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Article type: Appendix
2007 Volume 80 Issue 4 Pages
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Published: March 30, 2007
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Hitoshi MIYAKE
Article type: Article
2007 Volume 80 Issue 4 Pages
815-836
Published: March 30, 2007
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The purpose of this paper is to clarify the world view of contact between the dead and the living from the viewpoint of Japanese folk religion, by exploring the idea of death among the Japanese, terminal care, mountain austerities and pilgrimages, funerals, tombs, and memorial services. Kishimoto Hideo once stated that death is a separation and a human soul returns to the universe. According to Yanagita Kunio, after a funeral is held by a family and relatives, a dead soul will become an ancestor spirit, then an ujigami (local guardian deity), but a dead soul without any predecessors becomes an unpacified spirit. Japanese traditional funerals have focused on sending off the soul to the other world. In recent years, however, funerals have changed to ceremonies for commemorating the dead and making pledges to follow their footsteps. The ways people face their last moments have also changed. Today 80% of the people die at hospitals. Consequently, well-supported "terminal care" should be required. In the final period of life, terminally ill patients are given guidance to accept each situation as it is. Through the process of spiritual awakening, patients learn to face the end with a good attitude and to design their individual death. Such terminal care shares the same philosophy of jinen-honi ("things as they are") and nyojitsu-chi-jishin ("the true form of things"), which are considered as ideal spirituality for mountain austerities and pilgrimages. Recently the number of widows and unmarried women who die lonely deaths has been increasing. There are cases in which elderly people who have no relatives spend their last years, and are buried in the same tomb, together. There is also a tendency to hold funeral ceremonies according to the individual wishes of the deceased. Therefore a wide range of ceremony styles have become available, including ash scattering, funerals that appoint trees or shrubs as a tombstone, and memorial spaceflights. There are some people who make pendants from the remains for remembrance. In modern times, such new types of contacts between the dead and the living have emerged as part of Japanese folk religion.
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Masao FUJII
Article type: Article
2007 Volume 80 Issue 4 Pages
837-853
Published: March 30, 2007
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This paper is the record of a presentation given at the Open Symposium of the 65th Congress of the Japanese Association for Religious Studies held at Tohoku University on 16 September. First I introduced some theories on sacred place, for instance, those by M. Eliade, E. Durkheim, and E. Leach. Secondly I referred to Japanese Culture, for example the yttura carried out in the dark. In terms of the time dimension, we can say that the time was between day and night. The second example was about the Toribeno, Rendaino, and Adashino districts in Kyoto, which were areas containing cemetaries. Tombs were built in such areas that lay between mountains and towns. This was the space dimension. Lastly, I referred to Japanese Buddhism, especially with regard to customs of funerals and tombs. These dimensions-time and space-were the situation of betwixt and between. Because these situations were the result of the amalgamation of Buddhism and folk beliefs and practices, Buddhism provided meaning to folk beliefs and practices. This is what I call the "Buddhafication of the folk." At the same time, Buddhism was losing some of itself in its inclination towards folk beliefs and practices, which can be called the "folkification of Buddhism." Death was the situation of betwixt and between. I analyze why the deceased slept in bed as if alive. During makuragyo, the priest reads sutras beside the corpse on the day of death. On the next day after death, during the wake (tsuya), he or she is still treated as if alive, despite the fact that the person is dead. I also refer to the view and the history of life and death in Japanese Buddhism, and I want to refer to the ordinary Japanese people's funeral customs as a sacred meeting place.
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Takao YAMAGATA
Article type: Article
2007 Volume 80 Issue 4 Pages
854-878
Published: March 30, 2007
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The purpose of this paper is to discuss a point of contact between the dead and the living based on my field notes about the monasteries scattered around the dry area called Wadi al-Natrun, which is located 130 km southeast of Alexandria and 86 km west of Cairo, Egypt. The writer has visited four monasteries (Dair) and has been investigating the sacred trails of Saint lore and ceremonial ritual, especially the healing sacraments. Dair of St. Macarius is the largest monastery of the four Coptic Dair at Wadi al-Natrun. In this paper I try to explain their symbolic ritual drama, which expresses their inward cosmological healing using the metaphor of "light" and "darkness."
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Hara TAKAHASHI
Article type: Article
2007 Volume 80 Issue 4 Pages
879-880
Published: March 30, 2007
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Susumu SHIMAZONO
Article type: Article
2007 Volume 80 Issue 4 Pages
880-881
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Fumiaki IWATA
Article type: Article
2007 Volume 80 Issue 4 Pages
881-882
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Jun'ichi ISOMAE
Article type: Article
2007 Volume 80 Issue 4 Pages
883-
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Yoshimasa IKEGAMI
Article type: Article
2007 Volume 80 Issue 4 Pages
883-885
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Makoto HAYASHI
Article type: Article
2007 Volume 80 Issue 4 Pages
885-886
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Kunimitsu KAWAMURA
Article type: Article
2007 Volume 80 Issue 4 Pages
886-887
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Akiko HYODO
Article type: Article
2007 Volume 80 Issue 4 Pages
887-889
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Sayuri HATANAKA
Article type: Article
2007 Volume 80 Issue 4 Pages
889-890
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Takashi NAGAOKA
Article type: Article
2007 Volume 80 Issue 4 Pages
890-891
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Yasuaki MARUYAMA
Article type: Article
2007 Volume 80 Issue 4 Pages
891-892
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Kunimitsu KAWAMURA
Article type: Article
2007 Volume 80 Issue 4 Pages
892-893
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Tsuyoshi MAEDA
Article type: Article
2007 Volume 80 Issue 4 Pages
894-895
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Hiroshi KUBOTA
Article type: Article
2007 Volume 80 Issue 4 Pages
895-896
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Yoshitsugu SAWAI
Article type: Article
2007 Volume 80 Issue 4 Pages
896-897
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Toshimaro HANAZONO
Article type: Article
2007 Volume 80 Issue 4 Pages
898-899
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Yoshiaki YAUCHI
Article type: Article
2007 Volume 80 Issue 4 Pages
899-900
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Yoshihiko FURIHATA
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2007 Volume 80 Issue 4 Pages
900-902
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Tatsuo YAMAGA
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2007 Volume 80 Issue 4 Pages
902-903
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Naoko SATO
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2007 Volume 80 Issue 4 Pages
903-904
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Kazuhiko YAMAKI
Article type: Article
2007 Volume 80 Issue 4 Pages
904-906
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Mitsuharu WATANABE
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2007 Volume 80 Issue 4 Pages
906-907
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Keiji HOSHIKAWA
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2007 Volume 80 Issue 4 Pages
908-909
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Hitoshi OCHIAI
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2007 Volume 80 Issue 4 Pages
909-910
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Hiromi SHIMADA
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2007 Volume 80 Issue 4 Pages
910-911
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Hitoshi OCHIAI
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2007 Volume 80 Issue 4 Pages
911-912
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Hitoshi YAMADA
Article type: Article
2007 Volume 80 Issue 4 Pages
913-914
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Takeshi KIMURA
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2007 Volume 80 Issue 4 Pages
914-915
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Daisuke ARAI
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2007 Volume 80 Issue 4 Pages
915-916
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Kikuko HIRAFUJI
Article type: Article
2007 Volume 80 Issue 4 Pages
917-918
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Kazuo MATSUMURA
Article type: Article
2007 Volume 80 Issue 4 Pages
918-919
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Daisuke IBARAGI
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2007 Volume 80 Issue 4 Pages
920-921
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Keisuke SATO
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2007 Volume 80 Issue 4 Pages
921-922
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Sho YAMAGUCHI
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2007 Volume 80 Issue 4 Pages
922-923
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Keisuke SATO
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2007 Volume 80 Issue 4 Pages
923-925
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Midori HORIUCHI
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2007 Volume 80 Issue 4 Pages
925-926
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Masaki KOYAMA
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2007 Volume 80 Issue 4 Pages
926-927
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Kazuhiro HATAKAMA
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2007 Volume 80 Issue 4 Pages
928-929
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Shinkichi FUKUSHIMA
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2007 Volume 80 Issue 4 Pages
929-930
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Hiroshi DOI
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2007 Volume 80 Issue 4 Pages
930-931
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Kazuhiro HATAKAMA
Article type: Article
2007 Volume 80 Issue 4 Pages
931-932
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Koji HIRAKI
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2007 Volume 80 Issue 4 Pages
933-934
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Myosei TATSUGUCHI
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2007 Volume 80 Issue 4 Pages
934-935
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Nobuyuki SUGIOKA
Article type: Article
2007 Volume 80 Issue 4 Pages
935-936
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Kiyohito KITAGAWA
Article type: Article
2007 Volume 80 Issue 4 Pages
936-938
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Hidenari NISHIO
Article type: Article
2007 Volume 80 Issue 4 Pages
938-939
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