions 13, no. 3 (March 17, 2022): 257. http://dx.doi.org/10.3390/rel13030257.

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Scholars of Japanese religion have recently drawn attention to the global repositioning, “greening”, and international popularization of Shinto. However, research on Shinto ritual practice and material religion continues to focus predominantly on cases located within the borders of the Japanese state. This article explores the globalization of Shinto through transnational practitioners’ strategic glocalization of everyday ritual practices outside of Japan. Drawing upon digital ethnographic fieldwork conducted in online Shinto communities, I examine three case studies centering on traditional ritual offerings made at the domestic altar (kamidana): rice, sake, and sakaki branches. I investigate how transnational Shinto communities hold in tension a multiplicity of particularistic understandings of Shinto locality and authenticity when it comes to domestic ritual practice. While relativistic approaches to glocalization locate the sacred and authentic in an archetypical or idealized form of Japanese tradition rooted in its environment, creolization and transformation valorize the particularities of one’s personal surroundings and circumstances. Examining these strategies alongside recent and historical cases in Shinto ritual at shrines within Japan, I propose that attending to processes of “parallel glocalization” helps to illuminate the quasi-fictive notion of the religious “homeland” and close the perceived gap in authenticity between ritual practices at home and abroad.

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Schnell, Scott. "A Year in the Life of a Shinto Shrine:A Year in the Life of a Shinto Shrine." American Anthropologist 100, no. 1 (March 1998): 238. http://dx.doi.org/10.1525/aa.1998.100.1.238.1.

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Park Kyu Tae. "Kyoto and Korean Immigrants - The Hata Clan and Shinto Shrines -." Journal of East Aisan Cultures ll, no. 45 (May 2009): 247–92. http://dx.doi.org/10.16959/jeachy..45.200905.247.

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FUNAKOSHI, TOHRU, HIROSHI TSUMITA, and MISAKO SHIMIZU. "A STUDY OF PARTITIVE POINTS-ANALYSES AND PHYSICAL-ANALYSIS ON APPROACH SPACES OF SHINTO SHRINES : Study on approach spaces of SHINTO Shrines (Part I)." Journal of Architecture, Planning and Environmental Engineering (Transactions of AIJ) 384 (1988): 53–62. http://dx.doi.org/10.3130/aijax.384.0_53.

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TANAKA, Takaaki, and Katsuhiko WATANABE. "WOOD-CARVING ONTO SHINTO SHRINES IN SIMOUSA BY SCULPTORS TAKEDA OF YUUKI." Journal of Architecture and Planning (Transactions of AIJ) 75, no. 651 (2010): 1219–24. http://dx.doi.org/10.3130/aija.75.1219.

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Dolkovski, Julia, and Louise Neubronner. "Overseas Shinto Shrines: Religion, Secularity and the Japanese Empire, by Karli Shimizu." Journal of Religion in Japan 12, no. 2-3 (December 20, 2023): 223–30. http://dx.doi.org/10.1163/22118349-01202010.

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Jang, Inwha. "Research on the Survival Strategies of Shinto Shrines in Modern Japanese Society." Comparative Japanese Studies 58 (September 30, 2023): 21–45. http://dx.doi.org/10.31634/cjs.2023.58.021.

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Tamrin, Husni, and KIYOMI YAMASHITA. "ISLAMICAND CULTURE IN JAPAN: DYNAMIC AND PROBLEMATIC." Al-Fikra : Jurnal Ilmiah Keislaman 13, no. 1 (September 14, 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. " Most Japanese participate in rituals and customs derived from several religious traditions. Life cycle events are often marked by visits to a Shinto shrine. The birth of a new baby is celebrated with a formal shrine visit at the age of about one month, as are the third, fifth, and seventh birthdays (Shichi-Go San) and the official beginning of adulthood at age twenty (Seiiinshiki). Wedding ceremonies are often performed by Shinto priests, but Christian wedding ceremonies, called howaitouedingu ("white wedding'), are also popular. These use liturgy but are not always presided over by an ordained priest. Japan today is home to a thriving Muslim community of a'bout 120,000, among nearly 127 million. in the world's tenth most populated country. Described as the Japanese, believes that human interaction is a key point to offer Japanese people a better understanding of Islam. "Islam is essentially a way of life-it is present in every aspect of the daily life of a devout Musiim," people will become interested in Islam through seeing its influence in aspects of everyday life, and that personal contoet with Muslims will help them to understand Islam better who participated ill the eetablishm.ent of the lslamic Center of Japan, islam puts a stronq emphasis on correct behavior and the virtues of charity

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菅浩二. "Shinto Shrines, and the Theories of the Identical Origin in Ancestors between Japanese and Korean." Journal of East Aisan Cultures ll, no. 53 (May 2013): 65–89. http://dx.doi.org/10.16959/jeachy..53.201305.65.

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Yamanaka, Hiroshi. "Religious Change in Modern Japanese Society: Established Religions and Spirituality." Japanese Journal of Religious Studies 48, no. 2 (September 24, 2022): 365–82. http://dx.doi.org/10.18874/jjrs.48.2.2021.365-382.

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This article examines the state of religion in contemporary Japan from the perspective of consumerism and marketization, focusing on the influence spirituality movements have had on the established religious traditions of Buddhism and Shinto as well as traditional practices such as visiting family graves. By introducing statistical data, the article analyzes the popular notion of shifts “away from temples” and “away from shrines” in Japanese society. As a case study, the article discusses Ehara Hiroyuki and his use of media such as television and magazines, which situates his notion of spirituality within a religious marketplace dominated by the fluidity of individual choice. These trends are not alternatives to the religious practices and worldviews of traditional religions, but rather are in continuity with dominant social values such as reverence of ancestors.

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Lewis, David C., and John K. Nelson. "A Year in the Life of a Shinto Shrine." Journal of the Royal Anthropological Institute 4, no. 4 (December 1998): 823. http://dx.doi.org/10.2307/3034863.

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Nelson, John. "Cutting through the ideology and politics of sacred groves at Shinto Shrines: A book review of Shinto, nature, and ideology in contemporary Japan: Making sacred forests." Contemporary Japan 30, no. 2 (March 12, 2018): 261–65. http://dx.doi.org/10.1080/18692729.2018.1444323.

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HASEGAWA, Yasuhiro. "The present state of tree planting and removal types of tree planting activities at urban shinto shrines." Journal of The Japanese Institute of Landscape Architecture 84, no. 5 (March 31, 2021): 671–76. http://dx.doi.org/10.5632/jila.84.671.

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Littleton, C. Scott. "The Organization and Management of a Tokyo Shinto Shrine Festival." Ethnology 25, no. 3 (July 1986): 195. http://dx.doi.org/10.2307/3773583.

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YOSHIMITSU, Fumie, and Mitsuyoshi TSUCHIDA. "A STUDY ON KOHAI PILLARS IN THE ARCHITECTURE OF THE INNER SANCTUARY OF SHINTO SHRINES IN THE SATSUMA-HAN, FOCUSING ON SHRINES WITH THREE OR MORE BAYS." Journal of Architecture and Planning (Transactions of AIJ) 67, no. 559 (2002): 269–74. http://dx.doi.org/10.3130/aija.67.269_2.

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INAMORI, YOSHIHIKO, YASUHIRO MORITA, YOSHIKAZU SAKAGAMI, TOSHIHORO OKABE, and NAKAO ISHIDA. "The Excellence of Aomori Hiba (Hinokiasunaro) in Its Use as Building Materials of Buddhist Temples and Shinto Shrines." Biocontrol Science 11, no. 2 (2006): 49–54. http://dx.doi.org/10.4265/bio.11.49.

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SHIMADA, Nahoko, and Shu YAMANE. "A STUDY ON THE CHARACTERISTICS OF THE LOCATION OF SHINTO SHRINES ALONG THE YASU RIVER, THE SHIGA PREFECTURE." Journal of Architecture and Planning (Transactions of AIJ) 75, no. 647 (2010): 111–18. http://dx.doi.org/10.3130/aija.75.111.

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Brady, Margaret. "OVERSEAS SHINTO SHRINES: RELIGION, SECULARITY AND THE JAPANESE EMPIRE. By KarliShimizu. Bloomsbury Shinto Studies. London and New York: Bloomsbury Academic, 2023. Pp. xii + 278. Hardback, $115.00; Paperback $39.95." Religious Studies Review 49, no. 4 (December 2023): 689–90. http://dx.doi.org/10.1111/rsr.16753.

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Amae, Yoshihisa. "Pro-colonial or Postcolonial? Appropriation of Japanese Colonial Heritage in Present-day Taiwan." Journal of Current Chinese Affairs 40, no. 1 (March 2011): 19–62. http://dx.doi.org/10.1177/186810261104000102.

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Since the end of World War II, the Kuomintang (KMT) (Guomindang) government has erased all traces of Japanese rule from public space, deeming them “poisonous” to the people in Taiwan. This frenzy, often termed “de-Japanization” or qu Ribenhua in Chinese, included the destruction and alteration of Japanese structures. Yet, with democratization in the 1990s, the Japanese past has been revisited, and many Japanese structures have been reconstructed and preserved. This paper examines the social phenomenon of preserving Japanese heritage in present-day Taiwan. It mainly investigates religious/ spiritual architecture, such as Shinto shrines and martial arts halls ( Butokuden), war monuments and Japanese statues and busts. A close investigation of these monuments finds that many of them are not restored and preserved in their original form but in a deformed/ transformed one. This finding leads the paper to conclude that the phenomenon is a postcolonial endeavour, rather than being “pro-colonial”, and that the preservation of Japanese heritage contributes to the construction and consolidation of a Taiwan-centric historiography in which Taiwan is imagined as multicultural and hybrid.

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رسول, كامران علي, تهاني سالم محمد أبو صلاح, and محمد سراج الدين. "A Qualitative Study on EFL Teachers’ Awareness towards the Implementation of Dynamic Assessment." JOURNAL OF LANGUAGE STUDIES 6, no. 1 (December 20, 2022): 145–67. http://dx.doi.org/10.25130/jls.6.1.8.

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The researchers dealt with the art of the Maqamat in the Ottoman era, the era that was and is still being attacked as degenerate because of the preoccupation with luxury and the recreational life of seeking knowledge and writing sciences. It was presented in the art of maqamat; It made it a literary, social and political summit, and perhaps the religious presence included it as a solution and travel. Among the pioneers of the Ottoman shrines whose shrines were dealt with in this research are Shihab al-Din al-Khafaji, al-Yaziji, al-Shidyaq, Nicola al-Turk and others. And the topics of the maqamat were varied, including social, religious, literary and scientific, and I also found artistic effects in the composition of the maqamat from the beginning, the content and the end, and the good formulation of the plot and the content.

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KORESAWA, Noriko. "A STUDY ON THE SACRED PLACE REPRESENTED IN SHINTO SHRINES OF SOUTH-KINAI AREA DURING THE LATE MEDIEVAL PERIOD." Journal of Architecture and Planning (Transactions of AIJ) 67, no. 558 (2002): 309–14. http://dx.doi.org/10.3130/aija.67.309_2.

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NAKAMURA, Takumi. "CONSTRUCTION OF GIS DATABASE ON HISTORIC BUILDINGS IN BUDDHIST TEMPLES AND SHINTO SHRINES IN THE HISTORIC CENTER OF KYOTO." AIJ Journal of Technology and Design 18, no. 39 (2012): 765–70. http://dx.doi.org/10.3130/aijt.18.765.

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FUJITA, Naoko, Yoichi KUMAGAI, and Akio SHIMOMURA. "Spatial Conceptions of Open Spaces of Shinto Shrines by the Comparison between “Shasoh” and the Other Synonyms." Journal of The Japanese Institute of Landscape Architecture 70, no. 5 (2007): 591–96. http://dx.doi.org/10.5632/jila.70.591.

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Yee, Dong-Hoon. "A Study on Shinto Shrines built by Japanese settlers in colonial Korea from the opening port era to 1910s." Korea-Japan Historical Review 62 (November 30, 2018): 401–45. http://dx.doi.org/10.18496/kjhr.2018.11.62.401.

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Korolev, Aleksandr Andreievich. "Sacred Sites of Italy in the Orthodox Descriptions of the Council of Ferrara-Florence." Античная древность и средние века 51 (2023): 452–77. http://dx.doi.org/10.15826/adsv.2023.51.025.

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The Orthodox view of the Catholic Church with its sacred buildings, rituals, and shrines was amply reflected in the Byzantine and Russian descriptions of the Council of Ferrara-Florence. It is possible to divide the existing sources into two groups with different attitude to Latin cultic practices. An ambiguous attitude of earlier descriptions may be related to the uneasiness of the majority of Orthodox towards Western religious art, the decoration of churches, and the peculiarities of ritual that appeared unusual and alien. The most prominent Byzantines, including the emperor and the patriarch, were prepared to the union, tolerated the Latin liturgy and worshipped at Latin shrines. Many Orthodox followed their example, though not without hesitation. The rigorists, who constituted a minority at the council, rejected the very idea of a religious reunification based on compromise, and considered it unacceptable to honour Latin shrines. The latter view had eventually prevailed both in Constantinople and in Moscow, leading to the emergence of highly polemical descriptions of the council. Their authors tried to conceal the interested attitude of many Orthodox delegates towards Catholic churches and liturgy, their reverence for Catholic icons and relics. On the contrary, confessional distinction was strictly imposed, leading to firm refusal to venerate Catholic shrines that belonged to the menacing heresy and dangerous heretics.

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Trenson, Steven. "Buddhism and Martial Arts in Premodern Japan: New Observations from a Religious Historical Perspective." Religions 13, no. 5 (May 13, 2022): 440. http://dx.doi.org/10.3390/rel13050440.

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This article investigates two issues regarding the Buddhism of premodern Japanese martial arts. The first issue concerns the historical channels through which Buddhist elements were adopted into martial lineages, and the second pertains to the general character of the Buddhism that can be found in the various martial art initiation documents (densho). As for the first issue, while previous scholarship underscored Shugendō (mountain asceticism) as an important factor in the earliest phases of the integration process of Buddhist elements in martial schools, this study focuses on textual evidence that points to what is referred to as “medieval Shinto”—a Shinto tradition that heavily relied on Esoteric Buddhist (Mikkyō) teachings—in scholarship. Regarding the second issue, although numerous studies have already shown the indebtedness of premodern martial schools to Buddhist teachings drawn mainly from the Esoteric Buddhist or Zen traditions, this article sheds more light on the nature of these teachings by drawing attention to the fact that they often emphasize the Buddhist thought of isshin or “One Mind”. The article illustrates how this thought was adopted in premodern martial art texts and in doing so clarifies the reasons why Buddhism was valued in those arts.

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BLAIR, SHEILA. "Architecture as a Source for Local History in the Mongol Period: The Example of Warāmīn." Journal of the Royal Asiatic Society 26, no. 1-2 (January 2016): 215–28. http://dx.doi.org/10.1017/s1356186315000541.

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AbstractThis article investigates the history of the Mongol period as seen from the provinces, looking not only through the historian's lens of written documents but also through the art historian's gaze on art and architecture. It focuses on the town of Warāmīn and its multiple shrines and shows how buildings and their furnishings, notable the extensive revetment in signed and dated lustre tiles, can be rich sources for writing history.

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Terenguto, Aitoru. "Beyond Enemy and Friend? A Multitude of Views of Life and Death Centering on the ‘Mongolian Gravestone’." Inner Asia 9, no. 1 (2007): 77–95. http://dx.doi.org/10.1163/146481707793646656.

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AbstractFocusing on a thirteenth century ‘Mongolian gravestone’ in the city of Sendai, Japan, this article reexamines ‘the Mongolian invasions’ twice launched by Khubilai Khan. It is above all an examination of the origin, transformation, and political and religious symbolism of, and the sharply different attitudes towards the ‘Mongolian gravestone’. It studies how Hojo Tokimune, a regent of the Kamakura Shogunate, asked the Chinese Zen master Wuxue Zuyuan to pray for the repose of the souls of the Japanese and Mongol Yuan soldiers killed in the invasions, combining Japanese Shinto traditions with the Buddhist notion of onshin byodo, that is, treating hate and affection alike. It describes the process whereby the Mongolian gravestone was rediscovered and preserved in the eighteenth century, how it gained a dramatic political significance during the Second World War as it was venerated and enshrined by Prince Demchugdonrob, a descendant of Khubilai Khan, and how it was again commemorated by citizens of Sendai after the war. The paper aims not just to illuminate the paradoxical Japanese, Mongolian and Chinese views of life and death but to shed light on the religious background of the contemporary Japanese- Chinese- Korean wrangle over the Yasukuni shrine.

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Perl, Jeffrey M. "Regarding Change at Ise Jingū." Common Knowledge 25, no. 1-3 (April 1, 2019): 220–32. http://dx.doi.org/10.1215/0961754x-7299318.

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This essay introduces the second of three installments of an “elegiac symposium” in Common Knowledge on figures and concepts devalued in what Thomas Kuhn refers to as “paradigm shifts.” The essay suggests that Kuhn’s idea is provincial, in three specified senses, and then goes on to show how differently Japanese culture regards and manages major change. The author of this introduction, who is also the journal’s editor, begins by evaluating a triptych of 1895 by Toshikata as a response to the seemingly revolutionary changes brought by the Meiji Restoration a generation before. He then goes on to discuss, as exemplary of Japanese attitudes toward change, the Shinto ritual during which the sacred shrines of Ise Jingū are torn down and rebuilt every twenty years. The essay concludes by explaining how the impetus for this ritual is also involved in less-exalted aspects of Japanese culture; for example, in the peculiarities of the market for ukiyo-e woodblock prints. Overall, this essay shows that Japanese ways of regarding concepts such as “old” and “new,” “continuity” and “change,” differ so radically from those presupposed in the West that the latter should be regarded as provincial rather than as universally valid.

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Düring, Bleda S. "Social dimensions in the architecture of Neolithic Çatalhöyük." Anatolian Studies 51 (December 2001): 1–18. http://dx.doi.org/10.2307/3643025.

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Çatalhöyük is an important symbol of the Neolithic in Anatolia. Within the buildings of this settlement spectacular ‘art’ was found, and beneath the floors of these buildings elaborately furnished burials were unearthed. Among the characteristics of the settlement the absence of streets constitutes a central element for understanding this period. Despite the unique and well known remains found at the site, its architecture has not been studied systematically. The buildings remain to be distinguished. The distinction between shrines and nonshrines has not been fully scrutinised. Most importantly, the appearance of public space at the site has not been studied. In this paper an analysis of the architecture of Çatalhöyük levels VIII–II is presented. A method of distinguishing buildings is proposed. On that basis the analysis focuses on three themes. The first theme is the variability of features associated with the buildings, and the feasibility of the shrines / non-shrines distinction. It is argued that some buildings did indeed function as ritual centres for the inhabitants of other buildings, although they also had domestic functions.

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Pye, Michael. "Religion and Conflict in Japan with Special Reference to Shinto and Yasukuni Shrine." Diogenes 50, no. 3 (August 2003): 45–59. http://dx.doi.org/10.1177/03921921030503004.

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Tanaka, Stefan. "Imaging History: Inscribing Belief in the Nation." Journal of Asian Studies 53, no. 1 (February 1994): 24–44. http://dx.doi.org/10.2307/2059525.

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A commission sponsored by the meiji government and headed by Okakura Tenshin (Kakuzō), Kanō Tessai, and Ernest F. Fenollosa traveled to Nara Prefecture in 1884 to catalog the important artifacts in temples and shrines. Fenollosa's later description of an event of this trip, which is often presented to show how he with the assistance of Okakura “saved” Japanese art, brings out the major argument of my article: the role of fine art in the formulation of belief in the nation. Fenollosa describes his “discovery” of the Guze Kannon (Goddess of Mercy), a seventh-century gilt-wood sculpture, at the Hōryūji temple:I had credentials from the central government which enabled me to requisition the opening of godowns and shrines. The central space of the octagonal Yumedono was occupied by a great closed shrine, which ascended like a pillar towards the apex. The priests of the Horiuji confessed that tradition ascribed the contents of the shrine to Corean work of the days of Suiko, but that it had not been opened for more than two hundred years.

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Nelson, John. "Social Memory as Ritual Practice: Commemorating Spirits of the Military Dead at Yasukuni Shinto Shrine." Journal of Asian Studies 62, no. 2 (May 2003): 443–67. http://dx.doi.org/10.2307/3096245.

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For architects of citizenship and nationhood, there is no shortage of conflicts and wars from which to build modern myths about submerging individual suffering and loss to greater causes. The grief, anger, and despair of individuals can be integrated over time into collectively shared assumptions about the indebtedness of the living to their heroic compatriots and ancestors. To remember these conflicts and those who (depending on the political context) either “lost” or “gave” their lives has been throughout recent history a vital act of citizenship, both “affirming the community at large and asserting its moral character” (Winter 1995, 85). Certainly from an American perspective, national identity remains “inexorably intertwined with the commemoration and memory of past wars” (Piehler 1995, 3). This observation applies even more intensely elsewhere in the world (e.g., Russia, China, France, Japan) where the loss of combatant and civilian life has been far greater.

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KORESAWA, Noriko, Ineko TANAKA, and Tetsumi HORIKOSHI. "A CASE STUDY ON LANDSCAPE PRESERVATION AND ENVIRONMENTAL MAINTENANCE IN SHINTO SHRINES PROTECTED AS THE AREAS OF CULTURAL PROPERTIES IN KYOTO." Journal of Environmental Engineering (Transactions of AIJ) 70, no. 598 (2005): 65–70. http://dx.doi.org/10.3130/aije.70.65_4.

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Pinnington, Noel J. "Invented origins: Muromachi interpretations of okina sarugaku." Bulletin of the School of Oriental and African Studies 61, no. 3 (October 1998): 492–518. http://dx.doi.org/10.1017/s0041977x00019315.

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Okina , a ritual play without plot, a collection of old songs and dialogues interspersed with dances, can be seen in many parts of Japan, performed in various versions. In village festivals, it may be put on by local people using libretti derived from oral traditions, and in larger shrines professional players might be employed to perform it at the New Year. Puppets enact Okina dances at the start of Bunraku performances and Kabuki actors use them to open their season. Such Okina performances derive from Nō traditions, and as might be expected, the Nō schools have their own Okina, based on texts deriving from the Edo period, which they perform at the start of celebratory programmes. These ‘official’ versions feature, among other roles, two old men: Okina and Sanbasō (). Before the fifteenth century, when Nō traditions were being established, it was common for a third old man known as Chichi no jō () to appear as well (I shall refer to this ‘complete’ form as Shikisanban, three ritual pieces, a term used by Muromachi performers). These old men are marked out from all other Nō roles by their use of a unique type of mask, having a separated lower jaw connected by a cord (the so-called kiriago).Erika de Poorter, in her introduction to Okina, suggests that actors dropped the third section because its Buddhist content conflicted with a trend away from Buddhism towards Shinto (a trend she refers to as ‘the spirit of the times’). She supports her theory by adducing a similar ideological shift in contemporaneous interpretations of Okina and legends about the origins of Nō. De Poorter tells us little about these interpretations, as is perhaps appropriate for an introductory essay. This study, however, aims to give a full account of them, starting with a Buddhist reading, recorded near the beginning of the Muromachi period, proceeding to interpretations current among performers in the fifteenth century, and concluding with the purely Shinto explanation taught by the Yoshida lineage in the mid-sixteenth century.

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Kuly, Lisa. "Locating Transcendence in Japanese Minzoku Geinô." Ethnologies 25, no. 1 (October 20, 2003): 191–208. http://dx.doi.org/10.7202/007130ar.

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Abstract Contemporary minzoku geinô (folk performing arts) in Japanese society is associated with the matsuri, or festival. Community members, such as workers and students, practise and perform various types of minzoku geinô in preparation for local festivals. However, a look at the history of minzoku geinô reveals that originally its practitioners were marginalized members of society, who used ecstatic expression to perform various rites such as healings, exorcisms, and blessings. Furthermore, the attitude toward ritual specialists was often negative; indeed, shamanistic practices were prohibited during the Meiji period (1868-1912). In response to social attitudes, ecstatic performers of Japan’s premodern period negotiated their expressive powers in a variety of ways in order to survive. This article introduces the reader to the typology of minzoku geinô that involves ecstatic performance presented by yamabushi, male mountain-dwelling ascetics, and miko, female shamans generally associated with Shinto shrines. Moreover, the discussion in this paper illustrates how ecstatic performance changed throughout history to the extent that it is now seldom performed by marginalized ritual specialists. Performers of contemporary minzoku geinô are accepted members of society. Furthermore, both the performers and the audience of minzoku geinô are affected by the transformative nature of ecstatic expression.

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Schultz, David, and Enrico Serpone. "Sangaku Optimization Problems: An Algebraic Approach." Mathematics Teacher 111, no. 5 (March 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 collection as a whole is frequently referred to as Japanese Temple Geometry. Within the collection of the sangaku, several optimization problems appear with answers included. However, the methods used to obtain those answers are absent. Because the work of Newton and Leibniz was unknown to the Japanese mathematicians of that time and no evidence exists of contemporaneous Japanese mathematicians having a formal definition of the derivative, their solution techniques to these problems remains unresolved (Fukagawa and Rothman 2008). To illustrate a possible noncalculus approach for the solution to sangaku optimization problems, we will examine two specific examples. To help readers visualize the two examples, Maple™ animations have been created by the authors and can be found at http://www.mesacc.edu/~davvu41111/Sangaku.htm.

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Mock, John. "Khandut revisited: Monuments, shrines, and newly discovered rock art in Wakhan District." Afghanistan 1, no. 2 (October 2018): 282–301. http://dx.doi.org/10.3366/afg.2018.0018.

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In 1972, a brief article titled “Khandud, Village de la Vallée du Wakhan” appeared in Afghanistan 25. The subsequent decades of conflict precluded any follow-up research in Wakhan. The current article, based on field work from 2004 to 2016, examines the present condition of the sites described in 1972, offers a revised analysis of their significance, and introduces newly discovered rock art that connects Wakhan with the Saka culture of Central Asia and illustrates indigenous traditions of the Pamir-Hindukush ethnolinguistic region.

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Shimizu, Misa, and Akiharu Kamihogi. "A Study on the Green Existent Form and their Changes of Shinto Shrines Based on "Settsu Meisho-Zue" and "Izumi Meisho-Zue"." Journal of the City Planning Institute of Japan 41 (2006): 53. http://dx.doi.org/10.11361/cpij1.41.0.53.0.

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Journal articles on the topic 'Shinto shrines in art'

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