Space in Shinto again
April 03, 2007
In Japan one does not say that a room in a house measures "10 by 12" but rather one counts room area in spaces, that is to say the number of tatami mats that would be needed on the floor of the room. In the West we seem to be thinking of the boundaries of space, in Japan the Japanese seem to be thinking of the space itself.
Typical Japanese house floor plan (scroll down to see numbers that show numbers of mats)
http://goodhouse.homepage.jp/1newly/003shimosakamoto3b.htm
Typical Western floor plan
http://www.virtualtours360.net/images/floorplan%20sample2.gif
Japanese roads are not given names. Japanese addresses are given by area name. Japanese houses are given numbers according to where they are in an area not where they are on the street(spatial boundary). Again this seems to suggest that space (or areas) in Japan is named, and thus emphasised, rather than the roads, lines or limits of space. This can make Japanese towns difficult to navigate
http://www.m-net.ne.jp/~kikuchiy/chimei1-1.htm
compared to even London towns where one can give a street name (the link below to where I grew up)
http://tinyurl.com/262qqm
In Japanese houses there are a lot of named spaces such as the "tokonoma" where wall hangings are put up and ornaments are placed, or the holes at the top of walls, or the gaps in partition walls. Here are some diagrams showing the various "spaces" created in traditional Japanese architecture
http://www.toyoshima-g.co.jp/yougo/0505.htm
Japanese traditional architects seem to enjoy making houses that are akin to 'rectangular Swiss cheese', with all sorts of spaces to enjoy by virtue of the interplay and presentation of spaces.
http://tinyurl.com/22pdxa
http://tinyurl.com/24hopc
Western interior design seems to emphasise boundaries such as walls and their coverings, and *content not space*, particularly a in traditional English interior
http://tinyurl.com/2x7go3
Corridors and hallways are given prominence as spaces over and above their practical uses as passage-ways.
Japanese pottery is often sparsely or "naturally" decorated and rather than using geometric shapes, its is the "foot print-like" (kutsugata-chawan, kutsu-chawan) shape of bowls, their deformation and texture and individuality that is prized. This at least demonstrates a lack
of interest in geometrical lines, and a greater interest in texture and perhaps encapsulation of space. Again this may suggest the importance of space itself in Japanese aesthetics.
http://www5d.biglobe.ne.jp/~toushou8/otyawann.htm
http://syoindo.noblog.net/blog/g/10220755.html
http://www.nezu-muse.or.jp/syuuzou/toji.index.html
http://www.nezu-muse.or.jp/syuuzou/toji/40271.html
In Japan spaces themselves are related to power more so than in the West, I think. Such as there is a lot of emphasis placed upon where people sit in a room, at a table, in a car, or in
a lift. Space or spacing is perhaps inscribed with more meaning. Some pages describing the relative importance of the positions in a room.
http://www2.kid.ne.jp/teien/kannaiannai/yo_suwaru1.html
http://www.yuinou.com/manual/page2.htm
http://www.jobclick.jp/static/mg/050530_06.html (bottom)
Behaviour in Japan is especially 'spatially contingent', with some behaviours allowed in some spaces but not in others. Rules concerning the appropriateness of behaviours depending on the place in which they are carried out, are applied in the West too, but in Japan to an even greater degree.
Such as in the almost anything goes 'red-light-district', Kabukicho, Tokyo
http://flickr.com/photos/yeungkeefu/141311940/
Or the fact that the (spatial) addresses of Yakuza, are publically listed (in Japanese):
http://www.cji.jp/Link/coffebreak/story32.htm
Indeed in Japan it is rare that one should hold a dinner party at home, or allow non family members to enter the home, since the family in Japan is defined spacially (as "ie"). Entering a home in Japan, almost defines one as family member.
[Sad aside: The tragic and brutal murder of 22yr old British, English teacher, Ms. Lindsay Anne Hawker, by a twisted 28 year old Japanese man may have been precipitated in part by different conceptions of the importance of space. As is often pointed out, there is less violent crime in Japan. One article claims that there is a kind of lurking violence in the "honne" as opposed to "tatemae" of Japanese culture.
http://tinyurl.com/2n42x5
Be that as it may, I think that one of the problems arose from different interpretations of the fact that Ms. Hawker entered the murderer's appartment. As far as I am aware, entering a man's room is a vastly more value-laden in Japan than it is in the UK. While I believe the rape statistics that show that one is far less likely to be raped in Japan, as far as I know it is almost impossible to convict someone of rape in Japan if the victim enters a private space. Japanese women are aware of this and thus are far more reticent to enter a private space with a man. Unknowingly, Ms. Hawker may have sent a message to her murderer that she had no intention of sending. This does not of course excuse the murderer. I hope they catch him soon.]
In the Japanese Garden
1) The relationship or spacing of the elements in the garden is very important, perhaps more important than the things themselves. Thus the Japanese garden contains a plants that might not be all that much to look at on their own (unlike a rose bush perhaps) but gain their beauty by the interspacing of elements.
2) The relationship between the garden and the surrounding environment, as far away as mountains in the distance, is also and important part of the garden design.
3) Geometrical patterns - that emphasise lines - are rarely used but but rather it is spatial relationships between elements that are prized.
4) The parts of the garden may represent much larger spaces, such as a whole inland sea, Japan as a whole or a whole cosmos.
5) Rather than will natural look of the English country garden, or the trimmed artificial look of the stately home garden, the Japanese garden aims for controlled nature, a nature more natural than nature. I don't know if or how this last point connects to conceptions of
space but it relates to Japanese conceptions of nature.
http://flickr.com/photos/nihonbunka/24886024/
Gay and Lesbians in Shinto
October 11, 2006
Generally speaking there is less "coming out" in Japan. I can think of a few possible reasons for this
1) Groupism
In the tight knit groupy world which is Japan, coming out will mean that one brands ones family has having a "not-normal-person" (from the point of view of the prejudiced majority), so people are less likely to admit their peculiarities, for fear of bring disrepute upon their groups.
In general groupism promotes the need for harmony, and sameness.
2) A greater degree of taboo on homosexuality.
This is less likely since there is historically a respected tradition of homosexuality in Japan among the clergy, and warrior class. There was a time not so long ago, when it was looked upon as rather noble c.f. the novels of Ihara Saikaku such as the famous Great Mirror of Male love "5 women who love love" which I recommend some scholarly works, such as the following introduction, some of the jokes in "the chrisantemum and the fish"
3) Generally less importance placed upon sexuality as being definitive of the person. This is what I have argued in previous posts. In Japan there are people that are transsexual in that they prefer to behave as expected of the opposite sex. They, some of these "okama" or queens are quite famous, often express a sexual preference for people of the same sex. However, there seems to be a dearth of interest in defining ones sexual orientation, in isolation. For example, there was
a fairly popular humorous manga in which one of the male characters enjoyed anal sex with his girlfriend's shoes, and generally the pleasures of anal sexuality
and even the pleasures of homosexual sex between men seems to be something that that is presented as having a more general appeal. Sexual "orientation" is thus presented as more of something that one does rather than who one is. Hence defining ones sexual orientation "Am I more into boys or girls?" and further then defining who one is on the basis of ones sexual orientation, "Am I a gay" does not seem to be so common, due to the less central, less self defining, less sacred-and-tabooed position that sex has in Japanese society.
Post details: The Last Judgement East and West
April 14, 2006
A Comparison between the Christian Judgement and the Judgement of King Enma
The concept of a post death judgement is one which is shared by a great many religions to a greater or lesser extent.
For the ancient Egyptians, post death judgement was central to their religion.
According to the Christian bible, humans will ressurected and they all be judged at the same time, some going to heaven some going to hell.
In The Book of Revalations, in the New Testament of the Christian Bible, the process of judgement is described as follows.
And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. Revelation 20:12 (p. 921)
Hence, according to this Christian rendition of judgement, the dead are judged by what is written in the book of life. Sometimes we hear that Saint Michael looks to see whether our name is written in the book, but Revelations is quite clear that it is not our name but what we have done that is written.
The concept of judgment is not as strong in Japan as it is in the West, but there exists a "Buddhist" tradition that the judgement of the dead is performed by "Enma-sama" (Mister Enma) or "Enma-Ou" (King Enma). Enma is a god that is inherited from an Indian god, via China, with Daoist influences. Enma also has a prominent place in the Tibet Buddhist "book of the dead." Enma is the most famoust of the ten kings or Buddhist gods that are worshipped in Japan and is believed to be an avatar of Jizou Boddhistatva. Enma stands at the entrance to hell (rather than heaven) and decides which of the 6 paths a dead person will take. Some people go to straight to hell, some are born again starving, some are born again as an animal, some are born into the world of war, some are born again as a human, and some are born again in heaven.
Enma holds a wooden staff staped like a ruler, such as held by the judges of the Sumo ring. He also has a book, but he usually seems to have a pen so that the write the verdict in the book rather than read from it. According to popular tradition in Japan, the first thing that Enma does to the dead when they arrive at his court is tear their tongue out, presumably so they cannot complain or speak out against his verdict. Enma reaches his verdict by looking in the "Jouhari" Kagami in which he can see the dead person's life, particularly any of the nasty things that the dead person has done. Accordng to some he also has a "Enma-register" in which the dead person's ill deeds are written. In an Edo period picture drawn by a Buddhist priest trying to discourage women from killing their children, Enma is shown looking into the mirror to see a younger version of the dead person before him, suffocating a child with a pillow.
There are many similarities and differences between these traditions. In both those that are deemed free of sin fare better than those that are judged to be guilty. The latter go to some sort of hell which often depicts humans being torn part and or roasted. In Christianity judgement takes places at the same time - at "Judgement Day." In Japan, on an individual basis. In Christianity the judgement takes place at the gates of heaven or by good, or someone heavenly, in Japan it takes places at the gates of hell by someone much more fearful: the god of the dead. The difference that I would like to draw attention to is that in both cases we are judged based upon a record of our lives. In Christianity our lives are written in a book. In Japan, lives are recorded as images in a book too but more importantly, as we stand mute before a mirror.
Soka Gakkai Study Materials state
The benefit Shakyamuni attained through his practices shows clearly the working of the law of cause and effect expounded in his Buddhism, and how the present effect is always the result of a past cause. President Toda often drew an analogy to the Johari Mirror when he talked about this subject. The mirror hung in the palace of King Enma, and was also called the Mirror of Karma. When King Enma interviewed the deceased he said, "You have done this much wrong while you were alive, haven't you?" But the deceased tried to deny it, "I have done nothing of the sort, I can assure you, sir." The king retorted, saying, "Take a look in the Mirror of Karma over there!" Much to his surprise, the deceased could see all the evils he committed when he was alive in the mirror. (HTML version here)
King Enma and his attendents Sculpture at the Kyoto Nation Museum.
In Japanese
A Series of Annotated Paintings Showing the Eight Stages of Hell
The Ten Buddhist Kings including King Enma, with photos if you click on the links. You will notice that many of the other Kings, that also take part in the judgement process, are reading from books. It seems however fair to say that it is Enma, with his mirror that captured the imagination of the Japanese.
A page about Hell as represented in Buddhist Japan.
All about Enma"A page explaining the Ten Kings faith that spread from China emphasising King Enma, that was linked with the already popular Jizou Boddisatva (Jizou Sama, the little stone statues you see at the sides of roads. This pages also gives photos, and the names of the temples, of King Enma statues throughout Japan.
Shinto Shrines Worldwide, Outside of Japan
March 30, 2006
This is a list of Shinto Shrines worldwide, outside of Japan, to the best of our knowledge. Please send corrections as comments or to my mail address at my homepage.
Tsubaki Grand Shrine of America & Tsubaki Kannagara Jinja
Shrine Director: Rev. K. Barrish
17720 Crooked Mile Rd.
Granite Falls, Washington 98252
ph. 360-691-6389 - fax. 360-691-6389
email: Kannushi(at)TsubakiShrine.com
website: http://www.tsubakishrine.com/test/home.asp
Bright Woods Spiritual Centre & Kinomori Jinja
Shrine Director: Rev. Ann Evans.
250 Holmes Road
Salt Spring Island, BC V8K
British Columbia, Canada,
website: http://www.brightwoods.org/index.html
Japanese Dutch Shinzen Foundation (Part of Yamakage Shinto Sect)
Drs. Paul de Leeuw
Windroosplein 184
1018 ZW Amsterdam
Tel: 020 6272180
Website: http://www.shinto.nl/shinzen.nl/main%20eng.htm
Mizuya Jinja
Temple Komyo-In
La Montagne
89350 Villeneuve Les Genets
France
Tel. 03 86 45 45 79
Resident (predominantly Buddhist) Priest : Rev. Thierry Modin
Affiliated Shinto Preistess: Rev. Mami Takebe
Web announcement: http://www.budo11.net/pages/article_jo.html
Japanese site: http://www.ma.mctv.ne.jp/~mizuya-s/france/index.html
Konko Churches (Shinto Sect) of North America
2006 - 6th Street; Sacramento, California 95818 888-400-5262
Rev. Yomisu Oya
North American Diocese Office: Fresno, Gardena, Los Angeles, Portland,
Sacramento, San Diego, San Francisco, San Jose, Seattle, Toronto,
Vancouver, Whittier-Rose Hill, and Chicago
Websites: http:www.konkokyo.or.jp
Honmichi (Shinto related sect)
4431 Wilshire Boulevard; Los Angeles,
California 90010
Tel. 323-939-2212
Brasil Dai Jingu
Estrada De Santa Isabel, KM40.5
CX Postal 54 CEP 07400, Aruja-Estado
Sao Paulo
Brazil
Tel. (011) 466-0759
Hawaii Kotohira Jinsha-Dazaifu Tenmangu'
http://www.e-shrine.org/index.html
http://64.227.165.198/sitebuildercontent/sitebuilderfiles/shaho20june.pdf
1239 Olomea St
Hawaii 16817; Honolulu Hawai'i 96817
Tel. 808-841-4755
Rev. Masahiko Takizawa
Hawai'i Izumo Taisha
215 Kukui Street; Honolulu Hawai'i 96817
Tel. 808-538-7778
Rev. Daiya Amano
Hawai'i Daijingu
61 Puiwa Road; Honolulu, Hawai'i 96817
Tel. 808-595-3102
Rev. Akihiro (?) Okada
Hawai'i Ishizuchi Jinja
2020 South King Street; Honolulu,
Hawai'i 96826
Tel. 808-949-1575
Guji: Rev Shimura,
Assistant: Rev William Motofuji
Hilo Daijingu
10 Anela Street; Hilo, Hawai'i 96720 808-959-8611
Rev. Watanabe
Maui Jinja
472 Lipo Street; Wailuku, Hawai'i 96793 808-244-4048
Rev. Toyoko (?) Arine - 92 year old priestess (as of 2005)
Konko (Sect Shinto) Missions in Hawai'i
1744 Liliha Street; Suite 304; Honolulu, Hawai'i 96817
Tel. 808-536-9078
Rev. Yoshitsugu Fukushima
Hawai'i Diocese Office: Hilo, Wailuku, Honolulu, Hanapepe,
Wahiawa, and Waipahu
Tenrikyou (Shinto Sect or Shinto Related Religion)
Tenrikyo Sect Shinto
Tenrikyo Hawaii Dendocho,
2920 Pali Hwy., Honolulu.
Tel. (808) 595-6523.
BORDEAUX KYOKAI
84-86 Cours Aristide-Briand 33000 BORDEAUX
TEL : 05 56 92 13 86
MAISON SHIKITO DE LA MISSION TENRIKYO
172 Rue Etienne-Dolet 94230 CACHAN
TEL : 01 45 46 09 73
TENRIKYO NAGOYA-PARIS
95 Rue Adolphe-Pajeaud 92160 ANTONY
TEL : 01 42 37 03 61
FRANCE MON ROUGUE
10 Rue Auguste-Demmler 92340 BOURG-LA-REINE
TEL : 01 46 83 94 97
MAISON UCHIKO TENRIKYO DE PARIS
33 Rue des Lauriers 91330 YERRES
TEL : 01 69 49 53 07
TENRIKYO ALSACE
24 Augustin-Fresnel 67200 STRASBOURG-CRONENBOURG
TEL : 03 88 26 87 63
TENRIKYO LYON VAISE
8 Rue de Saint Cyr 69009 LYON
TEL : 04 72 19 71 68
UNITED-KINGDOM
TENRIKYO U.K.
45, Barn Rise, Wembley Park, Middlesex HA9 9NH
TEL : 020-8904-9345
U.K. NISSAN
26, Wycombe Gardens, London NW11 8AL
TEL : 020-8458-3310
KYOKUSHI LONDON
50, Masefield Avenue, Stanmore, Middlesex HA7 3LP
TEL : 020-8954-2694
LEEDS MISSION STATION
15, Alder Hill Avenue, Stonegate Road, Leeds LS6 4JQ
TEL : 0113-278-6939
LONDON SAKURAI FUKYOSHO
40, Chanctonbury way, Woodside park, London N12 7JD
TEL : 020-8446-8846
GERMANY
KIYAMA-MÜNCHEN-MISSIONSHAUS
Hatzfelder Weg 13d, 81476 München
TEL : 089-755-1592
SPAIN
MADRID
Ascao 68, 2° Decha, 28017 Madrid
TEL : 91-407-1372
GALICIA CASA MISIONERA
C/ Historiador Vedia 32, 15004 La Coruña
TEL : 981-269-572
ITALY
CENTRO DELLA MISSIONE DEL TENRIKYO "DAI-ROMA"
Via Fibreno 4, 00199 Roma
TEL : 06-8620-7660
SWITZERLAND
HON ROGER
Sonneberg 476, 9055 Bühler
TEL : 071-793-2690
List compiled with the help of blog member John Doughill, Shintoml list members particularly Arthur Harding, and Rev. Yoshimitsu Kaneko of the shrine priests' list.
First Shrine in Europe
March 29, 2006
A Shrine was inaugurated in France(pdf) last week on the 25th of March. It claims to be the first Shinto shrine in Europe.
It is attached to a Shingo sect Buddhist temple about 170 km South South East of Paris on the A6 near Joigny.
The shrine is a subshrine (bunsha) of Mizuya Shrine(English) of Mie prefecture.
According to the article the priestess in attendance, Rev. Mami Takebe, does Jodo (a kind of martial art using sticks) at a dojo in Paris, and is the daughter of a priest.
