Paper short abstract:

In this paper, I will focus on the activities of Buddhist associations in Japan in the 1880s. They held Buddhist Speech meetings and some speeches were written down and published. I will consider the strategies observed in their narratives in relation to the idea of "defending the Dharma."

Paper long abstract:

While the study on modern Buddhism in Japan has recently progressed, the period around 1880 is still understudied. Although it has been pointed out that numerous Buddhist associations (kessha 結社) were established throughout the 1880s, their activities as well as their narratives have not been well examined. In this presentation, I will focus on their strategies in relation to the idea of "defending the Dharma" (goho 護法).

Those Buddhist associations during that period were strongly connected with the anti-Christian (haiya 排耶) campaign. Many lay Buddhists and monks actively engaged in the campaign, and published and circulated haiya literature. This literature was conventionally interpreted as a repetition of the preceding anti-Christian arguments of early modern Japan and not examined seriously.

Although the logic in this literature seems similar, changes in the social environment must be noted. First, Buddhists, who had experienced the separation of Shinto and Buddhism, were forced to compete with Christians whose activities became more visible in the 1880s after the Meiji government hesitantly lifted the ban in 1873. It also meant that Buddhists encountered actual Christians rather than imaginary Christianity and faced Christian apologetics against Buddhism. Next, Buddhists were also required to make apologetics to the people outside of Buddhist society. At that point, Buddhists needed to explain Buddhism in a non-Buddhist language in non-traditional form.

To consider Buddhist literature under such a context, I will focus on the activities of Wakeikai (和敬会) and Buddhist speech (Bukkyo enzetsu 仏教演説) during this period. Wakeikai is a pioneer intersectarian Buddhist association founded in Tokyo in 1879, followed by the establishment of many local branches. It became an influential model for other Buddhist associations. Being one of the earliest advocates of Buddhist speech, Wakeikai held Buddhist speech meetings regularly, and sent speakers to its branches and other Buddhist associations. Even though Buddhist speech, either by Wakeikai or others, was orally presented as "speech," some presentations were written down, published in Buddhist journals, and circulated among Buddhist, Christian, and secular intellectuals. I will consider the various strategies behind these Buddhist speeches.