A Study on the Formation and the Maturity of Meisho in Tokyo City after the Meiji Restoration

Hanyu, Fuyuka

doi:10.5632/jila.68.843

Cited by 3 publications

(1 citation statement)

References 6 publications

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“…Considering the modern transformation of temples and shrines, although some sites have shown an overall trend [3] and some have seen an actual transformation [4], no studies have explored how perceptions have changed as a result of their designation as urban parks. With regard to Sensoji Temple, studies have been performed on the transformation of the temple grounds and its entertainment industry in the early modern period [5].…”

Section: Introductionmentioning

confidence: 99%

Changes in the Described Elements of Sensoji Temple following its Park Designation

伊藤¹,

イトウ²,

Ito³

et al. 2020

ASSRJ

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How the elements of a religious facility became recognized after its designation as a park was clarified in this study based on the changes in the descriptions of the facility in guidebooks and pictorial charts. Immediately after the facility was designated as a park, the image of a park was merely added to the idea of the temple. However, Kinryusan Sensoji Temple clearly became considered one of the park components only after the full-scale maintenance and division of the park in 1884. These changes were greatly influenced by the changes in the physical environment based on the institutional meaning of the park in addition to the background of the existence and use of the park becoming widely established from the period when it was designated as a park to the period when it was developed into a tourist attraction. While the extent of recognition of Sensoji Temple as a park increased, the extent of recognition of the site as a temple diminished and became limited. Tourists perceived that Sensoji Temple was composed only of Kannondo Hall and spatially considered the entire park as a collection of sections. As a result, the area recognized as a temple was limited to the central part of the Sensoji Temple precinct, while the spatial functions that Sensoji Temple originally possessed were divided and removed. Thus, the characteristics of the temple as a tourist site also changed.

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Section: Introductionmentioning

confidence: 99%

Changes in the Described Elements of Sensoji Temple following its Park Designation

伊藤¹,

イトウ²,

Ito³

et al. 2020

ASSRJ

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The Religious Space of Edo, Considering the Distribution and Functions of Temples and Shrines

Matsui

2018

International Perspectives in Geography

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Discussions on the Religious Space of Edo City: The Landscape and Functions of Temples and Shrines

Matsui¹

2014

J. Geogr.

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The distribution and landscape of temples and shrines and their functions in the City of Edo are examined, and urban structures constructed based on mystical and religious aspects of spatial design are evaluated. The five key findings of this study are: 1. A city design modeled on Heiankyou （ancient Kyoto） was applied to the construction of the City of Edo, and was arranged according to four directions and their connections with gods. This model was meant to protect the City of Edo not only militarily, but also in magical and religious ways. In particular, large temples and chinju-sha shrines, which were strongly associated with the Tokugawa shogunate family, were placed to face northeast/southwest -directions regarded as being unlucky -as well as towards places of execution and the locations of red-light districts in areas bordering the city. This placement created an extraordinary atmosphere in the city. Tokugawa Ieyasu was awarded a posthumous shingo （literally, a Shinto deity） title, "Tosho Daigongen," and was enshrined angled towards the North Star （i.e. Nikko） to protect the City of Edo. The attempt to harness these magical factors to protect and safeguard the City of Edo is one of its characteristics. 2. Temples and shrines were under the control of the Tokugawa shogunate during the Edo Period, and the Honmatsu-seido （government-enforced main-branch temple system） was established through the enactment of jiinhatto （laws for temples） . In addition, members of the public were forcibly linked to temples and shrines through their status as danka （temple supporters） under the Terauke seido （a system that compelled the public to become Buddhists） . Through this administration of religion, temples were integrated into a system for maintaining social order as a marginal role in the mechanism of the Tokugawa shogunate. 3. The temple and shrine estates as a whole were almost the same size as the space allocated for the townspeople, and occupied a large proportion of the City of Edo in terms of land use. Shrines increased rapidly in number as the city' s population increased. As a result, control measures were introduced to restrict the establishment of temples in the city' s central area, where strong demand had led to a severe land shortage, and these temples were instead almost forcibly moved to the suburbs. This tendency became more evident in city planning after the Great Fire of Meireki in 1657; subsequently, new "towns of temples" were created in districts such as Asakusa, Shitata, and Mita. 4. The rapid expansion of urban areas in the City of Edo led to religious facilities using their ＊筑波大学生命環境系

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A Study on the Formation and the Maturity of Meisho in Tokyo City after the Meiji Restoration

Cited by 3 publications

References 6 publications

Changes in the Described Elements of Sensoji Temple following its Park Designation

Changes in the Described Elements of Sensoji Temple following its Park Designation

The Religious Space of Edo, Considering the Distribution and Functions of Temples and Shrines

Discussions on the Religious Space of Edo City: The Landscape and Functions of Temples and Shrines

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