I’ve done a lot of Shinto/Japanese mythology threads over the past six months, especially tied to teaching. At the risk of regurgitating, it feels like it warrants a thread of threads just to keep it all in one place for easy reference. 1/10
This thread explains how the foundational mythological texts, Nihon Shoki and Kojiki cannot be considered a single Japanese mythology. Rather, plurality was the name of the game from the time of our earliest written texts. 2/10
Over the summer, I did a series of three threads on #transnationalshinto to try to complicate ideas of Shinto as an indigenous religion. Here’s the first one, which focused on #buddhistart to show how kami and Buddhist deities blend in Japanese art. 3/10
The second #transnationalshinto thread is on Amaterasu from the 8th century to the present day and argues that even the most important deity in the Shinto pantheon can be understood transnationally for every period of Japanese history. 4/10
So how did this all end? This thread considers how a 1937 text helped reinvent #Japanesemythology to fit modern myths of the nation state and the Japanese empire, erasing plurality and transnationalism in favor of a singular indigenous myth. 6/10
In contrast to this unified state-sanctioned view, this thread looks at how post-war manga artists, directors, and novelists use #JapaneseMythology to subvert imperialism and misogyny in mythology. 7/10
If you are curious how I teach this, here’s my most recent syllabus from my Japanese Mythology class, though I tend to revise significantly every semester. Lots of materials didn't make it into my threads, which should not be seen as exhaustive. 10/10
Textual sources for provincial Buddhism in 7th–8th c. Japan are hard to come by. Key exceptions are 2 of the 3 Kōzuke steles 上野三碑. These important inscribed stones are hardly known in English scholarship, but speak to the spread of Buddhism outside of the capital. 1/7
A great multi-lingual web site by Takasaki City on these steles, which date between 681–726, includes descriptions, 3D images, and videos. Take a look. Lots of the materials could be used for teaching about Buddhism in early Japan. 2/7 city.takasaki.gunma.jp/info/sanpi/en/…
The Yamanoue Stele describes a monk Chōri from the local temple Hōkōji erecting the stele for his mother, Kurometoji, a prominent figure in the region. Buddhism's powers in memorial ritual for parents and ancestors attracted patrons in and outside of the provinces. 3/7
Time for the latest and final installment of my transnational Shinto tweet threads. This time let’s look at what you could call the patron god of learning in Japan: Tenjin, the deified form of Sugawara no Michizane. 1/
Before diving in, let me say what I mean by calling Shinto transnational, since this has created some confusion (some sincere and understandable, some intentionally ignorant). I basically mean three things. 2/
1) Key elements that became central to Shinto came to Japan from abroad through immigration, trade, and other networks. This is true for the 8th-c. myths (Kojiki and Nihon shoki) of Amaterasu and others 3/ (
Of course an exception doesn't prove a rule, but it does complicate it. But since you brought up Amaterasu as the "MAJOR" example, let's look at her. Perhaps you'd be surprised how transnational of a deity she is. An impromptu just out of bed 🧵+ citations.
First, Amaterasu in #JapaneseMythology:Como shows how her story draws from continental ideas of weaving deities, immortality, spirit-pacification, etc. and challenges nativist views of her origins, pointing out the role of Koraen immigrants in shaping her. uhpress.hawaii.edu/immigrant-gods…
In the medieval period, the predominant lens that Amaterasu was understood in was Buddhist. We can see this is in a large number of sources (examples to follow). A great and easy-to-read Japanese introduction is Satō Hiro'o's アマテラスの変貌 : 中世神仏交渉史の視座 .