Nelson goes on to say that these public events of a person's life in Japan "are two of the many ways that a culture gets practiced via a Shinto-inspired orientation to the season and cycles one encounters- verifying the strict applications of Shinto in the lives of innocent children (Nelson 161).
I believe that the earlier in life a person has knowledge of certain teachings, the less likely he will break away from those teachings in the future. This practice shows the subtle, yet effective, indirect control Shinto has on Japanese society, being placed on younger generations through parents who once took part of the same festivals. For the fact that many newer generations of Japanese do not know their country's basic history and principles, the stern approach of getting children to participate in the festivals each year is beneficial to the preservation and increased spread of Shinto. Thus the powerful Shinto guides the Japanese society in the way to live. This forceful approach to teaching children is justified when a priest is noted saying that the main way children learn about ethics and morality is when he goes to school to teach in a class similar of a preschool for Shintoism. This forceful Shinto affect only progresses into larger, more elaborate festivals of which children and adults participate (Nelson 118).
Shinto festivals are a grand scale of the indirect influence that Shintoism has on the Japanese people. The forceful and powerful hand of the Shinto can be seen when Matsumoto speaks of his getting children involved in shrine activities, such as the Okunchi festival: "The things they learn and experience from the festival are not something they appreciate at the time, but as they get older they realize that it was special and that Suwa Shrine played a part in shaping their life- (Nelson 75). As more festivals are celebrated, more aspects of a Japanese person's life are affected by Shinto.
My report is on Shintoism. Shintoism is a native Japanese religion. ... In the late 1800's the Japanese government sponsored the form of Shinto called the State Shinto. ... In 1882 the government separated into State Shinto and Sectarian Shinto. ... Shinto ethics includes purity. ...
Shinto can be separated into four groups: Shrine Shinto, State Shinto, Sect Shinto, and Folk Shinto. ... The same social confusion and unrest of the people that bred Sect Shinto, would go on to lessen State Shinto's grip on Japan. ... Folk Shinto exists as the substructure of the Shinto faith. ... An effort to separate Buddhism from Shinto began with Fukko (Restoration, or Revival) Shinto. ... Works Cited "Shinto." ...
Shintoism. ... Modern Shinto is classified into three types. ... Folk Shinto is an aspect of Japanese folk belief which is related to Shinto. ... The closest thing to a god in Shintoism is Kami. ... Today, priests are very active in Shintoism. ...
"Shinto" harmonizes people with the natural world (216)." Shinto is a polytheistic religion in which each sanctuary has its own specific deity. ... "In Shinto, the sacred is both immanent and transcendent (218)." ... Shintoism has many regular and special festivals throughout a person life. ... Shintoism has been blended slightly with both Buddhism and Confucian. ...
Shinto is native to Japan. In many ways to be Japanese is to be Shinto. And to be Shinto you must be Japanese (Picken, 4). ... The Shinto priests have a very rich tradition. ... The deities of Shinto to be described in this section come from the Shinto story of creation. ...
Shinto can be separated into four groups: Shrine Shinto, State Shinto, Sect Shinto, and Folk Shinto. ... The same social confusion and unrest of the people that bred Sect Shinto, would go on to lessen State Shinto's grip on Japan. ... Some Sect Shinto believers follow a near monotheistic religion. Folk Shinto exists as the substructure of the Shinto faith. ... An effort to separate Buddhism from Shinto began with Fukko (Restoration, or Revival) Shinto. ...
