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Japanese folklore
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Japanese folklore
Japanese folklore encompasses the informally learned folk traditions of Japan and the Japanese people as expressed in its oral traditions, customs, and material culture.
In Japanese, the term minkan denshō (民間伝承; "transmissions among the folk") is used to describe folklore. The academic study of folklore is known as minzokugaku (民俗学). Folklorists also employ the term minzoku shiryō (民俗資料) or "folklore material" (民俗資料) to refer to the objects and arts they study.
Men dressed as namahage, wearing ogre-like masks and traditional straw capes (mino) make rounds of homes, in an annual ritual of the Oga Peninsula area of the Northeast region. These ogre-men masquerade as kami looking to instill fear in the children who are lazily idling around the fire. This is a particularly colorful example of folk practice still kept alive.
A parallel custom is the secretive Akamata-Kuromata [ja] ritual of the Yaeyama Islands, Okinawa which does not allow itself to be photographed.
Many, though increasingly fewer households maintain a kamidana or a small Shinto altar shelf. The Shinto version of the kitchen god is the Kamado kami (かまど神), and the syncretic Buddhist version is the Kōjin, a deity of the hearth enshrined in the kitchen.
Japanese popular cults or kō (講) are sometimes devoted to particular deities and buddhas, e.g. the angry Fudō Myōō or the healer Yakushi Nyorai. But many cults centered around paying respects to sacred sites such as the Ise Shrine (Ise-kō or okage-mairi [ja]) or Mount Fuji (Fuji-kō [ja], by which many local mock-Fuji shrines have been erected). Pilgrimage to these meccas declined after the Edo period. But recently, the Shikoku Pilgrimage of the eighty-eight temple sites (commonly known as ohenro-san) has become fashionable. Popular media and cottage industries now extoll a number of shrines and sacred natural sites as power spots [ja].
There is a long list of practices performed to ward evil (yakuyoke (厄除け)) or expel evil (yakubarai, oharai (yaku-barai [ja])), e.g. sounding the drums. In some areas it is common to place a small mound of salt outside the house (morijio [ja]). Salt-scattering is generally considered purifying (it is employed in sumo tournaments, to give a well-known example). A stock routine in period or even contemporary drama involves a master of the house telling his wife to scatter salt after an undesirable visitor has just left. Contrarily, lighting sparks with flint just as a someone is leaving the house was considered lucky.
No one now engages in the silent vigil required by the Kōshin cult, but it might be noted that this cult has been associated with the iconic three See no evil, hear no evil, speak no evil monkeys.
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Japanese folklore
Japanese folklore encompasses the informally learned folk traditions of Japan and the Japanese people as expressed in its oral traditions, customs, and material culture.
In Japanese, the term minkan denshō (民間伝承; "transmissions among the folk") is used to describe folklore. The academic study of folklore is known as minzokugaku (民俗学). Folklorists also employ the term minzoku shiryō (民俗資料) or "folklore material" (民俗資料) to refer to the objects and arts they study.
Men dressed as namahage, wearing ogre-like masks and traditional straw capes (mino) make rounds of homes, in an annual ritual of the Oga Peninsula area of the Northeast region. These ogre-men masquerade as kami looking to instill fear in the children who are lazily idling around the fire. This is a particularly colorful example of folk practice still kept alive.
A parallel custom is the secretive Akamata-Kuromata [ja] ritual of the Yaeyama Islands, Okinawa which does not allow itself to be photographed.
Many, though increasingly fewer households maintain a kamidana or a small Shinto altar shelf. The Shinto version of the kitchen god is the Kamado kami (かまど神), and the syncretic Buddhist version is the Kōjin, a deity of the hearth enshrined in the kitchen.
Japanese popular cults or kō (講) are sometimes devoted to particular deities and buddhas, e.g. the angry Fudō Myōō or the healer Yakushi Nyorai. But many cults centered around paying respects to sacred sites such as the Ise Shrine (Ise-kō or okage-mairi [ja]) or Mount Fuji (Fuji-kō [ja], by which many local mock-Fuji shrines have been erected). Pilgrimage to these meccas declined after the Edo period. But recently, the Shikoku Pilgrimage of the eighty-eight temple sites (commonly known as ohenro-san) has become fashionable. Popular media and cottage industries now extoll a number of shrines and sacred natural sites as power spots [ja].
There is a long list of practices performed to ward evil (yakuyoke (厄除け)) or expel evil (yakubarai, oharai (yaku-barai [ja])), e.g. sounding the drums. In some areas it is common to place a small mound of salt outside the house (morijio [ja]). Salt-scattering is generally considered purifying (it is employed in sumo tournaments, to give a well-known example). A stock routine in period or even contemporary drama involves a master of the house telling his wife to scatter salt after an undesirable visitor has just left. Contrarily, lighting sparks with flint just as a someone is leaving the house was considered lucky.
No one now engages in the silent vigil required by the Kōshin cult, but it might be noted that this cult has been associated with the iconic three See no evil, hear no evil, speak no evil monkeys.
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