ABSTRACT
The place of Shinto in the religious scene of contemporary Japan as a vibrant, independent and coherent religion would seem self-evident. Shrines, the concrete symbols of Shinto, dot the landscape of urban and rural Japan. 1 Shinto shrines, with their distinctive torii gates and shimenawa ropes can be discreet, nestled in wooded precincts, or tucked away behind rows of shops; they can also be more imposing, defining the landscape in which they are set. The ancient shrines at Ise and Izumo and more modern creations like the Meiji and Yasukuni shrines in Tokyo are examples of the latter type. The material symbols which such shrines have in common, and which distinguish them from other religious structures, like those of Buddhism, say, attest to a shared heritage. Shrine priests across Japan are distinguished from Buddhist monks, other religious figures and the laity, by black eboshi hats, garments of white silk, and the shaku, a wooden implement priests carry on ceremonial occasions. It is evident, then, to even the most casual observer that Japan’s 100,000 or so shrines, and their attendant priests, do indeed belong to one and the same tradition. The organisational structure one would expect of an independent and coherent religion is apparent, too. Some 75% of the nation’s shrines and priests belong to Jinja Honchō, a charitable organisation based in Tokyo. The majority of the remainder of shrines are dedicated to the rice deity, Inari, and are affiliated to the Fushimi Inari shrine in Kyoto. There are also two institutions that train men and women from all over Japan for the shrine priesthood: Kokugakuin University in Tokyo and Kōgakkan University in Ise.
