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- Convenors:
-
Ioannis Gaitanidis
(Chiba University)
Eiko Namiki (International Christian University)
Hidehiko Kurita (Nanzan University)
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- Discussant:
-
Franziska Steffen
(Martin-Luther University Halle-Wittenberg)
- Stream:
- Religion and Religious Thought
- Location:
- Torre A, Piso 0, Sala 03
- Sessions:
- Saturday 2 September, -
Time zone: Europe/Lisbon
Short Abstract:
This panel will explore mutual influences between political developments and modern Japanese spiritualist thought, from Honda Chikaatsu's Shinto theology-inspired politics, to NRM leader Taniguchi Masaharu's politico-economics, and to former prime minister Hatoyama Yukio's discourse on para-science.
Long Abstract:
Despite researchers' long and continuous endeavor to reveal the influence on national politics of established religious traditions as well as modern religious thought (Shinto, Buddhism, and also New Religious Movements such as Sōka Gakkai), studies that examine more pertinently the effects of the complex intermingling between political preoccupations and their religious interpretations are still rare in Japan. Yet, recent publications (see for example, Julian Strube. 2016. Socialist religion and the emergence of occultism: A genealogical approach to socialism and secularization in 19th-century France, Religion 46:3, 359-388) have brought to the fore many ways in which politically-inspired reexaminations of established religion in the modern period, have not only led to religious renewal, but have also in turn influenced new political thought. The three papers in this panel seek to contribute towards this direction by exploring three case-studies, ranging from the second half of the nineteenth century to the first decade of the twentieth century. More precisely, Eiko Namiki will analyze the mutual influences between the idea of direct imperial rule in Meiji Japan and the new Shinto theology of Honda Chikaatsu as conveyed in his original norito prayers and his exegesis of the Kojiki. Hidehiko Kurita's paper will consider the case of Taniguchi Masaharu, the founder of the new religious movement Seichō no Ie, and proponent of his own economic policies, which in the 1930s aimed at attracting people from the entire left-right political spectrum. And, finally, Ioannis Gaitanidis will consider how the decades-long involvement of Hatoyama Yukio, former head of the Democratic Party of Japan which he led to victory in 2009, with para-scientific research may have impacted on, and possibly continues to influence some of his political decisions. In sum, this panel will try to untangle the process behind the characteristically modern cycle of religion→politics→religion→politics.
Accepted papers:
Session 1 Saturday 2 September, 2017, -Paper short abstract:
Called "alien" since his early career days, former prime minister Hatoyama Yukio, has been known both for his unusual beliefs in para-science as well as for his alleged political missteps. This paper examines the relation between these two facets of his personality through archival research.
Paper long abstract:
Soon after he won the 2009 elections, Hatoyama Yukio's name adorned many non-Japanese media outlets not for his policies, but for his wife's extravagant stories of UFO experiences and past-life stories. His very short time as prime minister, which ended with a donation scandal, did not contribute much to improve his image either, and his subsequent acts of, for example, defending the annexation of Crimea or apologizing for Japan's war crimes in East Asia were not received with much praise at home. Now retired, the Japanese political world has not much to fear anymore from the "alien" Hatoyama as he used to be called, but his case still presents an interesting example of the role of "occult" thought in politics. A much less investigated subject than that of the influence of traditional religious thought on political actions or that of the political activities of new religious leaders, what I call occult thought here simply refers to beliefs often rejected by both established religions as well as modern scientific theories. Hatoyama has, for example, been in the past criticized for running study groups inside the Diet building on para-scientific topics, and had himself called for more government funds attributed to research on "ki", the classic concept of vital energy. It is the case that such activities are often dismissed as unimportant or insignificant in comparison to the social status of such an individual, but the question remains: how did Hatoyama, and by extent, other politicians around the world who have been at times accused of "irrationality" or "superstition," accommodate their beliefs with their political duties? Through archival research in the writings of Hatoyama Yukio, this paper tries to takes seriously not necessarily the "occult" allegations against Hatoyama, but the role that such "occult" discourse plays in the career of a politician of his stature. In other words, this paper investigates the relation between "occult" thought and politics in contemporary Japan.
Paper short abstract:
This presentation examines the theological doctrines and spiritual practices of Honda Chikaatsu (1822-1889) and discusses how these addressed and applied to the unique political and religious circumstances of the late nineteenth century.
Paper long abstract:
Honda Chikaatsu (1822-1889) was a Restoration Shintōist and Shintō spiritual practitioner of the late Tokugawa and early Meiji periods.
Prior scholarly studies on Honda Chikaatsu view his Spirit-Beckoning Method as deriving from archaic religiosity, or from mountain asceticism (Sangaku Shugendo) sects such as Ontake-kō. They see his religiosity as being closely related to Shamanistic New Religions that stand in contrast to State Shrine Shinto in the Meiji era.
However, when we read his writings and norito prayers, we can see that Honda Chikaatsu was strongly influenced by Mutobe Yoshika and Ōkuni Takamasa, two major scholars of the Hirata National Learning School before the Meiji restoration period. Through his connections with Soejima Taneomi and certain politicians from the former Satsuma Fief, Honda understood the religious policies of the Meiji Government, and this understanding informed his exegesis of the Kojiki. Honda's theological theories were created to address his apprehension toward the prospect of Christianity possibly rising to the status of state religion in Meiji era Japan. Honda countered Christian monotheism with his own doctrines regarding a supreme Shinto god. He claimed that Ame-no-Minaka-Nushi-no-Kami is the omniscient, omnipotent God of the universe, and that all human beings are his children to whom he bestowed their souls. Honda taught that if people were to be good servants of the Emperor while in this world, they needed to purify their souls that they have received from Ame-no-Minaka-Nushi-no-Kami; only by properly maintaining the heart that Ame-no-Minaka-Nushi-no-Kami loves, can they work effectively for the nation. Honda developed and propagated methods of divination (such as Spirit-Beckoning and oracle bone pyromancy) for receiving divine guidance in times of national crisis. He also deemed proper self-cultivation methods (such as Soul-Pacifying) as essential for the successful reception of divine oracles.
This presentation will focus especially on Honda's norito prayers and theological writings in discussing his spiritual practices and his arguments on the nature of God. In doing so it will take into account circumstances such as the domestic and foreign policies of the Meiji government and the tide of anti-Christian sentiment during the late nineteenth century.
Paper short abstract:
Taniguchi Masaharu, the founder of a Japanese New Thought group Seichō no Ie, argued about political economy as well as spiritual therapy. This paper aims at clarifying the relation between his political, economic and spiritual ideas, against the social and historical circumstances of his time.
Paper long abstract:
After World War I, Japan encountered a continuous economic crisis. Chronic depression, unemployment rate and economic inequality were increasing. This crisis caused the spread of socialist and communist movements. The Japanese government banned such activities and arrested many communists, while some of them converted and joined right-wing social reform movements. The reformation of the politico-economic regime was a concern for both left and right wing groups. Under these circumstances, Taniguchi Masaharu (1893-1985), a former adherent of another new religious group, Ōmoto, started publishing his original magazine named Seichō no Ie. His activities grew into the new religious organization Seichō no Ie, which is also known as the largest New Thought denomination in Japan. Like American New Thought groups, its main aim is to give people salvation through spiritual and psychotherapeutic technologies. While established religions and journalists often criticized Seichō no Ie and called it "jakyō" (heresy), Taniguchi's writings attracted in the 1930s members from the middle class, including converts from left wing groups and, after World War II, became also influential among right-wing and nationalistic political movements.
That means that his ideas and activities had a strong political aspect. Previous studies have generally focused on Taniguchi's nationalism as well as spiritualist ideas. Indeed, Taniguchi frequently argued about economic issues and proposed projects of social reform. In addition, he originally established Seichō no Ie in 1934, not as a religious organization but as a joint-stock company based on his idea of spiritual economy; the company's main business was the publication of Taniguchi's books, but it was later registered as a religious association. He strongly insisted that the joint-stock company was a new religious form that was able to distribute wealth to every stockholder-adherent. Considering that leftists were also interested in Seichō no Ie, his way of thinking about economics is also important for investigating the mutual influences between political developments and spiritualist thought in Japan. This paper aims at clarifying Taniguchi's idea of political economy and at considering how this is related to nationalism and spiritual therapy, while taking the social and historical circumstances of the period into account.