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Kniha uvažuje o japonských horách jako o místech náboženských úkonů. Autorka čtenáři nabízí pohled na historický i současný stav náboženských praktik, pričemž nezanedbává ekonomický aspekt jejich vývoje. První tři kapitoly, věnované historickému vývoji náboženských praktik v horské oblasti Tatejama, odhalují souvislost mezi horami a představami o posmrtném životě v Japonsku. Příklad poutnického místa Tatejama, populárního v období Edo, pomáhá představit si jakým způsobem fungovalo v tomto období poutnické místo a náboženský kult. Autorka přitom poukazuje na ekonomickou stránku provozu poutnického místa. Terénní výzkum a účast na náboženských praktikách v horských oblastech Tatejama a Dewa Sanzan umožnil autorce sledovat jejich současný stav. Získaný výzkumný materiál poodhaluje například úlohu konceptu kulturního dědictví v úsilí o udržování náboženských praktik v současnosti. Tato část poskytuje zajímavý pohled na to, jak se poskytovatelé náboženských praktik a jejich účastníci přizpůsobují novodobým podmínkám. Novodobým asketickým úkonům probíhajícím ve vodopádech je věnovaná poslední kapitola. Přesto, že jsou považované za marginální praktiky, komplexnost kvalit, se kterými jsou spojované, je příkladem kreativity v úsilí o jejich udržení.
Shugendō has been an object of fascination among scholars and the general public, yet its historical development remains an enigma. This book offers a provocative reexamination of the social, economic, and spiritual terrain from which this mountain religious system arose. Caleb Carter traces Shugendō through the mountains of Togakushi (Nagano Prefecture), while situating it within the religious landscape of medieval and early modern Japan. His is the first major study to view Shugendō as a self-conscious religious system—something that was historically emergent but conceptually distinct from the prevailing Buddhist orders of medieval Japan. Beyond Shugendō, his work rethinks a range of issues in the history of Japanese religions, including exclusionary policies toward women, the formation of Shintō, and religion at the social and geographical margins of the Japanese archipelago. Carter takes a new tack in the study of religions by tracking three recurrent and intersecting elements—institution, ritual, and narrative. Examination of origin accounts, temple records, gazetteers, and iconography from Togakushi demonstrates how practitioners implemented storytelling, new rituals and festivals, and institutional measures to merge Shugendō with their mountain’s culture while establishing social legitimacy and economic security. Indicative of early modern trends, the case of Mount Togakushi reveals how Shugendō moved from a patchwork of regional communities into a translocal system of national scope, eventually becoming Japan’s signature mountain religion.
This anthology reflects a range of Japanese religions in their complex, sometimes conflicting, diversity. In the tradition of the Princeton Readings in Religions series, the collection presents documents (legends and miracle tales, hagiographies, ritual prayers and ceremonies, sermons, reform treatises, doctrinal tracts, historical and ethnographic writings), most of which have been translated for the first time here, that serve to illuminate the mosaic of Japanese religions in practice. George Tanabe provides a lucid introduction to the "patterned confusion" of Japan's religious practices. He has ordered the anthology's forty-five readings under the categories of "Ethical Practices," "Ritual Practices," and "Institutional Practices," moving beyond the traditional classifications of chronology, religious traditions (Shinto, Confucianism, Buddhism, etc.), and sects, and illuminating the actual orientation of people who engage in religious practices. Within the anthology's three broad categories, subdivisions address the topics of social values, clerical and lay precepts, gods, spirits, rituals of realization, faith, court and emperor, sectarian founders, wizards, and heroes, orthopraxis and orthodoxy, and special places. Dating from the eighth through the twentieth centuries, the documents are revealed to be open to various and evolving interpretations, their meanings dependent not only on how they are placed in context but also on how individual researchers read them. Each text is preceded by an introductory explanation of the text's essence, written by its translator. Instructors and students will find these explications useful starting points for their encounters with the varied worlds of practice within which the texts interact with readers and changing contexts. Religions of Japan in Practice is a compendium of relationships between great minds and ordinary people, abstruse theories and mundane acts, natural and supernatural powers, altruism and self-interest, disappointment and hope, quiescence and war. It is an indispensable sourcebook for scholars, students, and general readers seeking engagement with the fertile "ordered disorder" of religious practice in Japan.
A quick review of Japanese history and a detailed account of the country's religions.
Even a fleeting glimpse of Mount Fuji’s snow-capped peak emerging from the clouds in the distance evokes the reverence it has commanded in Japan from ancient times. Long considered sacred, during the medieval era the mountain evolved from a venue for solitary ascetics into a well-regulated pilgrimage site. With the onset of the Tokugawa period, the nature of devotion to Mount Fuji underwent a dramatic change. Working people from nearby Edo (now Tokyo) began climbing the mountain in increasing numbers and worshipping its deity on their own terms, leading to a widespread network of devotional associations known as Fujikō. In Faith in Mount Fuji Janine Sawada asserts that the rise of the Fuji movement epitomizes a broad transformation in popular religion that took place in early modern Japan. Drawing on existing practices and values, artisans and merchants generated new forms of religious life outside the confines of the sectarian establishment. Sawada highlights the importance of independent thinking in these grassroots phenomena, making a compelling case that the new Fuji devotees carved out enclaves for subtle opposition to the status quo within the restrictive parameters of the Tokugawa order. The founding members effectively reinterpreted materials such as pilgrimage maps, talismans, and prayer formulae, laying the groundwork for the articulation of a set of remarkable teachings by Jikigyō Miroku (1671–1733), an oil peddler who became one of the group’s leading ascetic practitioners. His writings fostered a vision of Mount Fuji as a compassionate parental deity who mandated a new world of economic justice and fairness in social and gender relations. The book concludes with a thought-provoking assessment of Jikigyō’s suicide on the mountain as an act of commitment to world salvation that drew on established ascetic practice even as it conveyed political dissent. Faith in Mount Fuji is a pioneering work that contains a wealth of in-depth analysis and original interpretation. It will open up new avenues of discussion among students of Japanese religions and intellectual history, and supply rich food for thought to readers interested in global perspectives on issues of religion and society, ritual culture, new religions, and asceticism.
Winner of the 2022 Association for the Study of Japanese Mountain Religion Book Prize Defining Shugendo brings together leading international experts on Japanese mountain asceticism to discuss what has been an essential component of Japanese religions for more than a thousand years. Contributors explore how mountains have been abodes of deities, a resting place for the dead, sources of natural bounty and calamities, places of religious activities, and a vast repository of symbols. The book shows that many peoples have chosen them as sites for ascetic practices, claiming the potential to attain supernatural powers there. This book discusses the history of scholarship on Shugendo, the development process of mountain worship, and the religious and philosophical features of devotion at specific sacred mountains. Moreover, it reveals the rich material and visual culture associated with Shugendo, from statues and steles, to talismans and written oaths.
Ichiro Hori's is the first book in Western literature to portray how Shinto, Buddhist, Confucian, and Taoist elements, as well as all manner of archaic magical beliefs and practices, are fused on the folk level. Folk religion, transmitted by the common people from generation to generation, has greatly conditioned the political, economic, and cultural development of Japan and continues to satisfy the emotional and religious needs of the people. Hori examines the organic relationship between the Japanese social structure—the family kinship system, village and community organizations—and folk religion. A glossary with Japanese characters is included in the index.
Miyake defines folk religion as "religion that emerges from the necessities of community life." In Miyake's systematic methodological and theoretical approach, Shugendo is a classic example of Japanese folk religion, for it blends many traditions (shamanism, Taoism, Buddhism, and Shinto) into a distinctive Japanese religious worldview and is typical of Japanese religion generally."--BOOK JACKET.
"Towering over the Kanto Plain, the sacred mountain Ōyama (literally, “Big Mountain”) has loomed large over the religious landscape of early modern Japan.By the Edo period (1600–1868), the revered peak had undergone a transformation from secluded spiritual retreat to popular pilgrimage destination. Its status as a regional landmark among its devotees was boosted by its proximity to the shogunal capital and the wide appeal of its amalgamation of Buddhism, Shinto, mountain asceticism, and folk beliefs. The influence of the Ōyama cult—the intersecting beliefs, practices, and infrastructure associated with the sacred site—was not lost on the ruling Tokugawa shogunate, which saw in the pilgrimage an opportunity to reinforce the communal ideals and social structures that the authorities espoused.Barbara Ambros provides a detailed narrative history of the mountain and its place in contemporary society and popular religion by focusing on the development of the Ōyama cult and its religious, political, and socioeconomic contexts. Richly illustrated and carefully researched, this study emphasizes the importance of “site” or “region” in considering the multifaceted nature and complex history of religious practice in Tokugawa Japan."
山岳を神霊、霊地として崇める修験道。修験道や日本の民俗宗教学の第一人者である宮家準氏の6つの論考を収載。「情報社会における日本の民俗宗教」から始まり、現代における民俗宗教のあり方と意義、修験道の歴史、修験道の修行や哲学思想など、日本の宗教学・宗教史、民俗学に興味のある海外の読者へ丁寧に解き明かし、解説する。臨場感あふれる図版を20点ほど掲載。巻末に欧文と日本語対応のインデックスを付す。