This book critically analyses the creation and effects of spirituality as both discourse and practice in Japan. It shows how the value of spirituality has been sustained by scholars who have wished for a more civic role for religion; by the publishing industry whose exponential growth in the 1980s fashioned those who later identified as the representatives of this “new spirituality culture”; by “spiritual therapists” who have sought to eke out a livelihood in an increasingly professionalized and regulated therapeutic field; and by the cruel optimism of an increasingly precarious workforce placing its hopes in the imagined alternative that the supirichuaru represents. Ioannis Gaitanidis offers a new transdisciplinary conceptualisation of 'alternativity' that can be applied across and beyond the disciplines of religious studies, media studies, popular culture studies and the anthropology/sociology of medicine.

This book critically analyses the creation and effects of spirituality as both discourse and practice in Japan. It shows how the value of spirituality has been sustained by scholars who have wished for a more civic role for religion; by the publishing industry whose exponential growth in the 1980s fashioned those who later identified as the representatives of this “new spirituality culture”; by “spiritual therapists” who have sought to eke out a livelihood in an increasingly professionalized and regulated therapeutic field; and by the cruel optimism of an increasingly precarious workforce placing its hopes in the imagined alternative that the supirichuaru represents. Ioannis Gaitanidis offers a new transdisciplinary conceptualisation of 'alternativity' that can be applied across and beyond the disciplines of religious studies, media studies, popular culture studies and the anthropology/sociology of medicine.

This book draws attention to a striking aspect of contemporary Japanese culture: the prevalence of discussions and representations of “spirits” (tama or tamashii). Ancestor cults have played a central role in Japanese culture and religion for many centuries; in recent decades, however, other phenomena have expanded and diversified the realm of Japanese animism. For example, many manga, anime, TV shows, literature, and art works deal with spirits, ghosts, or with an invisible dimension of reality. International contributors ask to what extent these are cultural forms created by the media for consumption, rather than manifestations of “traditional” ancestral spirituality in their adaptations to contemporary society. Spirits and Animism in Contemporary Japan considers the modes of representations and the possible cultural meanings of spirits, as well as the metaphysical implications of contemporary Japanese ideas about spirits. The chapters offer analyses of specific cases of “animistic attitudes” in which the presence of spirits and spiritual forces is alleged, and attempt to trace cultural genealogies of those attitudes. In particular, they present various modes of representation of spirits (in contemporary art, architecture, visual culture, cinema, literature, diffuse spirituality) while at the same time addressing their underlying intellectual and religious assumptions.

Enduring Identities is an attempt to understand the continuing relevance of Shinto to the cultural identity of contemporary Japanese. The enduring significance of this ancient yet innovative religion is evidenced each year by the millions of Japanese who visit its shrines. They might come merely seeking a park-like setting or to make a request of the shrine's deities, asking for a marriage partner, a baby, or success at school or work; or they might come to give thanks for benefits received through the intercession of deities or to legitimate and sacralize civic and political activities. Through an investigation of one of Japan's most important and venerated Shinto shrines, Kamo Wake Ikazuchi Jinja (more commonly Kamigamo Jinja), the book addresses what appears through Western and some Asian eyes to be an exotic and incongruous blend of superstition and reason as well as a photogenic juxtaposition of present and past. Combining theoretical sophistication with extensive fieldwork and a deep knowledge of Japan, John Nelson documents and interprets the ancient Kyoto shrine's yearly cycle of rituals and festivals, its sanctified landscapes, and the people who make it viable. At local and regional levels, Kamigamo Shrine's ritual traditions (such as the famous Hollyhock Festival) and the strategies for their perpetuation and implementation provide points of departure for issues that anthropologists, historians, and scholars of religion will recognize as central to their disciplines. These include the formation of social memory, the role of individual agency within institutional politics, religious practice and performance, the shaping of sacred space and place, ethnic versus cultural identity, and the politics of historical representation and cultural nationalism. Nelson links these themes through a detailed ethnography about a significant place and institution, which until now has been largely closed to both Japanese and foreign scholars. In contrast to conventional notions of ideology and institutions, he shows how a religious tradition's lack of centralized dogma, charismatic leaders, and sacred texts promotes rather than hinders a broad-based public participation with a variety of institutional agendas, most of which have very little to do with belief. He concludes that it is this structural flexibility, coupled with ample economic, human, and cultural resources, that nurtures a reworking of multiple identities--all of which resonate with the past, fully engage the present, and, with care, will endure well into the future.

Barely a century has passed since anime (Japanese animation) was first screened to a Western audience. Over time the number of anime genres and generic hybrids have significantly grown. These have been influenced and inspired by various historical and cultural phenomena, one of which - Japanese native religion and spirituality - this book argues is important and dominant. There have always been anime lovers in the West, but today that number is growing exponentially. This is intriguing as many Japanese anime directors and studios initially created works that were not aimed at a Western audience at all. The mutual imbrication of the profane and sacred worlds in anime, along with the profound reciprocal relationship between 'Eastern' (Japanese) and 'Western' (chiefly American) culture in the development of the anime artistic form, form the twin narrative arcs of the book. One of the most significant contributions of this book is the analysis of the employment of spiritual and religious motifs by directors. The reception of this content by fans is also examined. The appeal of anime to aficionados is, broadly speaking, the appeal of the spiritual in a post-religious world, in which personal identity and meaning in life may be crafted from popular cultural texts which offer an immersive and enchanting experience that, for many in the modern world, is more thrilling and authentic than 'real life'. In the past, religions posited that after human existence on earth had ceased, the individual soul would be reincarnated again, or perhaps reside in heaven. In the early twenty-first century, spiritual seekers still desire a life beyond that of everyday reality, and just as passionately believe in the existence of other worlds and the afterlife. However, the other worlds are the fantasy landscapes and outer space settings of anime (and other popular cultural forms), and the afterlife the digital circuitry and electronic impulses of the Internet. These important new understandings of religion and the spiritual underpin anime's status as a major site of new religious and spiritual inspiration in the West, and indeed, the world.

This book sheds new light on the relationship between religion and state in early modern Japan, and demonstrates the growing awareness of Shinto in both the political and the intellectual elite of Tokugawa Japan, even though Buddhism remained the privileged means of stately religious control. The first part analyses how the Tokugawa government aimed to control the populace via Buddhism and at the same time submitted Buddhism to the sacralization of the Tokugawa dynasty. The second part focuses on the religious protests throughout the entire period, with chapters on the suppression of Christians, heterodox Buddhist sects, and unwanted folk practitioners. The third part tackles the question of why early Tokugawa Confucianism was particularly interested in “Shinto” as an alternative to Buddhism and what “Shinto” actually meant from a Confucian stance. The final part of the book explores attempts to curtail the institutional power of Buddhism by reforming Shinto shrines, an important step in the so called “Shintoization of shrines” including the development of a self-contained Shinto clergy.

In modern societies the functional differentiation of medicine and religion is the predominant paradigm. Contemporary therapeutic practices and concepts in healing systems, such as Transpersonal Psychology, Ayurveda, as well as Buddhist and Anthroposophic medicine, however, are shaped by medical as well as religious or spiritual elements. This book investigates configurations of the entanglement between medicine, religion, and spirituality in Europe, Asia, North America, and Africa. How do political and legal conditions affect these healing systems? How do they relate to religious and scientific discourses? How do therapeutic practitioners position themselves between medicine and religion, and what is their appeal for patients?