secondThe Japanese are not religious? Only 10% to 15% of Japanese believe that they have religious beliefs. In the 2012 “Global Religious Belief and Atheism Index”, Japan ranked second among the countries with the least religious beliefs. Nevertheless, Japan’s official statistics for 2019 show that out of a total population of 126 million, there are 87.9 million followers of Shintoism and 84.6 million Buddhists in Japan’s native natural religion. Where are the errors in Western calculations and inferences?
Christopher M. Kavanagh and Jonathan Jong solved this problem in their paper “Does Japan Have Religious Beliefs?” Journal of Religious, Natural and Cultural Studies (Band 14, Heft 1, 2020)Its predecessor was called ecological theology, which explored the paradox of Japanese religious belief in a country full of sacred buildings. Temples and shrines are not just historical sites. For example, students in Kyoto prayed for good results in the exam hell at Kitano Tenmangu Shrine, and other shrines provided patron saints for cooks or merchants. Typical is the life-affirming Shintoism-which is responsible for the entrance ceremony of the newborn, the wedding and the blessing at the capping ceremony or the start of the car-and the spiritual task between the Buddhism responsible for burial and the afterlife.
Especially the various Zen Buddhism in Japan, its affirmation of emptiness, posture of letting go, and unsuitability to all impermanence are the opposites of calligraphy and education. Shintoism does not know the doctrines, commandments, founders, ways of salvation, and the Bible. The author asks, does it make sense to talk about religion as far as Japan is concerned? Through a survey of a thousand Japanese, you are discussing the limitations of the religious concept.
Symbols indicate denominations and doctrines
Japanese religion has neither exclusive membership nor missionary mission. Many families have altars dedicated to ancestor worship and altars dedicated to local gods. Despite the statistics, the Japanese are unwilling to declare that they belong to a particular religion. Due to expensive Buddhist tombs and Aum sect attacks on the Tokyo subway, negative images of organized religious beliefs also prevail.
Since modern times, “religion” has been translated as “religion” (the word means sect and doctrine). This term implies belief and hierarchy and strengthens the dichotomy between the secular and religious realms, especially since the 1889 Constitution also provided for religious freedom. But modern empires use this word creatively, because the sun goddess enshrined in Ise Shrine is the legendary ancestor of Tenno. As the father of the tribe, the emperor walked in the forefront of ideologies such as “family country” and “god country”. All aspects of Shintoism have been declared as state worship, and the worship of the emperor is the following civic duty. The post-war constitution brought Shintoism back to religion. The lack of distinction between religions is still subtle, as the politician’s private announcement of visits to the Yasukuni Shrine shows that the Yasukuni Shrine is respected there.
Interpersonal religion
In order to circumvent Abraham’s trap, the author compares orthodox culture with orthodox concepts. Most interactions with religious institutions occur during the annual cycle of ritual practices, through rituals and festivals (matsuri), during which prayers for a good harvest or disease prevention are made. The colorful festivals in Japan, the portable shrines of local gods (Mikoshi) parade through their communities, accompanied by dance and music, are factors that attract tourists and economic factors. Despite the dramatic ceremonial performances, most people in the festival community do not know the gods worshipped locally or the religious significance of the festival.
As an alternative to the sectarian connection with the dominant institution, the sociologist Kei’ichi Yanagawa talked about a “relationship religion” based on rituals and including ancestors. Toshimaro Ama contrasts revealed religions and the precepts that are far from everyday life with natural religions such as Shintoism. Shintoism, as a “poor religion”, provides purification rituals for its followers, but does not require them to follow the Puritan lifestyle. Although the core of Japanese religious beliefs is open to transcendence, its core lies in the realization of this secular advantage (genze riyaku) through practices aimed at happiness, healing, and purification.
The promotion of temple protection in the form of amulets, offerings and festivals proves the centrality of rituals in the spiritual market. The author advocates a religious concept that goes beyond Western standards, such as belief in faith, regular participation, hierarchy, and exclusive membership. Conversely, just as Christians in Europe are often non-cultivating believers, Japanese can also be called non-confession practice.
