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Journal articles on the topic 'Shintoismus'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

Rahmah, Yuliani. "Refleksi Ajaran Shinto Dalam Omamori." KIRYOKU 3, no. 4 (December 12, 2019): 188. http://dx.doi.org/10.14710/kiryoku.v3i4.188-194.

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(Title: Shintoism Reflection InOmamori) Shinto handed down from generation to the next generation. Shintoism have had a strong influence on the lives of Japanese people, from festival activities to objects in their surroundings. Omamori is known as one form of that influence and became a culture part of the harmonization of the Shintoism and Buddhism. As one of the sacred objects which are still trusted by Japanese people, the existence of omamori is so popular even in modern society. Through a literature review, this article aims to describe what parts of the omamori are a reflection of Shintoism. The results obtained show that the reflection can be seen among others in the omamori user's belief in the existence of kamisama (Gods), and evil spirits, also can be seen from the material of the omamori itself.

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2

MISAWA, Nobuo. "Shintoism and Islam in Interwar Japan." Orient 46 (2011): 119–39. http://dx.doi.org/10.5356/orient.46.119.

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3

松本健. "Shintoism and Buddhism in the Legend of Hashihime." 일본연구 ll, no. 24 (August 2015): 413–32. http://dx.doi.org/10.32624/stofja.2015..24.413.

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4

Breen, J. L. "Shintoists in Restoration Japan (1868–1872): Towards a Reassessment." Modern Asian Studies 24, no. 3 (July 1990): 579–602. http://dx.doi.org/10.1017/s0026749x00010477.

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In April of 1868, the Restoration government issued an anti-Christian proscription—‘a fixed law for all ages’ it was styled. Christianity was declared a pernicious sect; rewards were offered for information leading to the discovery of Christians. In the name of the proscription, the government carried out a persecution which, in the first four years of the new era, resulted in the deaths of as many as 500 native Christians. These men, women and children died from torture, starvation or from sickness induced by the conditions in which they were kept. The native Christians were, of course, from the recently discovered hidden Christian communities around Nagasaki. The Nagasaki Christian affair is a fascinating one to which I shall return, but I mention it at the outset since it serves usefully to stress the climate of the times as far as Christianity was concerned. Given this climate, it is remarkable that there emerged by 1871, or thereabouts, a small number of enlightened intellectuals who criticized government policy on Christianity and went so far as to advocate religious freedom. The most famous of the few were Mori Arinori, Nakamura Keiu, Fukuzawa Yukichi and Nishi Amane—names known to anyone familiar with early Meiji intellectual history. There is, however, one other name that needs to be added to this short list. That is Fukuba Bisei. The little known Fukuba Bisei was, perhaps, the most remarkable of these men since he was an early Meiji Shintoist.

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5

Lee, Young-Sook, Seiichi Sakuno, Nina Prebensen, Kazuhiko Kimura, and Pier Luigi Sacco. "Tracing Shintoism in Japanese nature-based domestic tourism experiences." Cogent Social Sciences 4, no. 1 (January 1, 2018): 1446671. http://dx.doi.org/10.1080/23311886.2018.1446671.

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6

Стоцкий, Александр, and Aleksandr Stockiy. "THE RESTRICTION OF FREEDOM OF MOVEMENT: PLURALISM OF APPROACHES TO THE DEFINITION OF REASON." Advances in Law Studies 6, no. 3 (December 11, 2018): 21–25. http://dx.doi.org/10.29039/article_5c0fc3934c26f3.57543658.

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This article is devoted to the problem of restricting human rights to freedom of movement. The author justifies the conclusion that the gender approach in imposing restrictions on freedom of movement can be observed when it concerns private territories or is conditioned by religious norms recognized officially in that country. There are a number of religious norms in Buddhism, Christianity, Islam, Shintoism, Hinduism, Judaism, Zoroastrianism and other religions that apply gender differences when imposing restrictions on freedom of movement.

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7

Mejbel, M. M. Ahmed Humaid, and M. M. Ahmed Rashid Mejbel. "The most important physical and natural manifestations in Shintoism religion." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 224, no. 2 (March 1, 2018): 151–68. http://dx.doi.org/10.36473/ujhss.v224i2.272.

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The cosmic manifestations characterized by beauty and great scenery cause a catalyst to move the religious feeling when you follow some religions, Vantage his admiration for these appearances, which move in the Doakhlhm delinquency toward enjoy it and thanks and praise it and then it developed thereafter until they thought that these manifestations of the lives and hearts of analogy to them spirits and souls of these spirits and enemy forces lurking behind the appearances by a hand that gives them these appearances that liked it Vtqrbwa worship and offerings and enemy goddess or expressing these gods.

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8

YOSHINOBU, Kunio, Yoshihisa SAWANOBORI, and Kenji JITSUNARI. "DISTRIBUTION OF ARCHITECTURAL STYLES OF SHINTOISM SHRINES IN BINGO PROVINCE IN EDO ERA : Study on Shintoism main shrines in Bingo province in Edo era (1)." Journal of Architecture and Planning (Transactions of AIJ) 60, no. 473 (1995): 121–30. http://dx.doi.org/10.3130/aija.60.121_5.

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9

YOSHINOBU, Kunio, Yoshihisa SAWANOBORI, and Kenji JITSUNARI. "THE CHARACTERISTICS OF PLAN OF SHINTOISM SHRINES IN BINGO PROVINCE IN EDO ERA : Study on shintoism main shrines in Bingo province in Ed era (2)." Journal of Architecture and Planning (Transactions of AIJ) 61, no. 484 (1996): 203–11. http://dx.doi.org/10.3130/aija.61.203_1.

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10

Choi, Kwimuk. "Different explanations about the origin of Bodhisattva in Taoism and Shintoism." Journal of The Society of Korean Language and Literature 87 (December 31, 2019): 5–24. http://dx.doi.org/10.33335/kll.87.1.

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11

Ishii, Tatsuro. "The Festival of the Kasuga Wakamiya Shrine." Theatre Research International 12, no. 2 (1987): 134–47. http://dx.doi.org/10.1017/s030788330001347x.

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Kasuga Wakamiya no On-matsuri (hereafter referred to as On-matsuri) is a giant annual festival which has taken place for almost 850 years. Nara, the first permanent capital of Japan between 710 and 794 A.D., abounds in ancient rituals and festivals even to the present day; On-matsuri is the largest of these, attracting both local people and visitors from throughout Japan. On-matsuri is known particularly for its wealth of ancient Japanese performing arts such as kagura, bugaku, sēnō, dengaku, sarugaku, and nō, as well as for the ritualistic events of Shintoism, the polytheistic religion indigenous to Japan.

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12

Bae, Kwan-mun. "The Impact of Astronomical Knowledge on the Cosmology of Japanese Neo-Shintoism." East Asian Ancient Studies 40 (December 30, 2015): 241–66. http://dx.doi.org/10.17070/aeaas.2015.12.40.241.

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13

Otani, Tetsuo. "A Study of Confucianism, Shintoism and Buddhism within the Modern Soto Sect." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 34, no. 2 (1986): 699–706. http://dx.doi.org/10.4259/ibk.34.699.

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14

Rarick, Charles A. "The philosophical impact of Shintoism, Buddhism, and Confucianism on Japanese management practices." International Journal of Value-Based Management 7, no. 3 (1994): 219–26. http://dx.doi.org/10.1007/bf00897784.

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15

Hamamoto, Mari. "Suicide and Brain Death: A Study of Contemporary Japanese Spirituality and Identity." Illness, Crisis & Loss 11, no. 2 (April 2003): 122–33. http://dx.doi.org/10.1177/1054137302250935.

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In this article, the author discusses the spiritual crisis facing contemporary Japanese people. First, the author deals with how modernization has pervaded Japanese people and how it has affected their attitude toward religion, as well as their identity in the context of history. Starting from the characterization of the coexistence of Buddhism and Shintoism, the author explores Japanese spirituality and the sense of self. Then, the problems of suicide and brain death are dealt with, with reference to the discussion of identity. These problems will be discussed because each one throws some doubt on the values of highly modernized contemporary society. By shedding light on these issues, the author describes how the spirituality of Japanese people is at stake.

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16

Otani, Tetsuo. "A Study of Confucianism, Shintoism and Buddhism within the Modern Soto Sect (2)." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 36, no. 2 (1988): 682–89. http://dx.doi.org/10.4259/ibk.36.682.

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17

Kimura, Keiko. "The Role of the Noh Play Chikubushima: An Amalgamation of Shintoism and Buddhism." International Journal of the Image 1, no. 4 (2011): 11–18. http://dx.doi.org/10.18848/2154-8560/cgp/v01i04/44222.

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18

Carl Wilson and Garrath T. Wilson. "Taoism, Shintoism, and the Ethics of Technology: An Ecocritical Review of Howl's Moving Castle." Resilience: A Journal of the Environmental Humanities 2, no. 3 (2015): 189. http://dx.doi.org/10.5250/resilience.2.3.0189.

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19

Ishii, Noriko. "“Difficult Conversations across Religions, Race and Empires: American Women Missionaries and Japanese Christian Women during the 1930s and 1940s”." Journal of American-East Asian Relations 24, no. 4 (October 31, 2017): 373–401. http://dx.doi.org/10.1163/18765610-02404004.

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This essay examines how American and Japanese women in the foreign missionary movement struggled to reconcile the rise of state Shintoism, Japanese patriotic nationalism, and American racism and nationalism with their Christian faiths during the 1930s and 1940s when the United States and Japan were moving towards war. It applies Kris Manjapra’s notion of “aspirational cosmopolitanism” as the conceptual framework in its exploration of how an American woman missionary and her Japanese convert developed different visions of egalitarian cosmopolitanism and remained faithful to their Christian faiths as the states of Japan and the United States demanded more conformity to their wartime notions of patriotism. Charlotte B. DeForest, the last missionary president of Kobe College, who struggled with the questions of shrine visits and racism against Japanese Americans, managed to shape a new hybrid identity as Christian and “supernational.” Takeda (Cho) Kiyoko, her former student, finally identified a Japanese dual consciousness through the image of “humans in shells”—a clue to another cosmopolitan vision rooted in Christian faith appropriate to Japanese culture in reconciliation with Asia.

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20

Kurniawan, Nicholas. "Studi Kritis terhadap Power Encounter ." Veritas : Jurnal Teologi dan Pelayanan 5, no. 1 (April 1, 2004): 23–36. http://dx.doi.org/10.36421/veritas.v5i1.124.

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Konteks pembicaraan dalam kajian ini erat kaitannya dengan kepercayaan animisme. Animisme adalah suatu sistem kepercayaan bahwa keberadaan-keberadaan spiritual (spiritual being) dan kekuatan-kekuatan spiritual (spiritual force) memiliki kuasa atas kehidupan manusia dan sebagai konsekuensinya, manusia harus menemukan keberadaan dan kekuatan apa yang mempengaruhi mereka dalam rangka menentukan tindakan-tindakan masa depan dan secara terus menerus mendayagunakan kuasa itu. Sebagai suatu aliran agama, paham ini mungkin tampak sudah punah, namun sebagai suatu sistem kepercayaan, paham ini meluas secara luar biasa dan “bersanding” dengan agama-agama besar yang ada, karena ada banyak pemeluk agama besar di dunia ini berasal dari latar belakang animistis. Hal ini juga terwujud dalam bentuk-bentuk yang beraneka ragam, seperti mistisisme New Age, horoskop, shintoisme, shio-shio dalam tradisi Tionghoa. Indonesia termasuk lahan subur untuk perkembangan animisme karena latar belakang historis Indonesia yang kuat dalam animisme. ... Artikel ini berupaya untuk merespons power encounter dari sudut pandang Alkitab, sebagai dasar ontologis, dengan mengacu pada beberapa peristiwa yang dianggap sebagai power encounter yang terjadi dalam Alkitab serta mengomentarinya dan membahas tentang konsep “kuasa” dalam Alkitab. Diharapkan artikel ini akan berguna bagi para pelayan Tuhan dalam melayani orang-orang yang terlibat dalam kasus-kasus animistis—baik di dalam budaya suku yang primitif maupun dalam budaya bangsa yang modern—dengan cara yang tepat dan sesuai dengan firman Tuhan.

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21

Veselič, Maja. "The Allure of the Mystical." Asian Studies 9, no. 3 (September 10, 2021): 259–99. http://dx.doi.org/10.4312/as.2021.9.3.259-299.

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Alma M. Karlin (1889–1950), a world traveller and German-language travel and fiction writer, cultivated a keen interest in religious beliefs and practices of the places she visited, believing in the Romantic notion of religion as the distilled soul of nations as well as in the Theosophical presumption that all religions are just particular iterations of an underlying universal truth. For this reason, the topic of religion was central to both her personal and professional identity as an explorer and writer. This article examines her attitudes to East Asian religio-philosophical traditions, by focusing on the two versions of her unpublished manuscript Glaube und Aberglaube im Fernen Osten, which presents an attempt to turn her successful travel writing into an ethnographic text. The content and discourse analyses demonstrate the influence of both comparative religious studies of the late 19th century, and of the newer ethnological approaches from the turn of the century. On the one hand, Karlin adopts the binary opposition of religion (represented by Buddhism, Shintoism, Daoism and Confucianism) or the somewhat more broadly conceived belief, and superstition (e.g. wondering ghosts, fox fairies), and assumes the purity of textual traditions over the lived practices. At the same time, she is fascinated by what she perceives as more mystical beliefs and practices, which she finds creatively inspiring as well as marketable subjects of her writing.

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22

박경수 and KimSoonJeon. "The Colonial Shintoism Policy and the Means of the Theocracy － Focusing on the Historical Textbooks Edited by the Government Generals of Korea －." Journal of the society of Japanese Language and Literature, Japanology ll, no. 74 (August 2016): 289–310. http://dx.doi.org/10.21792/trijpn.2016..74.015.

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23

Whiting, Russell, and Sándor Gurbai. "Moving from the Implicit to the Explicit: ‘Spiritual Rights’ and the United Nations Convention on the Rights of Persons with Disabilities." Canadian Journal of Disability Studies 4, no. 3 (October 19, 2015): 103. http://dx.doi.org/10.15353/cjds.v4i3.233.

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This article considers spiritual rights in relation to the United Nations Convention on the Rights of Persons with Disabilities (UNCRPD). It notes that unlike in other legally binding UN treaties spiritual rights is not a term covered in this convention. The purpose of the article is to explore how that exclusion happened, what it means, what lies behind it and also to suggest one way of considering how the convention might have been enriched by explicitly including spiritual rights. Firstly, the article discusses the use of the term spiritual rights. It goes on to analyse how spiritual rights are recognized in some UN treaties and not others. The article then examines the travaux préparatoires of the convention and studies how spiritual rights were excluded after an extended period of debate between delegates. The article challenges the view of some delegates that if spiritual rights is included in other conventions that should be sufficient. It uses the Christian doctrine of incarnation to explore what might be distinctive about spiritual rights for people with disabilities. Boros and Vanier’s interpretations of the doctrine are briefly considered before a fuller exploration of the “Disabled God” incarnationalism of the theologian Nancy Eiesland, who was in fact involved in the drafting of UNCRPD. The idea of the Disabled God is also shown to be meaningful outside of a Christian context with an example from Shintoism. The article concludes that whilst spiritual rights is certainly a contested term, its omission from the UNCRPD is to be lamented.

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24

Belova, Darya Nikolaevna. "Female Images in Chinese and Japanese painting." Культура и искусство, no. 5 (May 2021): 114–38. http://dx.doi.org/10.7256/2454-0625.2021.5.35526.

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This article analyzes female images in Chinese and Japanese painting (Bijin-ga). The subject of this research is the depiction of Chinese beautiful women on the scrolls of the X – XVII centuries and Japanese woodblock printing of the XVII – XIX centuries. Attention is given to the works of modern artists. It is noted that the aesthetic ideals are oriented towards the perception of beauty in the context of national culture of China and Japan, which undergo changes in each era, nurtured by Buddhism, Shintoism, Taoism and Confucianism, which contributed to the development of female image and symbolic sound. The fact that the worldview orientation towards women and their status in the Far Eastern society faded away defines the relevance of the selected topic. The novelty of lies in the comparative analysis of philosophical-aesthetic traditions of Chinese and Japanese painting, reflected in female images in the historical development, with the emphasis on its modern development. The conclusion is made that the assessment of female image in Chinese and Japanese art requires taking into account the national mentality, spiritual traditions, and interinfluence of cultures. The perception of the changing image of women in society plays a special role. It is determined that the depiction of women in clothes and face paint that conceals their body shape and facial emotions, deprive a woman of her individuality and lower her social status. Such trend remains in the contemporary art of these countries. Up until now, female images resemble the symbolism of depiction, closeness to nature, interweaving of external and internal content substantiated by the aesthetic, ethical and philosophical saturation of painting, indicating the uniqueness of each culture and its national heritage.

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25

Burkhanov, Rafael A., Evgenia V. Ivanova, and Anna D. Kolpakova. "Religious Mythology: The Problem of Aberration of Infernal Characters in Japanese “Anime." Journal of Siberian Federal University. Humanities & Social Sciences, May 2019, 752–63. http://dx.doi.org/10.17516/1997-1370-0420.

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The article represents the study, devoted to the peculiarities of the modern infernal religious mythology manifestation in the space of mass media. The authors’ interest is focused on the analysis of the locus of religious mythology from through the aberration of Western culture characters on the Japanese ones. Thereby the narrative scope of the author’s concept of “religious mythology” is expanded. The interaction of mass culture and religion within the framework of a single study is increasingly common, however, the syntax of Shintoism and anime is a rare, although, relevant topic. In this article, the authors set the task of examining and analysing the influence of Shintoism, Christianity, Buddhism and American culture on the interpretation of infernal cultural heroes (characters) in the media discourse of Japanese animation developed during the creation of animated films and TV series

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26

Bittmann, Stefan. "The Role of Humanoid Robotics in Health Care System." Journal of Regenerative Biology and Medicine, January 1, 2021. http://dx.doi.org/10.37191/mapsci-2582-385x-3(1)-053.

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In Japan, new developments in the field of robotics are being received with interest and enthusiasm by the population and used in everyday life. This can be explained on the one hand by a long tradition of stories that report positively on artificial servants for humans. These stories continue into modern manga comics. Robots take on positive roles, expanding the capabilities of humans and being of service to them. On the other hand, Japanese religions and philosophies such as Buddhism and Shintoism influence attitudes towards robots.

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27

Havier, Maugina. "Nilai-Nilai Shintoisme pada Perbedaan Warna dan Bentuk Gerbang Dunia Dewa di Awal dan Akhir Film Spirited Away Karya Studio Ghibli." Jurnal Desain Indonesia, July 14, 2021, 37–56. http://dx.doi.org/10.52265/jdi.v3i1.120.

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Spirited Away is an animation made by Ghibli Studio on 2001 under Hayao Miyazaki direction. This movie awarded as The Best Animation by The 75th Academy Award. This movie tells about the journey of Chihiro, the protagonist who’s been “spirited away” to the spirit world. There’s a significant difference on the visual and surounding of the scene when Chihiro went inside the spirit world through the gate in the beginning of the movie and when she’s back from that world at the ending. Even it’s pretty clear that it is the same place, but the gate, the colors, material, and the environment seems to be different. This visual generate a long controversy, include of how excactly the story end. Question arise of the significant distinction on the visual of the gate between the scenes, like why on the beginning the color of the gate is red with some characteristic of Shinto’s Temple architectural, but then the gate at the ending is white and made from stone piles. Hayao Miyazaki as creator of the movie has never explicitely answer the question on this matter. This qualitative study using visual examination method on colors and material of the gates, from the perspective of Shinto’s and Japanese architecture, to know the reason behind the importance of differentiating the visual of the gates in the beginning and the ending of the movie.

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