Review of: Stephen G. Covell, The Teaching and Teachings of Temple Buddhism in Contemporary Japan

Reviewed by: Japanese Rinzai Zen Buddhism: Myōshinji, a Living Religion Stephen G. Covell (bio) Japanese Rinzai Zen Buddhism: Myōshinji, a Living Religion. By Jørn Borup. Brill, Leiden, 2008. xii, 314 pages. €119.00. Japanese Rinzai Zen Buddhism is a welcome addition to the nascent field of the study of contemporary Japanese Temple Buddhism. The book is comprehensive and presents in one volume a rich source for anyone wishing to learn about contemporary Japanese Zen. Much of the material the author presents can be applied more broadly to other denominations, making it a useful window onto modern Japanese Temple Buddhism. It is only in the last decade or so that scholars have begun to turn their attention to the [End Page 206] study of Temple Buddhism in its contemporary forms. The field of Buddhist studies instead has focused most frequently on the distant past and sacred texts, leaving the contemporary Buddhist world to anthropologists who until very recently have worked primarily on new Buddhist movements such as Sōka Gakkai and Reiyūkai. The dearth of material in this field is not limited to Western scholarship. In a recent meeting, one of Japan's top religious studies scholars reminded me that still today in Japan there is very little research being done on contemporary Temple Buddhism. Jørn Borup's detailed study of the Rinzai denomination of Buddhism gives us the opportunity to see Temple Buddhism as a multidimensional phenomenon in contemporary Japan and should be read by anyone with an interest in modern or contemporary Japanese Buddhism. In order to better understand the many dimensions of contemporary Rinzai Zen, Borup brings to bear an array of methodologies from participant-observation to historical studies to ritual studies. As such, his work reflects a new and growing trend to move beyond traditional approaches and make use of interdisciplinary methodologies. The book is divided into four chapters, but the third chapter, at over 170 pages, is a behemoth. The introduction serves to set the tone. Here Borup describes how he was nurtured in the world of idealized Zen and, like many before him who have traveled to Japan in search of that "true" Zen, he was left at a loss. He notes that having not found it at first glance, he kept pushing forward, delving deeper and deeper, "presuming gems and true treasures never reveal themselves for surface riders and doubtful agnostics" (p. 1). In the end, as this book makes clear, he found that truth takes on many forms, just as the Rinzai Zen he came to examine is made up of many, often competing or conflicting, parts. In the first chapter, Borup provides a detailed overview of Rinzai Zen institutions and structures. Here we find covered everything from legendary founders to the gozan system to postwar lay Buddhist movements. One section of particular interest is the exhaustive look at the many ways temples might be classified. This is in keeping with Borup's goal of breaking up monolithic views of Zen. He closes the chapter with a series of questions that he seeks to answer in the following chapters. "How should it continue to be a shukke [world-renouncer] religion when most of its priests are married? How can it in an increasingly individualistic modern society justify itself as a traditional religion? How should it balance between the image of being a funeral religion and a progressive organization… ?" (p. 48). These questions point to a tension in the book between the search for understanding how modern Rinzai Zen will meet key challenges to its authority or even its existence while delineating what those challenges are (something along the line of my own work on Tendai) and a clear desire on Borup's part to provide a detailed examination of ritual and ceremony (the topic of chapter 3). Borup comes back to the questions he raises here from time to time, pointing [End Page 207] out worries within Rinzai about its funeral image, about maintaining enough clergy to keep all its temples intact, and about how to promote its self-proclaimed identity as a "meditation" school. He alludes to some of the attempts at the institutional level to address...

Despite popular images of priests seeking enlightenment in snow-covered mountain temples, the central concern of Japanese Buddhism is death. For that reason, Japanese Buddhism's social and economic base has long been in mortuary services - a base now threatened by public debate over the status, treatment, and location of the dead. "Bonds of the Dead" explores the crisis brought on by this debate and investigates what changing burial forms reveal about the ways temple Buddhism is perceived and propagated in contemporary Japan. Mark Michael Rowe offers a crucial account of how religious, political, social, and economic forces in the twentieth century led to the emergence of new funerary practices in Japan and how, as a result, the care of the dead has become the most fundamental challenge to the continued existence of Japanese temple Buddhism. Far from marking the death of Buddhism in Japan, Rowe argues, funerary Buddhism reveals the tradition at its most vibrant. Combining ethnographic research with doctrinal considerations, this is a fascinating book for anyone interested in Japanese society and religion.

Despite popular images of priests seeking enlightenment in snow-covered mountain temples, the central concern of Japanese Buddhism is death. For that reason, Japanese Buddhism's social and economic base has long been in mortuary services - a base now threatened by public debate over the status, treatment, and location of the dead. Bonds of the Dead explores the crisis brought on by this debate and investigates what changing burial forms reveal about the ways temple Buddhism is perceived and propagated in contemporary Japan. Mark Michael Rowe offers a crucial account of how religious, political, social, and economic forces in the twentieth century led to the emergence of new funerary practices in Japan and how, as a result, the care of the dead has become the most fundamental challenge to the continued existence of Japanese temple Buddhism. Far from marking the death of Buddhism in Japan, Rowe argues, funerary Buddhism reveals the tradition at its most vibrant. Combining ethnographic research with doctrinal considerations, this is a fascinating book for anyone interested in Japanese society and religion.

In a divisive work published in 2000, Timothy Fitzgerald argued against the use of ‘religion’ as an analytical category in scholarly research. Informed by his own experiences of working with Indian...

Mitsutoshi Horii: The Category of “Religion” in Contemporary Japan. Shūkyō and Temple Buddhism.

Review of: Mitsutoshi Horii, The Category of ‘Religion’ in Contemporary Japan: Shūkyō and Temple Buddhism

There have been many studies that focus on aspects of the history of Japanese Buddhism. Until now, none have addressed important questions of organization and practice in contemporary Buddhism, questions such as how Japanese Buddhism came to be seen as a religion of funeral practices; how Buddhist institutions envision the role of the laity; and how a married clergy has affected life at temples and the image of priests. This volume is the first to address fully contemporary Buddhist life and institutions - topics often overlooked in the conflict between the rhetoric of renunciation and the practices of clerical marriage and householding that characterize much of Buddhism in today's Japan. Informed by years of field research and his own experiences training to be a Tendai priest, Stephen Covell skillfully refutes this corruption paradigm while revealing the many (often contradictory) facets of contemporary institutional Buddhism, or as Covell terms it, temple Buddhism. Covell significantly broadens the scope of inquiry to include how Buddhism is approached by both laity and clerics when he takes into account temple families, community involvement, and the commodification of practice. He considers law and tax issues, temple strikes, and the politics of temple boards of directors to shed light on how temples are run and viewed by their inhabitants, supporters, and society in general. In doing so he uncovers the economic realities that shape ritual practices and shows how mundane factors such as taxes influence the debate over temple Buddhism's role in contemporary Japanese society. In addition, through interviews and analyses of sectarian literature and recent scholarship on gender and Buddhism, he provides a detailed look at priests' wives, who have become indispensable in the management of temple affairs.

In the West, Buddhism as a “world rejecting” religion based on ascetic renunciation and non-economic spirituality is often invoked as a default narrative, and in many Buddhist cultures, immateriality is indeed promoted as a symbolic ideal of authenticity. Economy and materiality, however, are inherently part of Buddhism. This is notably the case in Japan, where monasteries, temples, and associations throughout history have been wealthy organizations. Contemporary temple Buddhism, however, faces economic threats from secularization, non-Buddhist ritual business, and new religious movements (nrms). This article analyzes the economy in and of contemporary Japanese Buddhism and systems of value transactions. The concept of “prosperity Buddhism” and religious capital is explored by comparing temple Buddhism with two new religious movements: Soka Gakkai and Happy Science. It is argued that the transaction models of these two groups are different from those of temple Buddhism by being differently adjusted to the market through teachings, practices, and organizational structures legitimating more openly this worldliness and materiality. It is also argued that especially Soka Gakkai has transformed its value-exchange model by converting ideals of economic transactions into other kinds of non-material forms of capital. Finally, it is suggested that a capital perspective on (Japanese) Buddhism reveals both structural differences within kinds of Buddhism, and that “Prosperity Buddhism” can be a useful analytical concept with which to illustrate one such type.

In many ways, Japan provides a predictable example of how historical, political, economic, and cultural factors in the postwar and late-modern periods influence the interactivity of religious affiliations and secular forces. And yet, to grasp the complexity of the situation also requires a broader analytical perspective, one that can incorporate secularizing influences that are harder to identify because they are more globally diffuse. Based on extended fieldwork that has examined the ‘boom and bust’ of contemporary Japanese temple Buddhism, I first discuss historical and political legacies unique to Japan that have shaped local secularities. Additionally, concepts of Japanese religiosity and secularity have been referenced in controversial court cases that are relevant to the practice of religion in the public sphere. Finally, the discussion surveys forces that are domestic and familiar as well as global and invasive—new information technologies, greater personal agency, hyper-consumerism, corporate and bureaucratic restructuring, and a growing tolerance for diversity—impacting traditional temple Buddhism. Each one of these factors is significant in understanding Japan’s secularities. The purpose here is to see them as a mutually-reinforcing and interactive web of relations and consequences for the Japanese people and the religious institutions in their midst.

This article seeks to examine some aspects of the relationship between Buddhism and social action in Japan and in particular to comment on some of the activities of priests and Buddhist temples in contemporary Japan that can, I will suggest, be interpreted through the lens of social action. First, I outline some observations about the nature of established Buddhism in Japan and its connection with social issues and action, both in historical terms and in the present. I then go on to look at some roles that Buddhism plays that, while perhaps not normally discussed in the context of social action, provide ordinary people a means with which to confront and deal with social problems and issues of social concern. I look particularly at a social issue that is increasingly important in contemporary Japan, that of aging and senility, and at the growing religious cult known as boke fuji (prevention of senility) that has developed in popular Buddhism as a response to these problems. In this cult, which has been strongly promoted by many temples as well as by some commercial companies that make the Buddha statues that are the visual focus of prayer in the cult, people pray (usually to Kannon or JizO) for salvation from such afflictions, seeking Kannon or Jizo's grace so that they may die before losing their human dignity, succumbing, for example, to the ravages of Alzheimer's disease or senile dementia. Although as it has developed the cult may be considered to be a religious response to a serious and as yet unsolved social problem, it also raises serious questions about the potentially exploitative nature of religions when they seek to deal with matters of personal suffering and of its promised amelioration. Thus, in examining some issues concerned with the religious parameters of social action, I look at common Japanese Buddhist practices such as the performance of rituals and the incantation of prayers, spells, amulets, and the like, practices aimed at personal amelioration (a theme that can be included under the general Japanese religious heading of genze riyaku) and relief from personal worries, troubles, and afflictions (a context that could also include the widespread Buddhist practice of mizuko kuy6, performing memorial services for aborted fetuses),

When discussing Buddhism in practice, we should first note that the word practice has a multilayered meaning in Buddhism. For the purposes of this paper, I would like to simplify things considerably, and divide those multiple meanings into two groups. The first involves the training of one’s mind and body. By engaging in such training, the practitioner is said to draw closer to Buddhist enlightenment. This practice takes various forms depending on the time and place, such as observing the precepts or engaging in meditation, and is referred to as ‘benefiting the self’ (jiri 自利). Second, there is the practice that consists of Buddhists’ activities vis-à-vis society. Even Buddhists, whose fundamental orientation is towards leaving the secular world (shusseken 出世間), have engaged in activities in society that have taken a variety of forms. There are records of Śākyamuni having given various pieces of advice to rulers during ancient times. We also find many records of later Buddhists engaging in missionary and charitable activities. This is referred to as ‘benefiting others’ (rita 利他). In particular, Mahayana Buddhism emphasizes the inseparability of ‘benefiting the self’ and ‘benefiting others.’ Although Buddhist practice is traditionally divided into two categories: self-interest and altruism, it would not be true to say, in fact, that "benefiting others" has always been as much of a primary concern as "benefiting the self." Rather, it can be said that concern for others has always been a weakness of Buddhism, overshadowed by concerns with ‘benefiting the self.’ Thus, Mahayana Buddhism's emphasis on the importance of benefiting others, on the contrary, could be said to imply that this was a weakness of the Buddhism at the time of the Mahayana arose. My paper focuses on recent developments surrounding Buddhism and its practice in contemporary Japan, particularly the element of ‘benefiting others.’ The question of how Buddhists should contribute to society has continually and repeatedly appeared from the origins of Mahayana Buddhism to the present. Against this backdrop, an event occurred in Japan in recent years that marked a major turning point in the issue of Buddhist contributions to society. That event is the Great East Japan Earthquake of 2011. In this paper, I consider the issue of ‘benefiting others’ in Buddhism in light of the effects of the tragic earthquake disaster.

PurposeThe purpose of this study is to examine the current state of digitisation initiatives by cultural institutions in Malaysia. Evidently no research has been conducted to investigate the state of digitisation initiatives by cultural institutions in Malaysia.Design/methodology/approachThis study adopts an exploratory survey, to explore the state of cultural heritage digitisation. A total of 60 public cultural institutions in Malaysia were involved in the study.FindingsDigitisation of cultural heritage materials is not new in Malaysia. Different types of cultural heritage institutions have embarked on several digitisation projects. Various types of cultural heritage materials have been digitised and made publicly accessible.Practical implicationsFindings and discovery of the study are significant in providing a comprehensive background and scenario of organisation, description and retrieval of local content resources in electronic forms in Malaysia.Originality/valueThe outcome of the study will contribute to the new knowledge in managing digitised cultural and heritage resources in cultural and heritage institutions in Malaysia.

The 2011 Tohoku earthquake and the subsequent tsunami compel us to reflect on a religious function, especially Japanese Buddhism’s role in contemporary Japan. This chapter explores how Japanese Buddhism faced with natural disasters previously and today. It is organized into four parts. First, Japan experiences two major disasters: typhoons and earthquakes. In addition, droughts and long-continued rains caused famine in the past. Second, I discuss that prayer was the center of Japanese Buddhism against natural disasters in the past. Major periods are discussed. Third, I discuss two events that caused the secularization of Japanese Buddhism. During the Tokugawa regime, temple registration was enforced and the danka (households that support a temple) system was established which made Japanese Buddhism an institution to support the regime. During the Meiji era, haibutsu kishaku (a movement to abolish Buddhism and destroy Shakamuni) promoted State Shinto. Through secularization, Japanese Buddhism lost enthusiasm to tackle with disasters and misfortune. Fourth, I discuss the role of Japanese Buddhism in contemporary Japan which was rediscovered when monks and believers faced recent natural disasters. Today many Buddhist temples and organizations actively participate in volunteer activities such as offering their facilities, holding counseling sessions, distributing foods, collecting contributions and cleaning up debris. Faced with natural disasters, the role of Japanese Buddhism changed from prayers to overcome violent nature to volunteer works to lessen victims’ sufferings.

Reviewed by: The Koto: A Traditional Instrument in Contemporary Japan Philip Flavin (bio) The Koto: A Traditional Instrument in Contemporary Japan. Henry Johnson. Amsterdam: Hotei Publishing, 2004. 199 pp. ISBN: 90-74822-63-0. Images: 108 full-color & black-and-white illustrations, 19 tables. Price: £50/US$78.50. After a woefully long absence of new scholarly works in English on Japanese music, particularly on music for the koto, Henry Johnson's The Koto: A Traditional Instrument in Contemporary Japan is a welcome addition to the present literature in Western languages. The book is particularly welcome as the author has taken a novel approach to the koto, and in doing so provided a wealth of information not readily available in English. The novelty of Johnson's approach is to examine the koto as an object of Japanese [End Page 127] music material culture. The three major koto types are discussed; nonetheless, the author's primary interest and the focus of the book is the zokusô, the koto of the Edo period (1600–1867) and sôkyoku-jiuta. There is therefore no music analysis and very little discussion of the different sôkyoku genres. Instead, the author takes three ethnographic approaches to understanding the koto: the first is an analysis of the form or shape of the instrument, the second an analysis of performance traditions, and the third an analysis of the performance context. Thus, after the first chapter, which presents a basic history of the koto and argues for the instrument being imbued with cultural and historical significance, each of the central chapters of the book examines the koto through one of the aforementioned analytical approaches. For the first analytical lens, Chapter 2 presents an important review of the different terms used in discussions of the koto. Following this is a beautifully illustrated historical overview of the gakusô (the gagaku koto), the chikusô (the koto of Tsukushi-goto), and the instruments of the zokusô traditions, primarily the Ikuta-goto and the Yamada-goto. The author outlines both the changes that have taken place in the construction of the instrument and the social contexts for each of the three types of koto. Also included is an invaluable history of the early experiments in creating differently sized koto (soprano, alto, 17-stringed bass, and others) undertaken during the early twentieth century with the New Japanese Movement and figures such as Miyagi Michio. There is also a detailed examination of the instrument's subclassifications and the differences in the decorations used by manufacturers to distinguish the various levels of instrument quality. In arguing for the koto being an instrument imbued with multiple layers of cultural significance, Chapter 3 continues the exploration of the koto through the same analytical lens as the preceding chapter. There is an exquisitely detailed discussion of the manufacturing process of the koto and the aesthetic judgments made in determining the different grades of instrument, from student models to instruments used by professional musicians. For those with organological tendencies, the chapter is replete with photographs showing the different stages in the construction of the instrument. The sheer amount of information Johnson provides, from the nomenclature used to indicate the different parts of the koto to the type of brocade placed under the strings at the end of the koto or the differences in plectra used by the different traditions, is extraordinary, and the chapter is a treasure trove of information. In Chapter 4 Johnson traces the development of the koto as a traditional Japanese instrument from its position within different social contexts. He thus touches upon the various groups—from the Heian-period aristocracy through the Edo-period blind musician's guild—that maintained and performed the [End Page 128] koto, and also discusses the geographical distribution of the instrument. This chapter provides valuable insights to the social structure of the present-day groups that developed out of the Edo-period traditions, their licensing systems, and the practice of artistic names that are such a fixture in the Japanese arts. This is in turn accompanied with an equally indispensable section that provides definitions and explanations of the fundamental terminology used in any discussion of the Japanese performing arts and their...

Cute But Relaxed: Ten Years of Rilakkuma in Precarious Japan