{"id":41575,"date":"2023-08-21T05:26:41","date_gmt":"2023-08-20T20:26:41","guid":{"rendered":"http:\/\/kochihen.replan.ne.jp\/?p=41575"},"modified":"2023-08-23T14:12:15","modified_gmt":"2023-08-23T05:12:15","slug":"%e3%80%90%e7%b7%8f%e9%96%80%e3%81%a8%e5%8b%85%e4%bd%bf%e9%96%80%e3%83%bb%e9%a6%99%e5%8f%96%e7%a5%9e%e5%ae%ae%e2%91%a1-%e6%9d%b1%e5%9b%bd%e4%b8%89%e7%a4%be%e6%8e%a2%e8%a8%aa-16%e3%80%91","status":"publish","type":"post","link":"http:\/\/kochihen.replan.ne.jp\/?p=41575","title":{"rendered":"\u3010\u7dcf\u9580\u3068\u52c5\u4f7f\u9580\u30fb\u9999\u53d6\u795e\u5bae\u2461 \u6771\u56fd\u4e09\u793e\u63a2\u8a2a-16\u3011"},"content":{"rendered":"

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English version\u2b07<\/p>\n

So-mon Gate and Imperial Envoy Gate, Katori Jingu Shrine (2) Exploration of Three Shrines in Eastern Japan-16
\nThe Imperial Gate, which represents the high status of Katori Jingu Shrine. Katori Jingu is located on both banks of the Katori Sea, an important transportation hub on the Tokaido Highway, in Kashima and Katori. Domestic governance was also important and was controlled by the “military authority”?<\/p>\n

Looking at the history of Japan, we can clearly see that religion and political situations were closely intertwined in the historical process. As we visited Ryukaku-ji Temple in this Kanto series, the construction of kofun (burial mounds) was actively practiced as a “religious” facility to ensure the legitimacy of local power, but as Buddhism, a newly introduced world religion, was actively promoted by the royal power, the sills of power and visible expressions of authority shifted from kofun to the construction of Buddhist temples. As a result, the sills of power and visible expressions of authority were transformed from ancient burial mounds to the construction of Buddhist temples.
\nShrines and other forms of worship that appealed to the legitimacy of each of the 8 million regions were probably a part of this trend.
\nThe central kingship introduced the Chinese concept of “conquering the barbarians” as a major goal of its legitimacy appeal. Following the “Huayi\/Chinese ideology” established in China in the Asian world, the central kingship probably tried to enhance the centralized power of the state by identifying foreign peoples as external enemies to be attacked. This was the most advanced modern state ideology of the time.
\nThe Japanese royal power set the northeastern region as the target of its barbarian conquests. In the second month of the 27th year of Emperor Keiko’s reign (assumed to be in the 2nd century), Takeuchi no Sukune, who returned to Yamato after visiting the eastern provinces, wrote in the Nihon Shoki (Chronicles of Japan), “Among the eastern barbarians, there is Hitakami province. The people of this land, both men and women, are fearless because of their tattooed bodies. They are all called Emishi. The land is fertile and spacious. We must shoot them and take them.
\nThis is a radical declaration of aggression.
\nIn the process of the centralized royal power’s domination of the eastern provinces, a change of power took place in the regional powers that had developed independently until then. In the Kanto region, it seems that a more militaristic power gained control over the region. This suggests the history of the interplay of various agendas and personnel matters between the regional powers and the central royal authority. The legend of Yamatotakeru may have been an allegorical expression of this process.
\nThe reason why Katori Jingu, whether Kashima Jingu or Katori Jingu, is portrayed as a warrior god may be due to these background circumstances. In the whole of Japan, Kashima and Katori, across the sea from Katori, became recognized as the most important point of traffic on the “Tokaido” highway. This seems to be the reason why these two shrines were treated as equal to Ise in terms of divine status.
\nLooking at the shrine area of Katori Jingu, there are two gates, which give it a kind of “castle-like” appearance. The photo shows the “So-mon Gate” (the main gate), which marks the boundary of the shrine area, and the “Teshimon Gate” (the third photo) is next to it. Inside this wall, the highest-ranking priest of the Katori Jingu resided and welcomed the emissaries of the royal authority.
\nIn ancient times, priests were not considered to be priests as they were. The most immediate and legitimate means of commanding people to obey him was to proclaim that he was a god.
\nI have learned a lot about the “conquest of the barbarians” by this royal authority when I started my publishing business in Hokkaido and later expanded to the Tohoku region. Now that I have come into contact with the Kanto region again, I am reminded of many different ways of looking at it.<\/p>\n","protected":false},"excerpt":{"rendered":"

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