Amano Yoshitaka JAPAN Final Fantasy by Yoshitaka Amano

By Yoshitaka Amano

Amano Yoshitaka JAPAN ultimate myth (in Japanese)

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119 On the presence of Shinto-Buddhist combinatory practice in villages in pre-modern Japan, see Takeda Chøsh¨ (1972), esp. pp. 311–28. 120 Reader and Tanabe (1998), p. 151. 39 M A R K T E E U W E N A N D FA B I O R A M B E L L I associations between them, and, in some rare cases, their assimilation. Honji suijaku theory, they argue, actually served to prevent rather than assist assimilation, because this theory distinguishes between different kinds of deities in order to prioritise one over the other.

Shintøsh¨, pp. ” This source includes many similar tales about other gongen. 29 M A R K T E E U W E N A N D FA B I O R A M B E L L I were a part adds to medieval divinities a complexity that is not acknowledged by the traditional understanding of the honji suijaku paradigm, namely as a straightforward coupling of a kami with an appropriate buddha or bodhisattva. More typically, a medieval divinity was a multifaceted entity with many names and many appearances – some Buddhist, some traditional kami, and others stars and planets, historical human beings, foreign deities, witch animals, ghosts or demons.

118 It would be wrong to interpret this as an instance of popular superstition – the belief that those who have been unjustly killed could take revenge on the living. Itsutsudomoe Jinja is a monument to honour and commemorates the defenders of local rights, who defied the established order to fight for a more just society. In this case, the peasants appropriated the religious tools of the dominant classes for their own purposes. Aside from cases such as this, the diffusion of the honji suijaku paradigm is also indicated by the fact that by the Edo period, most village shrines in Japan had been brought under the control of a Buddhist temple (bettøji or jing¨ji).

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