Beyond Belief: Japanese Approaches to the Meaning of Religion

For several centuries, Japanese scholars have argued that their nation’s culture—including its language, religion and ways of thinking—is somehow unique. The darker side of this rhetoric, sometimes known by the English term “Japanism” (nihon-jinron), played no small role in the nationalist fervor of the late-nineteenth and early twentieth centuries. While much of the so-called “ideology of Japanese uniqueness” can be dismissed, in terms of the Japanese approach to “religion,” there may be something to it. This paper highlights some distinctive—if not entirely unique—features of the way religion has been categorized and understood in Japanese tradition, contrasting these with Western (i.e., Abrahamic), and to a lesser extent Indian and Chinese understandings. Particular attention is given to the priority of praxis over belief in the Japanese religious context. Des siècles durant, des chercheurs japonais ont soutenu que leur culture – soit leur langue, leur religion et leurs façons de penser – était en quelque sorte unique. Or, sous son jour le plus sombre, cette rhétorique, parfois désignée du terme de « japonisme » (nihon-jinron), ne fut pas sans jouer un rôle déterminant dans la montée de la ferveur nationaliste à la fin du XIXe siècle, ainsi qu’au début du XXe siècle. Bien que l’on puisse discréditer pour l’essentiel cette soi-disant « idéologie de l’unicité japonaise », la conception nippone de la « religion » constitue, quant à elle, un objet d’analyse des plus utiles et pertinents. Cet article met en évidence quelques caractéristiques, sinon uniques du moins distinctives, de la manière dont la religion a été élaborée et comprise au sein de la tradition japonaise, pour ensuite les constrater avec les conceptions occidentale (abrahamique) et, dans une moindre mesure, indienne et chinoise. Une attention toute particulière est ici accordée à la praxis plutôt qu’à la croyance dans le contexte religieux japonais.

Be United, Be Virtuous: Composite Culture and the Growth of Shirdi Sai Baba Devotion

In one popular devotional poster the Indian god-man Shirdi Sai Baba (d. 1918) gazes out at the viewer, his right hand raised in blessing. Behind him are a Hindu temple, a Muslim mosque, a Sikh gurdwara, and a Christian church; above him is the slogan, “Be United, Be Virtuous.” In his lifetime, Shirdi Sai Baba acquired a handful of Hindu and Muslim devotees in western India. Over the past several decades, he has been transformed from a regional figure into a revered persona of pan-Indian significance. While much scholarship on religion in modern India has focused on Hindu nationalist groups, new religious movements seeking to challenge sectarianism have received far less attention. Drawing upon primary devotional materials and ethnographic research, this article argues that one significant reason for the rapid growth of this movement is Shirdi Sai Baba’s composite vision of spiritual unity in diversity, construed by many devotees as a needed corrective to rigid sectarian ideologies.