Shinto in Korea

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The origins of Shinto in Korea are primarily a result of Japan's incursions since an unbalanced treaty in 1876. Shinto's rise in Korea is directly associated with the Japanese government's ideological use of the traditional folk practices of Japan, later described as "State Shinto." As Japan expanded its control of Korea, it also expanded the number of shrines, with the aim of one national shrine in each province. Before 1945, attendance at shrines was in many cases compulsory.

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Early 20th century Japanese postcard showing the Chosen Shrine in Seoul (1925-1945) Chosen-Jingu-front-view.jpg
Early 20th century Japanese postcard showing the Chōsen Shrine in Seoul (1925-1945)

Introduction of Shinto

Japan's Meiji restoration had been actively rejecting any relationship between Shinto, the folk tradition of Japan, and religious belief. Imperial Japan interpreted Shinto as a "suprareligious" institution based on a set of traditions, rather than moral instructions. [1] As such, requirements to participate in Shinto ceremonies were not deemed to be a violation of the Meiji-era's freedom of religion doctrine. This was the position of the state, later described as "State Shinto," and not necessarily followed by priests or practitioners of Shinto. [2]

Introduction of shrines

The earliest Shinto shrine in Korea is believed to be Kotohira shrine (金刀比羅神社), later Ryūtōsan Shrine (龍頭山神社), built in 1678, built by workers of the local Japan House trade office. [3] Such shinto may have served a purpose of expressing and maintaining a Japanese identity outside of Japan, while the Japanese and Korean people lived relatively close during this period. [4]

In 1876, the Japan–Korea Treaty of Amity introduced Japanese settlers, and Shinto proselytizers, to Incheon, Pusan, and Wonsan. [5] As Japanese traders arrived in these ports, they brought Shinto practices with them. For example, Genzan shrine (元山神社), in Wonsan, was constructed in 1882, and was later elevated to National Shrine status by the Japanese in 1936. [3] By 1911, Daijingū (大神宮), Sugawara Tenmangū (菅原神社), and Konpira Jinja (金刀比羅神社) shrines had been established, [5] ostensibly for the practice of Japanese nationals living there. [6] Other active groups included Konkōkyō (金光教), Tenrikyō (天理教), Ontakekyō (御岳教), and Shinrikyō (神理教). [5]

After the Japan-Korea treaty of 1910, Korea was fully under Japanese rule. In turn, the Governor-General responsible for managing Korea for Imperial Japan was empowered to expand the use of shrines there. [3] A year later, a police report on shrine activities in Korea stated that "shrines are established for the purpose of the protection of local areas, and are deeply revered among many residents. Shrines are managed along with other civic groups by the local association of Japanese residents." [5] [7]

In 1913, to mark the anniversary of the occupation, members of the Korean royal family presented an offering to Amaterasu at Keijō Shrine in Seoul, signaling their subordination to the Japanese government. [8] :65 Meanwhile, Japanese expatriates at this time were protective of Japanese customs, and reluctant to engage or inform Koreans about shrine practices, despite government orders to promote them, and the Japanese government struggled to incorporate Korean nationals into leadership roles at the shrines. [8] :66

Chōsen Shrine, in Seoul, was built in 1920 and was named an Imperial Shrine in 1925 (a few months ahead of completion). [3] It was the first Korean shrine to be funded by the state, and was established as the first in a series of national shrines to be built in each Korean province. [3] By the 1930s, it was the Korean Governor-General's policy to build a Shinto shrine in every village in Korea, [6] and the total reached 995 by the end of the Japanese occupation in 1945. This was 57 percent of all shrines Japan built outside of Japan during the war. [3] These shrines were more aggressive in their outreach to locals than the expatriate-led shrines had been before. [8] :80

Compulsory attendance

In 1925, primary school students and staff were required to attend local shrines as part of an "Imperial subject-making" initiative, kōminka seisaku. [3] In 1936, shrine worship was made compulsory for university students as well. [9] Schools refusing to participate in these trips could be closed. [3] Under the National Mobilization law of 1938, laws requiring Christian schools to visit shrines were expanded to include all Christians. [3] That September, members of a Presbyterian church in Korea were forced to visit a shrine by soldiers with bayonets. [3]

The Shinto shrine issue

The question of whether or not it was acceptable for Christians to attend shrine ceremonies was a dilemma that deeply divided the Korean Church particularly during the 1930s, with Presbyterians being more strongly opposed and the Methodists and Roman Catholics more tolerant of the practice. It was however foreign missionaries who had originally been the most outspoken on the issue, but their opposition had meant many were no longer able to stay in Korea, particularly in the north.

On one hand many churches and mission groups believed that it was idolatry, while many other churches came to trust the Japanese when they claimed that the ceremonies weren't religious in nature but rather just ultra-nationalism. The latter believed that fundamental opposition to shrine worship was doing more harm to Christianity in Korea than it was doing good. Thus, in order to appease the Japanese colonialists and keep Christian schools open, many Christians became increasingly tolerant of shrine worship including the Presbyterian General Assembly, once so opposed to the practice. As more Christians took part in shrine worship, it weakened the argument for the fundamentalists; ‘if it’s okay for them to do it, then so can you’.

Post-WWII, even today, the Shrine question remains a sensitive issue among Korean Christians. While many considered it to have been a tactful necessity to keep the Church visible, many were disappointed by the lack of gospel faithfulness Christian leaders displayed in the face of persecution; which they so often preached about. In the following decades, many pastors (but not all) repented for compromising their faith during Japanese colonialism and were strongly encouraged to be a 'sheep' for a short period as way of restoring the integrity of their faith. [10]

Integration with Korean tradition

Japanese Imperial scholars such as Ryūzō Torii and Ogasawara Shozo  [ ja ] advocated the position that Korean and Japanese folk traditions shared a common, shamanic link, which bolstered Imperial Japanese claims about the legitimacy of the Korean occupation. [3] [6] This argument lead them to encourage fusing the worship of the Meiji Emperor with Dankun (だんくん), a legendary founder of Korea. A Korean scholar, Sai Nanzen, challenged this belief by asserting that Tan'gun was the origination point of Shinto, urging a reconsideration of Shinto as one, localized aspect of a broader shamanistic tradition in Asia. [6] Nam-seon was eventually pressured to promote the idea that Shinto was the key manifestation of this tradition, and that all Asian folk traditions were essentially Shinto in other forms. [6]

Other intellectuals at the time emphasized what came to be called "the Inheritance Myth." [6] This argued that Dankun, the "Kami" of Korea, had passed control of Korean land to the Imperial family, owing to the families deep ties to the Shinto sun goddess, Amaterasu Omikami. [6] However, the State apparatus declined to fully incorporate Tan'gun into Chosen Shrine, which housed only the kami of Amaterasu Ōmikami and Emperor Meiji. [3] [11]

Ogasawara  [ ja ] also proposed a system where Japanese people in the colonies were seen as Amatsukami and natives were seen as Kunitsukami. [12]

Post-war

With Japan's surrender and the invasion of Korea, Shinto shrines became the focus of contempt, such as with papers posted on walls urging citizens to burn them down. As Koreans began pilfering smaller shrines around the country, Shinto priests at Chōsen Shrine withdrew Japanese relics, and soon created a plan to destroy the Korean National Shrine of their own accord. The site has since been replaced with the Ahn Jung-geun Memorial Museum. [8] :205–206

Sect Shinto in Korea

Today there is a presence of Zenrinkyo and Daehan Cheolligyo, the Korean-ized form of Tenrikyo, in South Korea.

Related Research Articles

Kami are the deities, divinities, spirits, mythological, spiritual, or natural phenomena that are venerated in the Shinto religion. They can be elements of the landscape, forces of nature, beings and the qualities that these beings express, and/or the spirits of venerated dead people. Many kami are considered the ancient ancestors of entire clans. Traditionally, great leaders like the Emperor could be or became kami.

<span class="mw-page-title-main">Shinto</span> Religion originated in Japan

Shinto is a religion originating from Japan. Classified as an East Asian religion by scholars of religion, its practitioners often regard it as Japan's indigenous religion and as a nature religion. Scholars sometimes call its practitioners Shintoists, although adherents rarely use that term themselves. There is no central authority in control of Shinto, with much diversity of belief and practice evident among practitioners.

<span class="mw-page-title-main">Amaterasu</span> Sun goddess in Shinto

Amaterasu Ōmikami, often called Amaterasu for short, also known as Ōhirume no Muchi no Kami (大日孁貴神), is the goddess of the sun in Japanese mythology. Often considered the chief deity (kami) of the Shinto pantheon, she is also portrayed in Japan's earliest literary texts, the Kojiki and the Nihon Shoki, as the ruler of the heavenly realm Takamagahara and the mythical ancestress of the Imperial House of Japan via her grandson Ninigi. Along with her siblings, the moon deity Tsukuyomi and the impetuous storm god Susanoo, she is considered to be one of the "Three Precious Children", the three most important offspring of the creator god Izanagi.

<span class="mw-page-title-main">Religion in Japan</span> Religious practices in Japan

Religion in Japan is manifested primarily in Shinto and in Buddhism, the two main faiths, which Japanese people often practice simultaneously. According to estimates, as many as 80% of the populace follow Shinto rituals to some degree, worshiping ancestors and spirits at domestic altars and public shrines. An almost equally high number is reported as Buddhist. Syncretic combinations of both, known generally as shinbutsu-shūgō, are common; they represented Japan's dominant religion before the rise of State Shinto in the 19th century.

<span class="mw-page-title-main">Hachiman</span> Japanese Shinto–Buddhist syncretic deity

In Japanese religion, Yahata formerly in Shinto and later commonly known as Hachiman is the syncretic divinity of archery and war, incorporating elements from both Shinto and Buddhism.

<span class="mw-page-title-main">Ise Grand Shrine</span> Shinto shrine in Japan

The Grand Shrine of Ise, located in Ise, Mie Prefecture of Japan, is a Shinto shrine dedicated to the solar goddess Amaterasu. Officially known simply as Jingū (神宮), Ise Jingū is a shrine complex composed of many Shinto shrines centered on two main shrines, Naikū (内宮) and Gekū (外宮).

<i>Miko</i> Shinto shrine maiden

A miko, or shrine maiden, is a young priestess who works at a Shinto shrine. Miko were once likely seen as shamans, but are understood in modern Japanese culture to be an institutionalized role in daily life, trained to perform tasks, ranging from sacred cleansing to performing the sacred Kagura dance.

<span class="mw-page-title-main">Shinto shrine</span> Japanese shrine of the Shinto religion

A Shinto shrine is a structure whose main purpose is to house ("enshrine") one or more kami, the deities of the Shinto religion.

<span class="mw-page-title-main">State Shinto</span> Imperial Japans use of the Shinto religion

State Shintō was Imperial Japan's ideological use of the Japanese folk religion and traditions of Shinto. The state exercised control of shrine finances and training regimes for priests to strongly encourage Shinto practices that emphasized the Emperor as a divine being.

<span class="mw-page-title-main">Chōsen Shrine</span> 1925–1945 Shinto shrine in Seoul, Korea

Chōsen Shrine was the most important Shinto shrine during the Japanese colonial period in Korea. It was built in 1925 in Seoul and destroyed soon after the end of colonial rule in 1945.

<span class="mw-page-title-main">Kono Shrine</span> Shinto shrine in Kyoto Prefecture, Japan

Kono Jinja (籠神社) is a Shinto shrine in the Ōgaki neighborhood of the city of Miyazu in Kyoto Prefecture, Japan. It is the ichinomiya of former Tango Province. The main festival of the shrine is held annually on April 24.The shrine is also called the Moto-Ise Kono Jinja (元伊勢籠神社), and its kannushi has been in the Amabe clan since the Kofun period.

Secular Shrine Theory or Jinja hishūkyōron (神社非宗教論) was a religious policy and political theory that arose in Japan during the 19th and early 20th centuries due to the separation of church and state of the Meiji Government. It was the idea that Shinto Shrines were secular in their nature rather than religious, and that Shinto was not a religion, but rather a secular set of Japanese national traditions. This was linked to State Shinto and the idea that the state controlling and enforcing Shinto was not a violation of freedom of religion. It was subject to immense debate over this time and ultimately declined and disappeared during the Shōwa era.

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<span class="mw-page-title-main">Ichinomiya Shrine (Tokushima)</span>

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<span class="mw-page-title-main">Ryūtōsan Shrine</span> 1678–1945 Shinto shrine in Korea

Ryūtōsan Shrine (龍頭山神社) was a Shinto shrine in Korea. It is the earliest shinto shrine in Korea built by workers of the local Japan House trade office in 1678. Such shinto may have served a purpose of expressing and maintaining a Japanese identity outside of Japan, while the Japanese and Korean people lived relatively close during this period.

Kunitama (国魂) is a type of kami or god who acts as a tutelary deity or guardian of a province of Japan or sometimes other areas in shinto.

<span class="mw-page-title-main">Shinmei shrines</span> Type of Japanese shrines

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<span class="mw-page-title-main">Keijō Shrine</span> 1898–1945 Shinto shrine in Seoul, Korea

Keijō Shrine, sometimes Seoul Shrine, was a Shinto shrine in Keijō (Seoul), Korea, Empire of Japan. The shrine was established on November 3, 1898, and destroyed on November 17, 1945, several months after the end of colonial rule.

References

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  5. 1 2 3 4 Kim, Taehoon (1 January 2011). "The Place of "Religion" in Colonial Korea around 1910 : The Imperial History of "Religion"". Journal of Korean Religions. 2 (2): 25–46. doi:10.1353/jkr.2011.0003. ISSN   2167-2040   via  Project MUSE (subscription required){{cite journal}}: External link in |postscript= (help)CS1 maint: postscript (link)
  6. 1 2 3 4 5 6 7 Isomae, Jun'ichi. "Discursive Formation Around "Shinto" in Colonial Korea". www.academia.edu. Retrieved 23 January 2016.
  7. Kim, Taehoon, ed. (1911). "Shrines, Temples and Religion". 社寺宗教 (Shaji Shūkyō, 1910-1911) (Public Records) (in Korean and Japanese). Tōhatsu dai 193 gō 統発第 193 号 Hyanggyō Jaisan Kanpu Sinseishō Kyakuka no Ken 郷校財産還付申請書却下ノ件 (National Archives of Korea's collection of the documents of the Government-General of Korea).
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  9. Kim, Sung-Gun (1 June 1997). "The Shinto Shrine Issue in Korean Christianity under Japanese Colonialism". Journal of Church and State. 39 (3): 503–521. doi:10.1093/jcs/39.3.503 (subscription or UK public library membership required){{cite journal}}: External link in |postscript= (help)CS1 maint: postscript (link)
  10. Kim, Sung-Gun (1997). "The Shinto Shrine Issue in Korean Christianity under Japanese Colonialism". Journal of Church and State. Oxford, England: Oxford University Press. 39 (3): 100–150. doi:10.1093/jcs/39.3.503. JSTOR   23921260.
  11. Takagi, Hiroshi (October 1993). "官幣大社札幌神社 と「拓殖」の神学 (Kanpei taisha Sapporo jinja to "takushoku" no shingaku)". 地方史研究 (Chihōshi kenkyū) (in Japanese). 245: 13–17(Cited by Nakajima){{cite journal}}: CS1 maint: postscript (link)
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