Précis and Critique of a Secondary Source

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Name
Professor
Course
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Female Shamans in Eastern Japan during the Edo period
In his article, “Female Shamans in Eastern Japan during the Edo period,” Gerald Groemer argues that Japanese Shamanism studies tend to focus on the psychologistic, folkloristic and phenomenological aspects (28). The history aspect is rarely discussed, and when it is tackled, it is often thematized and framed in broad and vague terms. For instance, Ikegami (1994) work on shamans focuses primarily on the 20th century. Blacker (1975) discusses ancient shamanism but leaps into the twentieth century. This article offers some authentic examination and contextualization of female shamans in the Kanto range amid the Edo time frame (1600-1868). The paper concentrates on the control of Miko by the establishment headed by Tamura Hachidayu, Miko occupations, hostile to Miko talk, and the finish of Miko associations amid the early Meiji period. These issues mirror that the Miko foundations experienced noteworthy verifiable changes through the span of time.
Miko, often regarded as the child of God, have been viewed as important in the indigenous Japanese culture and participated in the Shinto religion as shamans who performed a series of tasks ranging from sacred dance performances to cleansing rituals. Miko was involved in religious occupation through their marriage to Shinto priests or an akin religious practitioner. They performed a sacred dance that was controlled by an institution known as integrated Shinto. This institution of several combined Shinto was also headed by Tamura Hachidayu who took the name, “Leader of the masters of sacred move of incorporated Shinto” (Groemer, 29). Tamura Hadichayu was the head of several Miko and Shinto (dance-masters) in few of Shinano’s provinces as well as the eight Kanto provinces. However, Tamura was only authorised to rule over the Miko who performed rituals of conjuring the voices of the departed or deceased. Kagura Miko, who presented kagura at Kanto holy places such as Sanja Gongen was out of his jurisdiction.
Before Tamura Hachidayu’s reign, Kowaka (Komatsu) Kandayu’s ancestor received a document that endowed Kandayu rule over the female ‘catalpa-bow shamans’ and dance masters in the eight Kanto regions (Groemer, 30). Also, there was an attempt to organize spiritual experts functioning outside the recognized Buddhist religion and foster hierarchical relationships among Buddhist temples into official institutions with rules and laws. Female shamans roles in these new rules and laws were unclear and were subject to increasing restrictions and control. Kandayu faced tremendous challenges in establishing his rule on female shamans as their duties were not stipulated, and whichever shaman and shaman related individual could participate in several jobs such as religious dancers and traders of certain types of amulets. Tamura attempted to separate and clarify the ranges of prominence and rights over different expressions (Groemer, 34). He, however, managed to dominate Miko within the Kanto era that could practice business candidly. However, those who were never affiliated with the accredited associations needed to register with his to obtain a licence to trade. Tamura’s influence and fortunes, however, began to fade in the early eighteenth century perhaps due to Yoshida’s influence in the regulation of Shinto-based activities, poverty of the lower class of the rural society.
Tamura succeeded in broadening the range of Miko roles to fortify his religious foundation in his association in addition to giving something of a shared conviction for every single individual under his rule (Groemer, 36). Miko engaged in several activities. Azusa Miko engaged in activities that required the catalpa bow and appealed to all the gods. Also, they performed the rising to the gods ceremony, Kojin purification ceremonies and provide traditional prayer of combined Shinto. Both men and women were allowed to participate in seven actions. These activities were the involvement in catalpa mannerisms through rosary bead usage, ‘blue-rob’ talismans and hearth exorcism, distributing ema, dance and music performance on dance celebrations, granting supplication to worshippers, Daikoku distribution, and Doko exorcisms (Groemer, 37). Women generally performed the first three activities while men performed the rest. Miko in the Edo era was also required to exorcise evil spirits to cure illnesses (Groemer, 42).Not everyone was enamored by the Miko. Several individuals such as Arai Hakuga dismissed them as a part if the Buddist community. Ise Shrine grounds were a no-go zone for Miko to deliver oracles as it was believed they were deceptive (Groemer, 44). Some people even believed that the female shamans had loose morals. In the late eighteenth century, Miko were prohibited participating in anything that was similar to Shinto practice (Groemer, 45). They were only allowed to offer divination with rosary beads.
The paper tries to explain the journey that female shamans underwent through different leaders such as Kowara Kondaya and Tamura Hachidayu. Groemer disputes and discounts the representation of female shamans by other scholars as being visually impaired, discriminated and independent agents. He asserts through the nineteenth-century description that no place is mentioned about their visual impairments. Moreover, female shamans in the edo era were highly respected and formed a vital part of the integrated Shinto faith. However, female shamans experience discrimination during the early Meiji era, where they seem to be on the wrong side of the law. Groemer recognizes this in his paper where he states that female shamans are viewed as agents of deception, and all those who believe they are foolish. He mentions how Miko was viewed as hookers in disguise with loose morals on account of their dance performances. During the Meiji government’s attempt to distance itself from Folk-religious beliefs and Buddhism, they associate Miko with the negative. Meiji succeeds in decentralizing Tamura Hachidayu by abolishing his title, ‘Head of sacred dance masters.’ He is prohibited to engage in any Miko activities. The government only allows Miko to offer prayers with divination beads, and this is also prohibited in 1963 (Groemer, 45).
While Capalta shamans slowly fade into the background, other religious organizations take root which is coincidentally preapproved by the government. However, for a short period, the Meiji government manages to separate Shinto religion from Buddhism, distorted as it is (Liscutin). It is interesting to note that the female shamans do not have any semblance of independence. Their fate lies on their leaders under relevant institutions. This is a glaring disparity from the modern representation of the female shamans. In 1640, when bakufu want to implements its rule on religious registration, magistrates and of temples and shrines seek to control every devout figure besides the Yoshida Shinto, shugen along with Buddhist by means of passing additional laws and pronouncements. For instance, there was an edict known as Miko Kindanrei which was enforced by troops that were loyal to the Meiji regime and imposed that all spiritual activities practiced by the Miko were prohibited. In 1873, this edict was passed by the Ministry of Religion. The female shamans are not consulted, and their position is unclear in the laws and announcements. However, they still find themselves having to follow more stringent rules they are …………..
Last Name
1
Name
Professor
Course
Date
Female Shamans in Eastern Japan
during the Edo period
In his article, “Female Shamans in Eastern Japan during the Edo period,” Gerald
Groemer argues that Japanese
Shamanism studies tend to focus on the psychologistic, folkloristic
and phenomenological aspects (28). The history aspect is rarely discussed, and when it is
tackled, it is often thematized and framed in broad and vague terms. For instance, Ikegami
(1994)
work on shamans focuses primarily on the 20th century. Blacker (1975
)
discusses ancient
shamanism but leaps into the twentieth century.
This article offers some authentic examination
and contextualization of female shamans in the Kanto range amid the Edo
time frame (1600
–
1868). The paper concentrates on the control of
Miko
by the establishment headed by Tamura
Hachidayu,
Miko
occupations, hostile to
Miko
talk, and the finish of
Miko
associations amid the
early Meiji period. These issues mirror that the
Mik
o
foundations experienced noteworthy
verifiable changes through the span of time.
Miko
, often regarded as the child of God, have been viewed as important in the
indigenous Japanese culture and participated in the Shinto religion as shamans who performed a
series of tasks ranging from sacred dance performances to cleansing rituals.
Miko
was involved
in religious occupation through their marriage to Shinto priests or an akin religious practitioner.
They performed a sacred dance that was controlled by an insti
tution known as integrated Shinto.
This institution of several combined Shinto was also headed by Tamura Hachidayu who took the
name
, “
Le
ader of the masters of sacred m
ove of incorporated Shinto
” (Groemer, 29). Tamura