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- Convenor:
-
Stephen Covell
(Western Michigan University)
Send message to Convenor
- Chair:
-
Stephen Covell
(Western Michigan University)
- Section:
- Religion and Religious Thought
- Sessions:
- Saturday 28 August, -
Time zone: Europe/Brussels
Short Abstract:
In 2020 the Olympics will be held in Tokyo drawing our attention to sport in Japan. Sport has long played a role in Japanese religion. These essays address aspects of religion and sport in Japan including identity, ritual, and sacred space through examinations of Judo, Aikido, Sumo and Baseball.
Long Abstract:
In 2020 the Summer Olympics and Paralympics will be held in Tokyo. For a brief moment the world's attention to sport will be intensely focused on Japan. Given this unique situation, there is perhaps no better time to delve into an often overlooked, but critical aspect of sport in Japan—namely religion. Sport has long played a central role in Japanese religion, from the ritualized sumo bouts of Shugendo practitioners as an offering to the gods to soccer players praying for success at Shinto shrines, from meditation and ritual practices as a means to gain focus or superhuman powers to religious organizations sponsoring sporting events, teams, and school sport clubs.
This panel brings together scholars teaching and studying at a variety of institutions in the US, Japan, and Europe who specialize in Japanese history, sport history, and religion. The essays draw our attention to the pivotal role religion and sport can play in the construction of corporate identity such as in the case of the Seibu Lions baseball team. They apply theories from the field of religious studies to martial arts such Judo and they explore the blended nature of religious, martial and national identity in Aikido. In addition to these papers primarily focused on the modern period, one contribution will explore the world of Edo Period Sumo and the roles religion played during this critical period in the development of modern Sumo. The essays address various aspects of religion and sport in Japan including corporate and national identity, religious ritual, and sacred space. Major themes include spiritual geographies of sport, sport as invented tradition, technologies of self, material culture, and civil religion.
Accepted papers:
Session 1 Saturday 28 August, 2021, -Paper short abstract:
By examining Seibu's creation and juxtaposition of the two spheres of sports (Seibu Lions) and religious activity, I show how Buddhist traditions, samurai expressions of power and authority, and a baseball team were integrated to create a sports-religious world.
Paper long abstract:
This draws upon William Kelly's concept of "sportsworld" to analyze the relationship between the Seibu Lions baseball team and the Tendai school temple of Fudōji. Kelly coined the term to discuss the interactions between players, the front office, support specialists and other people who are involved with a sports team's activities. Seibu (a Japanese conglomerate that owns and operates Tokyo-area trail lines and the Prince Hotel chain) purchased the Lions and established them in its domed-stadium in 1979. The Tsutsumi family, the founders of Seibu, also built Fudōji in the 1970s by acquiring gates from the former mausolea of several Tokugawa Shoguns and other Buddhist buildings. Adapting Kelly's model to discuss Fudōji, I characterize the temple as a "religious world" that emerges through the combination of Buddhist temple history and rituals, religious legacies derived from the Tokugawa, and the influence of Tsutsumi patronage. By examining the Seibu's creation and juxtaposition of these two spheres of sports and religious activity, I show how the Tsutsumi integrated Buddhist traditions, elite samurai expressions of power and authority, and a modern baseball team to create a unique sports-religious world that enhances the family's own position of prestige in post-war Japan.
Paper short abstract:
This essay approaches Ueshiba's aikido as a ritual and performative practice. It argues that the idea of aikido practice as a rectification of the problems caused by humanity is not just spiritual metaphorics and speculation but a distinctly political statement.
Paper long abstract:
In this essay, I will approach Ueshiba's aikido as a ritual and performative practice and analyze how a unity of life, doctrine, and practice is created that rests on three pillars: martial arts, farming, and religion. First, I will focus on Ueshiba's biographies and unravel the literary techniques that establish the narrative of an apolitical, charismatic leader in the tradition of the Ōmoto-kyō who legitimizes his spiritual and martial leadership through tradition and spirit possession. The second part will elaborate on the basic cosmic and metaphysic principles in aikido. Instead of limiting the exegesis to a text-eminent analysis, I will argued that the idea of aikido practice as a rectification of the problems caused by humanity is not just spiritual metaphorics and speculation but a distinctly political statement that has to be analyzed and contextualized within the political and ideological frame of increasing (religious) nationalism and pan-Asianism as well as the "fascistization" of martial arts between the late 1920s and 1945. The last part will turn toward aikido practice as a performative and ritual act to purify the world—based on the "movements" of voice (koe), physical body (nikutai), and mind (kokoro).
Paper short abstract:
Decisions made for the survival of judo under the American Occupation and later for its inclusion as an international sport worthy of inclusion in the Olympics created internal debates about judo that can be understood as a conflict between the sacred (traditional judo) and the profane (sport judo).
Paper long abstract:
Judo was founded by Kanō Jigorō in 1882 as an explicitly scientific and modern martial art. Much as with the roughly contemporaneous Muscular Christianity, human development was central concern along with the more obvious physical training of the body. Furthermore, Kanō also argued judo had something inherently Japanese about it, even as he sent his disciples on missions abroad to spread it internationally. The inherently Japanese aspect became emphasized domestically with the rise of radical ethnic nationalism in the 1930s, but even without this prewar shift, judo itself has frequently functioned as what David Chidester has called an "Authentic Fake," or something that is not explicitly religious but performs "authentic religious work" as they aim to rise "above...the ordinary [and] engage the sacred." Decisions made in the postwar for the survival of the martial art under the American Occupation and later for its recognition as a truly international martial sport worthy of inclusion in the Olympics had the side effect of raising internal debates about the true nature of judo that can be understood as a conflict between the sacred (traditional judo) and the profane (competition/sport judo). Efforts by the Kōdōkan leadership to reassure Japanese judoka of the correctness of these decisions reveal a deep internal concern with the meaning of judo itself as something more than a purely physical practice.