Secularization, Deprivatization, and the Reappearance of ‘Public Religion’ in Japanese Society

Abstract

Sociological theories about the fate of religion in modern societies originated in Europe and were initially based on the history of Western Christianity. Whether or not these theoretical perspectives are useful for the analysis of other religious traditions in non-Western regions of the world has been the focus of considerable debate for decades. This article engages some of the familiar theories of secularization in light of major developments in Japanese religion and society over the past two centuries. While it has been widely assumed that modernization inevitably brings with it a decline in religion, the first phase of this process in Japan was accompanied by the creation of a powerful new form of religion—State Shintō—that served to unite the nation around a common set of symbols and institutions for half a century. This was followed by the rapid and forced secularization of Shintō during the Allied Occupation (1945-1952), which essentially privatized or removed it from public institutions. Since the end of the Occupation, however, there has been an ongoing movement to restore the special status of Shintō and its role in the public sphere. Even though recent case studies and survey research indicate that individual religiosity and organized religions are facing serious decline today, the reappearance of religion in public life and institutions represented by this restoration movement also needs to be taken into account in our assessment of secularization in contemporary Japan.

Religious Freedom in Japan: Research Needs in History and Social Science

“…Human Rights Watch (www.hrw.org) notes no particular religious freedom violations, and neither does the United Nations Human Rights Council in its reports (www.ohchr.org). The only exception to this pattern are scholars such as Mullins (2012) and Sumimoto (2000) who have noted that the recent push for state recognition of Shintoism by some high ranking politicians represents a possible future threat to religious freedom in Japan. Others such as Yamagishi (2008) and Takahata (2007) eyes of the world and in the eyes of most casual and scholarly observers.…”

“…This new threat was a form of Japanese nationalism that defined what it meant to be Japanese in terms of state-sponsored Shintoism, Japan's ancient nature-based religion. In other words, to be Japanese one had to be Shinto in terms of religious belief (Yamagishi 2008;Mullins 2012). The people were taught that they were part of a pure Japanese family that was unique.…”

“…The people were taught that they were part of a pure Japanese family that was unique. The concept of emperor worship was taught and the myth of the emperors' divinity as a direct descendant of the Sun goddess was the religious freedom in japan foundation for the wars waged in their name (Garon 1986;Mullins 2012). Buddhists and Christians both protested this linking of nationality, ethnicity, and religion and faced varying levels of persecution and discrimination under successive nationalist governments intensifying up through World War II.…”

“…The enshrinement at Yasukuni Shrine of Japanese war dead and members of the modern Self Defense forces who have died, no matter their religion and over the religious objections of their families, has been a source of controversy as well (Sumimoto 2000). Minority religions in Japan particularly feel threatened by this "semi-official" recognition of Shintoism by conservative politicians (Yamagishi 2008;Mullins 2012). However, within the realm of politics in general, religious faith has not been a barrier to political participation.…”

“…Japanese, in general, tend to demonstrate very little deeply felt commitment to any particular religion. They generally see no problem practicing multiple religions or participating in the ceremonies or rituals of differing faiths (Mullins 2012). It is often said that Japanese are born Shinto, marry as Christians, and die as Buddhists because they like the ceremonies of each religion for the differing life events (O'Brien 1996).…”