Japanese folklore
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Japanese folklore encompasses the informally learned folk traditions of Japan and the Japanese people as expressed in its oral traditions, customs, and material culture.
In Japanese, the term minkan denshō (
Folk religion
[edit]Men dressed as namahage, wearing ogre-like masks and traditional straw capes (mino) make rounds of homes,[1] in an annual ritual of the Oga Peninsula area of the Northeast region. These ogre-men masquerade as kami looking to instill fear in the children who are lazily idling around the fire. This is a particularly colorful example of folk practice still kept alive.
A parallel custom is the secretive Akamata-Kuromata [ja] ritual of the Yaeyama Islands, Okinawa which does not allow itself to be photographed.[2][3]
Many, though increasingly fewer households maintain a kamidana or a small Shinto altar shelf.[4] The Shinto version of the kitchen god is the Kamado kami (かまど
Japanese popular cults or kō (
There is a long list of practices performed to ward evil (yakuyoke (
No one now engages in the silent vigil required by the Kōshin cult, but it might be noted that this cult has been associated with the iconic three See no evil, hear no evil, speak no evil monkeys.[9]
There are certain vestiges of geomancy introduced into Japan from China through Onmyōdō. The word kimon [ja], "ogre's gate", colloquially refers to anything that a person may have constant ill luck with, but in the original sense designates the northeasterly direction, considered to be unlucky or dangerously inviting of ill-intended spirits[9] (cf. Konjin). There is also a Japanese version of Feng Shui known as kasō [ja][10] or literally "house physiognomy". Closely connected is the Yin-yang path or Onmyōdō, and its concepts such as katatagae ["direction changing"] also known as kataimi,[11] which was widely practiced by nobles in the Heian period. A widely known taboo (kitamakura [ja]) advises against sleeping with your head faced north,[12] though it is doubtful if anyone now seriously heeds this prohibition.[12]
In Japanese folklore, pheasants were considered messengers from heaven. However, researchers from Japan's Graduate University for Advanced Studies and National Institute of Polar Research claimed in March 2020 that red pheasant tails witnessed across the night sky over Japan in 620 A.D., might be a red aurora produced during a magnetic storm.[13]
Folktales
[edit]As in most developed nations, it is increasingly difficult to find living storytellers of oral tradition. But there is a wealth of folktales collected through the ages. The name mukashi-banashi (tales of "long ago" or from "bygone times") has been applied to the common folktale, since they typically open with the formula "Mukashi..."[14] (akin to "Once upon a time..."). They also close with some set phrase like "dotto harai"[14] (a variant form being Dondo Hare).
These tales had been told in their local dialects, which may be difficult to understand to outsiders, both because of intonation and pronunciation differences, conjugations, and vocabulary. Many folktales collected from the field are actually "translations" into standard Japanese (or more like adaptations, merging several collected versions).
Classic folktales
[edit]Classic folktales such as Momotarō, which most Japanese today are familiarized through pictured children's storybooks, manga, or other popularizations, can be traced to picture-books printed in the Edo period, though their prototypical stories may go back much further. The versions retold by children's story author Sazanami Iwaya [ja] (1870–1933; often considered the Perrault of Japan)[15] had a strong hand in establishing the forms usually known today.
Animals in folktales
[edit]Two creatures are particularly known for their abilities to transform into humans or other beings and objects, the kitsune (fox) and tanuki (the Japanese raccoon dog; pictured). They occur frequently in folktales of humorous nature, such as the tanuki, Bunbuku Chagama, who could shapeshift into a teapot.
Marriages between humans and non-humans (irui konin tan (
Modern renditions
[edit]A number of folktales were adapted for stage performance by playwright Junji Kinoshita, notably Yūzuru (Twilight Crane, 1949),[16] based on the folktale Tsuru no Ongaeshi or "a crane who repaid its gratitude".
Fantastic creatures
[edit]A great deal of interest currently gravitates towards Japanese monsters taken from traditional Japanese sources. Some of the yōkai or strange beings are the stuff of folklore, orally transmitted and propagated among the populace. But one must realize that many beings or stories about them were spun and deliberately invented by professional writers during the Edo Period and earlier, and they are not folkloric in the strict sense.
Folk art and craft
[edit]Some well-known craft objects such as netsuke, raccoon dog earthenware (Shigaraki ware), may be classed as traditional Japanese crafts.
A number of articles of daily household use (mingu (
Representative art
[edit]- Ōtsu-e [ja], a type of folk painting produced in Ōtsu in Shiga Prefecture often depicting ogre-like figures, purchased as amulet for travelers.
- ema, wooden plaques with paintings of horses or other figures, on which wishes are written and hung in shrines.
- koinobori, carp-shaped banners.
Toys
[edit]- zuguri [ja], a type of top with concentric patterns drawn in the concave depression(Aomori Prefecture)
- akabeko, a red papier-mâché bull or cow with bobbing head.
- okiagari-koboshi, a legless bottom-loaded doll that rights itself.
- Miharu-goma, (Fukushima Prefecture), Yawatauma (Aomori Prefecture), Kinoshita-goma (Miyagi Prefecture) are the three major wooden carved horse figurines.
Textiles
[edit]- kogin-zashi (Aomori Prefecture), a type of quilted clothing.
Articles of clothing
[edit]Some of the articles below are essential for understanding traditional Japanese culture. The type of material used is also part of folklore.
- kasa are hats woven from sedge, soft rush, strips of bamboo, or strips of hinoki cypress.
- mino, bushy cape made from rice straw, were used as rain gear and snow gear. Snow boots were also woven from rice straw.
- waraji, straw-woven footwear.
- bandori (Yamagata Prefecture and other regions) is a type of often colorfully woven back strap used when carrying loads on one's back[17]
See also
[edit]References
[edit]- ^ Bownas & Brown 2004, p.50-2 misidentifies Namahage as a Kyushu ritual. See other sources under namahage article
- ^ Ayabe, Tsuneo (1976). "Esoteric Rituals in Japanese Traditional Secret Societeis: A Study of the Death and Rebirth Motif". In Bharati, Agrhananda (ed.). Agents and Audiences. Walter de Gruyter. ISBN 978-3-11-080584-0.
- ^ Plutschow 1990, p.60 misplaces as Kagoshima prefecture, probably confusing it with Toshidon [ja] of the Koshikijima Islands which is mentioned by Bocking 1997, p.87 (marebito), p.98 (namahage)
- ^ Bestor & Bestor 2011, p. 69, households with kamidana showed a decline from 62% (1984) to 43.9% (2006); and only 26.4% in metropolitan areas
- ^ Takeda, Chōshū (1964). "minkan shinkō"
民間 信仰 [folk religion]. In Heibonsha (ed.). Sekai hyakka jiten世界 百科 事典 . Vol. 21. p. 442. Mentions such kō as those devoted to Ise Shrine(伊勢 講 )、Akiba(秋葉 講 )、Ōmine(大峰 講 )、kōshin(庚申 講 )、Koyasu(子安 講 )、Yama-no-Kami (山ノ神 講 )、Nenbutsu kō [ja](念仏 講 ), Kannon (観音 講 ) - ^ a b Schnelle 1999, p.325, note 23 "the okoshi daiko as a "ceremony to guard against misfortune" ("yakuyoke no gyōji")"
- ^ a b c Bownas & Brown 2004, p.23, "Salt, the sophistication of ritual sea bathing as a cleanser of contamination, appears today even in many apparently secular uses. The sumō wrestler will sprinkle [salt] across the ring as he advances.. a restaurant frequently has its Fuji-cone of caked salt by the door-jamb, as a means of clearing the defilement left by an unwelcome patron".
- ^ Hosking, Richard (1997). A Dictionary of Japanese Food: Ingredients & Culture. Tuttle Publishing. ISBN 978-0-8048-2042-4., p.98, "little piles of salt have been placed at shrines to purify and gain the gods' protective presence"
- ^ a b Murakami 1988, p.53
- ^ Jeremy, Michael Ernes; Robinson (1989). Ceremony and Symbolism in the Japanese Home. Manchester University Press ND. ISBN 978-0-7190-2506-8., pp.125- goes into a description of kasō in considerable detail.
- ^ Kornicki & McMullen 1996, p. 87; citing Bernard 1958
- ^ a b Lock, Margaret M. (1984). East Asian Medicine in Urban Japan: Varieties of Medical Experience. University of California Press. ISBN 978-0-520-05231-4., p.98 her informants do not believe in it, but rather not be seen
- ^ "Modern science reveals ancient secret in Japanese literature". phys.org. 30 March 2020. Archived from the original on 1 April 2020. Retrieved 3 April 2020.
- ^ a b Masuda, Katsumi (1964). "mukashibanashi"
昔話 [Japanese tales section]. In Heibonsha (ed.). Sekai hyakka jiten世界 百科 事典 . Vol. 21. pp. 499–502. - ^ Kinoshita, Junji (1974). Hyōronshu (collected criticisms 1956~1957). Vol. 4. Miraisha (
未来社 ). p. 82.直接 民衆 の語 る物語 からではなく)巌谷 小波 が定型 化 し、それが国定 教科書 によって広 く普及 されたそういう桃太郎 の話 - ^ Keene, Donald (1999). Dawn to the West: Japanese Literature of the Modern Era. Columbia University Press. pp. 482–483. ISBN 978-0-231-11439-4.
- ^ "
庄内 のばんどりコレクション" [Shonai no Bandori Collection]. Cultural Heritage Online (in Japanese). Archived from the original on 2012-08-22. Retrieved 2012-05-03. (virtual gallery)
- Dictionaries and encyclopedias
- Murakami, Shigeyoshi (1988).
日本 宗教 事典 [Japanese religion dictionary]. Kodansha. ISBN 978-4-06-158837-0. - Bocking, Brian (1997). A Popular Dictionary of Shintō. Psychology Press. ISBN 978-0-7007-1051-5.
- Monograms, studies
- Bernard, Frank (1958). Kata-imi et kata-tagae; étude sur les interdits de direction á l'époque Heian. Tokyo: Presses Universitaires de France.
- Bestor, Victoria Lyon; Bestor, Theodore C., eds. (2011). Routledge Handbook of Japanese Culture and Society. Akiko Yamagata. Taylor & Francis. ISBN 978-1-136-73627-8.
- Bownas, Geoffrey; Brown, Pauline (2004). Japanese Rainmaking And Other Folk Practices. Psychology Press. ISBN 978-0-415-33069-5.,
- Kornicki, Peter Francis; McMullen, James (1996). Religion in Japan: Arrows to Heaven and Earth. Cambridge University Press. ISBN 978-0-521-55028-4.
- Plutschow, Herbert E. (1990). Chaos and Cosmos: Ritual in Early and Medieval Japanese Literature. Brill. ISBN 978-90-04-08628-9.
- Schnelle, Scott (1999). The Rousing Drum: Ritual Practice in a Japanese Community. University of Hawaii Press. ISBN 978-0-8248-2141-8.
Further reading
[edit]- Ikeda, Hiroko (1971). A Type and Motif Index of Japanese Folk-Literature. Folklore Fellows Communications. Vol. 184. Suomalainen tiedeakatemia.
- Ikeda, Hiroko (1976). "Type Indexing the Folk Narrative". In Adrienne L. Kaeppler; H. Arlo Nimmo (eds.). Directions in Pacific Traditional Literature. Essays in Honor of Katharine Luomala. Honolulu: Bishop Museum Press. pp. 331–350. ISBN 0910240205.
- Kunio, Yanagita (1986). The Yanagita Kunio Guide to the Japanese Folk Tale. Translated by Mayer, Fanny Hagin. Indiana University Press. ISBN 0-253-36812-X. OCLC 13124829.
- Seki, Keigo (1966). "Types of Japanese Folktales". Asian Folklore Studies. 25 (1): 17–25. doi:10.2307/1177478. JSTOR 1177478.