4. Shinto and Modern Society: from the Meiji Restoration to the End of World War II
(1) The New Development of Shinto
“…between the establishment of the Meiji government in 1868… and the end of World War II in 1945… great significance to Shinto. On one hand, Shinto was reevaluated by the new national government and its status heightened by government policy… considered essential in the modernisation process to form and defend the national identity while coping with the influx of Christianity and Western culture caused by the introduction of Western political and economic systems. On the other hand… under the administration of the government… Shinto shrines were not religious entities… concentrated solely on performing rituals, avoiding dogma and the enlightenment of the people.”
Emperor = connection between world of ancestral kami and tangible world
Shinto status became socio-political
Shimbara Revolt by Christians in 1637 led to forced registration at local Buddhist temples, even Shinto priests had to also accept Buddhist funerals (later they were allowed to hold Shinto style ones for themselves and their heirs)
The Kokugaku idea of Shinto being the only religion in Japan pre-Buddhism, heavily influenced Meiji era policies
(2) The Transformation of Shinto into “Non-Religious” State Shinto
In order to appeal to foreign relations, the government was required to allow religious freedom, but claimed that Shinto shrines were not religious so they could intervene in their actions
Status of priests seemed to rise, in reality they were merely there to perform rituals and festivals with no ability to expand the theology, thus Shinto did not explain its teachings and dogma to the public
New very important shrines were built on descriptions in Nihon shoki & Kojiki: Kashihara Jingū (1890) enshrining Emperor Jinmu & Empress Hime-tataraisuzu-Hime, Yoshino Jingū (1889) for Emeperor Godaigo, and Heian Jingū (1895) for Emperor Kanmu & Emperor Kōmei, and so on
Yasukuni Shrine, despite common belief was originally established to enshrine the souls of soldiers who had died in civil wars, not just World War II war dead.
Gokoku Jinja are the shrines that were established in each prefecture to enshrine the war dead from the prefecture
“It is true that the essence of Shinto can be observed in its rituals and festivals which make people feel and think about the world of kami. Moreover, since the Japanese are a homogenous people, they easily understand Shinto, their indigenous “religion,” without the need for dogmatic explanations. These characteristics also made Shinto less religious and more ceremonial.”
(3) The Birth of Sectarian Shinto
“Some Shintoists with religious zeal for the propagation fo Shinto and the enlightenment of the people became dissatisfied with the “non-religious” policy of the government, and began to advocate the original dogmas and theology based on traditional Shinto. In the end. 13 sects called Sectarian Shinto (Kyōha Shintō 教派神道) were founded.⑳ Although they worshipped the traditional kami of heaven and earth and performed rituals similar to those of the traditional Shinto (Shrine Shinto), they often revered their own kami, a characteristic practice which continues to this date. These sects were treated by the government as normal religious organisations in the same way as were Buddhist temples and Christian churches.”
⑳ The 13 sects were: Kurozumi-kyo 黒住教, Shinto-shuseiha 神道修成派, Izumo-Ōyashiro-kyo 出雲大社教, Fuso-kyo 扶桑教,, Jikko-kyo 実行教, Shinshu-kyo 神習教, Shinto-taisei-kyo 神道大成教, Ontake-kyo 御嶽教, Shinto-taikyo 神道大教, Misogi-kyo 禊教, Shinri-kyo 神理教, Konko-kyo 金光教, and Tenri-kyo 天理教, some of which had originated in the late Edo era.
