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English version\u2b07<\/p>\n

[Citizens’ Own Religious Architecture “Mido” – Kusado-Senken 2023 Revisited – 11
\nThe affinity between the city of commerce and religion. The economic activity of trade seems to have been socially compatible with the interrelationship with religion.<\/p>\n

A medieval city in the character of “gate city” in the Kamakura – Muromachi historical time, Kusado-Senken is a kind of azir space that does not have the expression of power structure such as land rule or religious rule. Perhaps it is a boundary city with a character similar to Sakai in the Kinai region, but such an existence is an expression of the lifestyle orientation of the common people.
\nIt can be seen that the urban space was created in accordance with the requirements for the establishment of commerce and industry. In the context of such urban planning, the religious building “Godo” can be seen as “so that’s what it is,” as the museum’s research study says.
\nAccording to the museum’s research presentation, the following passage is found under the title of “Prayer.
\n\u301cStone and wooden pagodas, copies of the Lotus Sutra, tablets, and kakebotoke have been excavated from Kusado-Senken. These objects suggest a part of the medieval people’s belief in the gods and Buddha during a time of social turmoil and uncertainty in their lives. \u301cThe site was considered to be a “temple of the gods”.
\nThe people of the medieval period were said to have believed in the gods and Buddha. Human beings will inevitably die. It is only natural that this fact should strongly define the spiritual world of human beings. The externalization and embodiment of life-related emotions, such as parent-child relationships, was recognized as the most important social norm.
\nSince ancient times, the tradition of mourning for the dead in the form of kofun (burial mounds) has been alive in Japan, and the general public has also continued to worship the dead in communal graves. Buddhism was introduced to Japanese society from the Asian world, and it penetrated deeper into the psyche of the Japanese people than in any other region.
\nIn medieval cities, where the very foundation of existence itself was a “gap” in society, these architectural facilities, which were related to human life and death, were erected spontaneously, so to speak. Of course, there must have been a certain economic leader, a citizen, whose generous donation must have triggered a large number of supporters to establish this kind of architectural space.
\nIn Eiga Senken in the Himeji area, which is also in the Seto Inland Sea trading zone, the missionary activities of the Ikkyu Sect were so successful that a symbol of the people’s rally called “Eiga Godo” was established, but even in this Kusado Senken, which was destroyed by a natural disaster as a city, the germ of such an opportunity Eiga Godo” was a symbol of the people’s rallying. This “Eiga G\u014ddo” was destroyed by fire during Hideyoshi’s attack on Eiga, but it has been relocated and continues to exist today as the Kameyama G\u014ddo.
\nThese remains show that in Japan, such asyl spaces and commercial and industrial cities were used interchangeably, with religion as a major mediator.<\/p>\n

Among religions, there were differences in doctrines among sects, and new religions that aimed to “save the people” emerged in this period, completely different from those that aimed for strong alliances with the authorities in the capital. Although only the name of the temple, “Godo,” is known at this point, it may have been a base for a specific religious sect, as was the case with Eiga Godo.
\nIt may indicate something about the medieval people’s view of life and death and the state of their spirit. I bow my head in prayer.<\/p>\n","protected":false},"excerpt":{"rendered":"

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