Littérature scientifique sur le sujet « Laie Hawaii Temple »

The brighter aspects of hinmin life are examined here, with poor people seen as agents who embraced challenges and sought to enjoy life. At work, many found meaning in what they did, even as they strove to advance and engaged in individual acts of protest. In the political sphere, it is clear that hinmin were heavily involved in the public protests and riots that marked the late-Meiji years—and that they had a significant impact. At home, they read newspapers in surprising numbers, created communities that, over time, began to resemble the village communities from which they had come, and they worked to improve their finances and their lives. Beyond that, the hinmin were celebrators. Their participation in street markets, in holidays, in seasonal celebrations such as blossom-viewing, and in temple festivals is detailed, with an emphasis on the the Asakusa temples and entertainment centers.

This chapter includes a study of a textual account of the origins of the Buddhist monastic sangha (and thus the beginnings of the the ritual of ordination) in the canonical Vinayapitaka (“Book of Discipline”). It then recounts the dramatic economic and social changes witnessed in Thailand in the late 20^th c. before recounting how the seemingly ubiquitous practice of temporary ordination into the sangha by Thai males can be contrasted by a study of its observance in a rural village in northwest Thailand with its observance at a powerful and well-endowed temple in the suburbs of Bangkok.

This chapter too shows how poverty among Japanese immigrants on Hawai’ian sugar plantations differed from that in Japan’s cities. It begins with the reasons for immigration and the locales from which people came, as well as the process for getting to the plantations. A section on the sugar fields focuses on how hard the work was, how cruel overseers (lunas) were, and the role played by women. The section on camp life shows the importance of baths and temples and how the coming of women and of religious and educational institutions stabilized the camps. And a section on change discusses the emergence of labor activism, the remittances sent to families in Japan, the growing diversity of jobs, the improvement health care, and the importance of education, including Japanese-language schools. The chapter concludes that change occurred more rapidly in Hawai’i than in the hinminkutsu, for reasons that were primarily structural.

The island of Kyushu has an exceptionally high concentration of documentary and physical evidence of past Six Kannon practice in Japan. The miraculous story of the Six Kannon images that appeared at Six Kannon Lake in the Kirishima Mountains fueled the worship of the cult. The varied cult imagery from Kyushu includes the incised bronze sutra container from Chōanji dated to 1141 that had been buried in a mountain in Kunisaki, to a sixteenth-century set from Chōkyūji made by the Shukuin busshi group of sculptors, to the Fumonji seventeenth-century set that had dual Buddhist-kami identities, which was relocated several times over the centuries between different temples and shrines in the Sagara domain. This chapter’s geographic approach makes clear that the strategy of matching Six Kannon with six kami, or six gongen, was a major driving force for the cult in the region of Kyushu.

During the Kamakura period and beyond, deathbed practices spread to new social groups. The ideal of mindful death was accommodated to warriors heading for the battlefield and was incorporated into war tales. It was reinterpreted in emergent Zen communities by such figures as Enni, Soseki, and Koken Shiren; within the exclusive nenbutsu movements, by Hōnen, Shinran, Shinkyō, and others; and by Shingon adepts such as Kakukai, Dōhan, Chidō, and others who advocated simplified forms of A-syllable contemplation (ajikan) as a deathbed practice naturally according with innate enlightenment. Amid the thriving print culture of early modern times, new ōjōden and instructions for deathbed practice were compiled and published. These often show a pronounced sectarian orientation, reflecting Buddhist temple organization under Tokugawa rule; they also reveal much about contemporaneous funeral practices. Deathbed practices declined markedly in the late nineteenth and early twentieth centuries, a casualty of modernity and changing afterlife conceptions.