Today marks the commemoration of the Buddha's death, as celebrated in Japan and elsewhere. Images of the Buddha's death have long been a common theme in Japanese #BuddhistArt. While it would seem to be a serious subject, it has also been one of humor and parody. A 🧵. 1/
The above painting is a gorgeous 14th-century example from the Met. A closeup shows the absolute devastation of the mourners. The monk Myōe is said to have cried when describing this scene. These images had powerful emotive resonances with viewers. 2/ metmuseum.org/art/collection…
These paintings of the Buddha's death continue to be a source of reverence today and are used in rituals at major temples throughout Japan. Last week, I tweeted this video of the unrolling of one massive Nirvana image in preparation for rituals today. 3/
The Buddha's death hasn't always been serious. The subject was taken up in the humorous genre of Ōtsu-e paintings. According to the Cleveland Museum, this painting "would have amused 19th-century viewers familiar with the usual Buddhist imagery." 4/ clevelandart.org/art/2016.306
Famous actors were often displayed in the style of a nirvana painting. The MFA owns quite a few, but here's one print of the actor Nakamura Utaemon IV. 5/ collections.mfa.org/objects/464832…
Contemporary manga also draw on this image. The manga Saint Young Men about Jesus and the Buddha as roommates opens with this image. As @jolyonbt explains, "butt out buddy" is also a word play on Hotoke (Buddha) and Hottoke (butt out). 8/ tricycle.org/trikedaily/sai…
Religion can be serious, but it can also be funny. Even the most moving scene in the Buddhist tradition has been rendered with humor in #BuddhistArt for hundreds of years, a tradition that continues today. 9/9
I'll add some more RT's to this thread as I come across them. Here's a tuna in a nirvana scene.
Here's an illustration that was from a biography of the Buddha serialized in a magazine from the temple Chion-in. It's for a "kamishibai" performance in which street performers use pictures to tell their tales.
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
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 .