Religion in Japan
From Wikipedia, the free encyclopedia
The primary religions in Japan are Buddhism and Shintō (神道, "the way of the gods"). Most Japanese people do not identify as exclusively belonging to just one religion, but incorporate features of both religions into their daily lives in a process known as syncretism.
Shinto and Buddhist teachings are deeply entangled in Japanese everyday life, though the Japanese people themselves may not be aware of it. Generally speaking, it can be difficult for outsiders to disentangle "real" Japanese religion from everyday superstition and rituals; most Japanese people do not often give the distinction much thought.
One of the main characteristics of Japanese religion is its tendency towards syncretism. The same person may have a wedding at a Christian church and have a funeral at a Buddhist temple. Japanese streets are decorated on Tanabata, Obon and Christmas.
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[edit] History
While it has been the backbone of the Japanese culture from ancient times, between the 16th to the 19th century Shintō flourished, eventually seeking unity under a symbolic imperial rule. Adopted by the leaders of the Meiji Restoration as a "pure" Japanese religion, it received state support and was isolated from Buddhism and radicalized to spur patriotic and nationalistic feelings in the buildup towards World War I.
Following World War II, state support was discontinued and the Emperor publicly disavowed divinity, under American pressure. Today Shintō has reverted to a more peripheral role in the life of the Japanese people. The numerous shrines are visited regularly by local believers and sightseers. Many marriages are held in the shrines, and children are brought after birth and on certain anniversary dates; special shrine days are celebrated for specific occasions, and numerous festivals are held throughout the year, often drawing huge crowds at the larger shrines. Many homes have "god shelves" （神棚, kamidana）, where offerings can be made to Shinto deities.
Buddhism first came to Japan in the 6th century and for the next 10 centuries exerted profound influence on its intellectual, artistic, social, and political life; 96%[1] of Japan's population is Buddhist. Most funerals are conducted by Buddhist priests, and burial grounds attached to temples are used by Buddhism, Shinto, and other faiths such as Christianity.
Confucianism, although not practiced as a religion, has deeply influenced Japanese thought. In other words, Confucianism is the practice of proper forms of conduct, especially in social and familial relationships. It is derived from compilations attributed to the fifth-century B.C. Chinese philosopher Kong Fuzi or Kongzi (Confucius; in Japanese, Koshi). Confucian government was to be a moral government, bureaucratic in form and benevolent toward the ruled. Confucianism also provided a hierarchical system, in which each person was to act according to his or her status to create a harmoniously functioning society and ensure loyalty to the state. The teachings of filial piety and humanity continue to form the foundation for much of social life and ideas about family and nation. Neo-Confucianism, introduced to Japan in the twelfth century, is an interpretation of nature and society based on metaphysical principles and is influenced by Buddhist and Taoist ideas. In Japan, where it is known as Shushigaku (Shushi School, after the Chinese neo-Confucian scholar Zhu Xi–Shushi in Japanese), it brought the idea that family stability and social responsibility are human obligations. The school used various metaphysical concepts to explain the natural and social order. Shushigaku, in turn, influenced the kokutai (national polity) theory, which emphasized the special national characteristics of Japan.
Taoism from China has influenced Japanese thought and has a special affinity to Zen Buddhism. Zen's praise of emptiness, exhortations to act in harmony with nature, and admonitions to avoid discrimination and duality all are parallel in Taoist beliefs. The lunar calendar, the selection of auspicious days for special events, the sitting of buildings, and numerous folk medicine treatments also have origins in Taoism and continue as customs to varying degrees in contemporary Japanese society. Taoism has also influenced native shamanistic traditions and rituals.
[edit] Shinto
Shintoism is one of Japan's largest religions and is the native religion. It originated in and is almost exclusive to Japan. Shintō originated in prehistoric times, as a religion with respect for nature and in particular certain sacred sites. These sites may have originally been used to worship the sun, rock formations, trees, and even sounds. Since each of these things was associated with a deity this resulted in a complex polytheistic religion. The deities in Shintō are known as kami, and Shinto, itself, means the way of the gods. Worship of Shinto is done at shrines. Especially important is the act of purification before visiting these shrines.
Shinto as an indigenous religion has no holy book, no founder, and no canon. The Nihongi and Kojiki, however, contain a record of Japanese mythology.
Shinto began to fall out of fashion after the arrival of Buddhism, but soon, Shinto and Buddhism began to be practiced as one religion. On sites of Shintō shrines, Buddhist temples were built, and people began to adhere to both.
Before 1868, there were three main forms of Shinto: Shrine Shinto, the most popular type; Folk (or Popular) Shinto, practiced by the peasants; and Imperial Household Shinto, practiced by the imperial family.
In the 18th and 19th centuries, people began to form independent Shinto sects, which were very radical and some even monotheistic, such as Tenrikyo. These were soon known as the Shinto Sects, or the New Religions.
After the Meiji Revolution in 1868, Shinto and Buddhism were forcefully separated. The Emperor Meiji made Shintō the official religion, creating a form of Shinto known as State Shinto, which merged Shrine, Folk, and Imperial Household Shinto together. Sect Shinto was seen as radical and separated from State Shintō. Under Meiji, Japan became a moderate theocracy, with shrines being controlled by the government. Shinto soon became a reason for Japanese nationalism. After Japan took over Korea and Taiwan, State Shinto became the official religion of those countries as well.
During World War II, the government forced every subject, regardless of his or her adherence or belief, to practice State Shinto and admit that the Emperor was divine. Religions were strongly controlled by the government and those against Imperial cult, notablly Oomoto and Soka Gakkai, were persecuted.
When the Americans occupied Japan in 1945, the shrines were taken away from the government, and State Shinto was abolished. Shrine, Folk, and Imperial Shinto became separated. Sect Shinto distanced itself from mainstream Shinto.
[edit] Buddhism
Buddhism first arrived to Japan in the sixth century, from the Southern part of Korean peninsula kingdom of Baekje, where the Baekje king sent the Japanese emperor a picture of the Buddha and some sutras.[citation needed] Japanese aristocrats built many Buddhist statues and temples in the capital at Nara, and then at the later capital of Heian (now Kyoto).[citation needed]
Buddhism is divided into three forms, the more orthodox and impersonal Theravada Buddhism, which is prevalent in India and Southeast Asia, and the more personal Mahayana Buddhism, which spread to North India, China, Tibet, and from there went to Korea, where it came to Japan. The third is Vajrayana Buddhism. From the beginning, the largest form of Buddhism in Japan was the Mahayana school. According to the Agency of Cultural Affairs, 91 million persons identify themseleves as Buddhist [2].
In the capital of Nara, six Buddhist sects were created. These six are today quite small and called together "Nara Buddhism". Some were Theravada influenced. These Buddhist schools did very well, but when the capital moved to Heian, more forms of Buddhism arrived from China.[citation needed] The two survivors of that day are Shingon, an esoteric form of Buddhism similar to Tibet's Vajrayana (or Tantric) Buddhism, and Tendai, a monastic conservative form known better by its Chinese name of Tiantai. These Buddhist forms converted many Japanese, and temples were built all over Heian. Most Japanese at this time too adhered to both Shinto and Buddhism.[citation needed]
When the shogunate took power in the 1100s, and the administrative capital moved to Kamakura, new forms of Buddhism arrived. The most popular was Zen, known in China as Chan. Zen Buddhism was completely different, and it was the most popular type of Mahayana Buddhism of the time period. Zen split up into two different forms, Rinzai and Soto. Soto Zen is the more popular of the two today.[citation needed]
Another form of Buddhism arrived in the Kamakura period, known as Jodo-kyo or Pure Land Buddhism. Pure Land Buddhism emphasizes the role of Amida Buddha or the Buddha of the Western Paradise. This school promises that reciting the phrase "Namo Amida Butsu" upon death will result in a person being removed by Amida to the "Western Paradise" or "Pure Land" and from then on to Nirvana. Jodo-kyo attracted the merchant and farmer classes. But after Honen, Jodo-kyo's head missionary in Japan, died, the form split up. Jodo-shu were followers of Honen who said that saying the Nembutsu (an abbreviation for Namo Amida Butsu) many many times would save someone. The more liberal form started by Shinran known as Jodo Shinshu says that saying the phrase once with a pure heart will save you. It has also dropped monastism. Jodo Shinshu is the largest form today.[citation needed]
A more radical form of Buddhism was Nichiren Buddhism, created by the monk Nichiren, which praised the Lotus Sutra. Nichiren's teaching was often revolutionary, and the shogun distrusted him, especially when he said that the Mongols were to invade Japan. When the shogun heard this, he exiled Nichiren, but it soon became true. Nichiren Buddhism is the second largest form, and split off into Nichiren-shu, Nichiren Sho-shu, a more radical form, and Soka Gakkai, a very radical Nichiren denomination, whose political wing forms the conservative yet buddhist New Komeito Party, Japan's third largest political party.[citation needed]
Shinto and Buddhism were closely knit, and forms of Shinto and Buddhism were formed where the two were merged together. In 1868, after the Meiji Restoration, Buddhism and Shintō were separated, but many Japanese still adhered to both.
Today, many Japanese adhere to Nishi Honganji-ha Buddhism, a conservative form of Jodo Shin-shu. It was formed in 1580, after Honganji, a form of Jodo Shin-shu, split up into two forms - Nishi and Higashi.
[edit] Minority religions
- See also: Kirishitan
Christianity Today, according to the recent surveys, there are 1 million Christians in Japan[3][4] but according to the US State Department 2007 Report, Japan has 3 million Christians[5].
Islam Around 60,000 practicing Muslims.
Hinduism is a small minority religion in Japan. Hinduism and other Indian related beliefs (including Buddhism) spread to Japan from China and Korea during the 6th century. In the 19th century Hindu numbers increased with immigrants seeking to participate in the textile importing and exporting industry.
Sikhism is also a very small minority religion in Japan. Sikhs came to Japan from China, Korea, and Hong Kong. Sikhs live mainly in Kobe and Tokyo.
Judaism is practiced by approximately 600 Americans and Europeans residing in Japan, [6], at synagogues located in Tokyo and Kobe. In addition, it is practiced on several US military bases in Japan. There is also a Makuya community of Japanese who claim to be descendants of two of the Lost Tribes of Israel (Dan and Zebulun).
Ryukyuan are the beliefs of Ryukyuans, the people of Okinawa and the other Ryukyu Islands.
[edit] New religions
Beyond the two traditional religions, many Japanese today are turning to a great variety of popular religious movements normally lumped together under the name "New Religions". These religions draw on the concept of Shinto, Buddhism, and folk superstition and have developed in part to meet the social needs of elements of the population. The officially recognized new religions number in the hundreds, and total membership is reportedly in the tens of millions.
The biggest new religion is Soka Gakkai, a Buddhist sect, founded in 1930. The New Komeito Party is of this faith. It is both in national and local assemblies and has a huge influence on politics as it is a part of the coalition government at the Diet. Because the Constitution requires separation of church and state the party's connections with the religion is often criticized.
Many of these new religions actually arose as part of Shintō, and some still have Shinto in their teachings. Some, not all, of the new religions are also known as Sect Shinto, such as Tenrikyo.
Other new religions include:
- Aleph - formerly called Aum Shinrikyo, which reached notoriety in 1995 with incidents such as the sarin gas attack on the Tokyo subway
- Kiriyama Mikkyo (Kiriyama Esotericism)
- Kofuku no Kagaku (The Institute for Research in Human Happiness)
- Konkokyo
- Oomoto
- Pana-wave laboratory
- PL Kyodan - Church of Perfect Liberty
- Seicho no Ie
- Sekai Mahikari Bunmei Kyodan - True Light Sect
- Sekai kyūsei kyō - Church of World Messianity
- Shinreikyo (God-Soul Sect)
- Sukyo Mahikari
- Tenrikyo
- Zenrinkyo - formerly Zenrinkai
[edit] Religious practice
Most Japanese participate in rituals and customs derived from several religious traditions. Life cycle events are often marked by visits to a Shintō 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 and the official beginning of adulthood at age twenty. Wedding ceremonies are often performed by Shinto priests, but Christian weddings (or rather secular American-style chapel weddings, called howaito uedingu ("white wedding") in Japanese) are also popular. In the early 1980s, more than 8% of weddings were held in a shrine or temple, and nearly 4% were held in a church. The most popular place for a wedding ceremony—chosen by 41%—was a wedding hall. These days most Japanese weddings are Christian style, using liturgy but not always with an authorized priest.
Japanese Funerals are usually performed by Buddhist priests, and Buddhist rites are also common on death day anniversaries of deceased family members. Some Japanese do not perform ancestral ceremonies at all, and some do so rather mechanically and awkwardly. But there have also been changes in these practices, such as more personal and private ceremonies and women honoring their own as well as their husbands' ancestors, that make them more meaningful to contemporary participants.
There are two categories of holidays in Japan: matsuri (festivals), which are largely of Shinto origin and relate to the cultivation of rice and the spiritual well-being of the local community, and nenjyuu gyouji (annual events), mainly of Chinese or Buddhist origin. The matsuri were supplemented during the Heian period with more festivals added and were organized into a formal calendar. In addition to the complementary nature of the different holidays, there were later accretions during the feudal period. Very few matsuri or nencho gyo are national holidays, but they are included in the national calendar of annual events. Most matsuri are local events that follow local traditions, and vary from place to place.
Most holidays are secular in nature, but the two most significant for the majority of Japanese--New Year's Day for Shinto believers and Obon (also called Bon Festival) for Buddhists, which marks the end of the ancestors' annual visit to their earthly home-- involve visits to Shintō shrines or Buddhist temples. The New Year's holiday (January 1-3) is marked by the practice of numerous customs and the consumption of special foods. These customs include time for getting together with family and friends, for special television programming, and for visiting Shintō shrines to pray for family blessings in the coming year. Dressing in a kimono, hanging out special decorations, eating noodles on New Year's Eve to show continuity into the new year, and playing a poetry card game are among the more "traditional" practices. During Obon season, in mid-August (or mid-July depending on the locale), bon (spirit altars) are set up in front of Buddhist family altars, which, along with ancestral graves, are cleaned in anticipation of the return of the spirits. As with the New Year's holiday, people living away from their family homes return for visits with relatives. Celebrations include folk dancing and prayers at the Buddhist temple as well as family rituals in the home.
Many Japanese also participate, at least as spectators, in one of the many local matsuri celebrated throughout the country. Matsuri may be sponsored by schools, towns, or other groups but are most often associated with Shintō shrines.
[edit] Religion and law
Article 20 of the 1947 Constitution states, "Freedom of religion is guaranteed to all. No religious organization shall receive any privileges from the State, nor exercise any political authority". Contemporary religious freedom fits well with the tolerant attitude of most Japanese toward other religious beliefs and practices. Separation of religion and the state, however, is a more difficult issue.
Historically, there was no distinction between a scientific and a religious worldview. In early Japanese history, the ruling class was responsible for performing propitiatory rituals, which later came to be identified as Shinto, and for the introduction and support of Buddhism. Later, religious organization was used by regimes for political purposes, as when the Tokugawa government required each family to be registered as a member of a Buddhist temple for purposes of social control. In the late nineteenth century, rightists created State Shinto, requiring that each family belong to a shrine parish and that the concepts of emperor worship and a national Japanese "family" be taught in the schools.
[edit] See also
[edit] References
[edit] External links
- Religion and the Secular in Japan: Problems in History, Social Anthropology and the Study of Religion, discussion paper by Tim Fitzgerald in the electronic journal of contemporary japanese studies, 10 July 2003.
- Christianity is popular in Japan today, Article in Pravmir Magazine
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