User:Immanuelle/History of Shinto Shrines in Okinawa

First Torii Gate of Naminoue Shrine

This article, "The History of Shrines in Okinawa Prefecture ,", provides an overview of Shinto shrine, Shinto, and shrine administration in Okinawa Prefecture, primarily from a historical perspective. Although there is a view that Shinto and Ryukyu Shinto are considered identical because they share the same origins (Shinto shrines and Utaki are seen as the same), this article describes them as indigenous beliefs that developed in their respective regions.

Like the History of Shinto shrines in Hokkaido it is relatively short compared to the History of Shinto in mainland Japan. So the establishment of shrines is much more recent than in other areas, yet it is firmly established making it a useful case study for the future spread of Shinto overseas, unlike the more colonial shrines of the Empire of Japan.

According to the Okinawa Prefectural Government, as of 2022, there are 16 religious corporations classified as Shinto in Okinawa, of which 10 are affiliated with the Association of Shinto Shrines. However, the total number is unclear when including those called "shrines" or "omiya" that are not registered. Okinawa's shrines can be broadly categorized into three types: those established during the Ryukyu Kingdom era, those established from the Taishō period to early Shōwa period, and those that became known as "shrines" or "omiya" with torii gates erected at utaki during wartime.

There are no clear records of when the imported religion of Japan, Shinto, was introduced to the Ryukyu Islands, but it is believed that its doctrine was introduced along with Japanese Buddhism in the form of Shinto-Buddhist syncretism . During Ryukyu Kingdom period from the mid-14th century to the late 16th century, the Eight Ryukyu Shrines were established, which later came under the protection of the royal court as official shrines. After the Invasion of Ryukyu in the early 17th century, under the influence of the Satsuma Domain, samurai-class shrine families were established, and priests trained at shrines in Satsuma.

Due to the Policy to Preserve Old Customs after the Ryukyu Disposition, the religious policies of the Meiji government, such as the Shinbutsu bunri, were delayed in Okinawa. When Naminoue Shrine was designated as a Kanpei Shosha in 1890, the influence of State Shinto extended to Okinawa. However, when the Okinawa Prefecture Various Entitlements Disposal Law was enacted in 1910, the seven shrines excluding Naminoue Shrine became unranked and fell into disrepair. On the other hand, during the Taisho to early Showa periods, shrines such as Okinawa Shrine, Miyako Shrine, Okinawa Gokoku Shrine were established as prefectural shrines.

Around 1940, as the war intensified, the concept of "one shrine per village" was developed to pray for the long-lasting military fortune of departing soldiers. Local utaki were converted to shrine styles, and courses were held to train Noro (female priests) as shrine priests due to the shortage of priests. However, many shrines in central and southern Okinawa fell into disrepair due to the impact of the Battle of Okinawa.

During the United States occupation of the Ryukyu Islands, the Religious Corporation Law enacted on the mainland did not apply, and the shrine's restoration was carried out through private donations. As a result, Naminoue Shrine and Futenma Shrine were restored, but some shrines, such as Okinawa Shrine and Yomochi Shrine, remained as temporary shrines, some were not rebuilt at all, and some, such as Oki Shrine and Amaku Shrine, were rebuilt in a form different from the pre-war form. These shrines were run as incorporated associations, but there was a risk that they would be liquidated during the transfer of sovereignty over Okinawa . As a result, the Association of Shinto Shrines restored the "Okinawa Prefecture Shrine Details Book," which had been lost in the war, and used this book as a basis for certifying religious corporations when the islands were returned to the mainland.

The introduction of Shinto

The introduction of Buddhism and Shinto

Various aspects of Chinese culture were brought to Okinawa through exchanges with Chinese dynasties, but religious influences were limited to Confucianism and Taoism, and Chinese Buddhism did not impact Okinawa. Consequently, Buddhism was introduced to Okinawa from mainland Japan, along with Shinto doctrines in the form of syncretism.

According to sources like the "Chūzan Seifu," the first Buddhist temple in Okinawa was Gokurakuji, established in 1265. The monk Zenkan, who arrived during the reign of King Eiso, built Gokurakuji as his bodhi temple at Urasoe Castle . Zenkan is noted as of unknown nationality but is speculated to have drifted to Ryukyu attempting the to cross the sea to Mount Potalaka, a kind of ritual suicide where someone sails into the ocean. Hiroyuki Arakaki suggests that Zenkan introduced Shinto to Ryukyu.

Shrines as places of worship were built later than this. During the time of Satto (around 1368), Raijū, who came from Japan, founded Gokokuji Temple on Mount Naminoue as a temple for the king and made it the head temple of the Shingon sect . Furthermore, during the reign of King Shō Kinpuku, in 1452, the Rinzai school priest Mansō founded Choju Zen Temple (later known as Choju Temple) on Mt. Kobosan. In this way, two sects, Shingon Buddhism (Shōka) and Rinzai Buddhism (Zenka), were introduced to Ryūkyū, and many temples were built there by the end of the First Shō dynasty . Shrines were eventually added to these temples, but there are no records of when they were founded. The deities worshipped in each shrine were often Kumano Gongen ( Izanami, Hayatama-o-Mikoto, and Kotobuki-o-Mikoto) in the sacred schools , while in the Zen schools they were often Amaterasu . At that time, shrines did not have priests, and it is believed that Buddhist monks served as priests.

Shrines as places of worship were built later. During the era of Satto (around 1368), Yorishige, who came from Japan, founded Gokokuji at Naminoue Mountain as the king's prayer temple, establishing it as a Shingon temple. Furthermore, during the reign of Sho Kinpuku in 1452, Manzo, who founded Tsubozan Chojuzan Zenji (later Chojuzan), established it as a Rinzai Zen temple. Thus, both the Shingon (sacred house) and Rinzai (Zen house) schools of Buddhism were introduced to Ryukyu, and many temples were built during the late First Sho Dynasty. Eventually, shrines were attached to these temples, although the exact time of their establishment is not recorded. The deities worshipped were primarily Kumano Gongen (Izanagi, Hayatama, and Kotoshironushi) in the sacred house and Amaterasu Omikami in the Zen house. It is believed that there were no Shinto priests at these shrines, and Buddhist monks served concurrently.

The introduction of Shinto to the general public

Kudaka Island a sacred place for the Nirai Kanai faith, worshipped from Sefa-utaki

See also: en:Ryukyuan_religion § Nirai_Kanai, and ja:補陀落渡海

The above are shrines and temples protected by the royal court and are recorded in historical documents, but it is believed that Shinto was introduced through other routes as well. Regarding the fact that many Kumano Gongen are enshrined at shrines in Okinawa, Hitoshi Miyake (1972) points out that there are similarities between the Kumano faith in Mount Potalaka and the Niraikanai faith in Ryukyu Shinto, and that there was an environment in which this faith could be readily accepted. He suggests that it may have been merchants trading with the Ryukyus who introduced the Kumano faith to the general public after the 15th century .

Also, Yoshihito Kaji noted the location of the shrine and speculated that it was built at a site that was once a sacred place in Ryukyu Shinto . Furthermore, based on the records of Sumiyoshi Myojin (Sumiyoshi Shrine) and Tenjin (Tenmangu Shrine) in the " Ryūkyū-koku yurai-ki ," it is speculated that some officials and common people gave them functions different from those of the original gods and accepted them.

The Eight Ryukyuan Shrines and Religious Policy

The Rise of Sacred Family Shrines and the Establishment of the Eight Ryukyu Shrines

See also: ja:琉球八社

It is believed that there was no difference in the status of shrines protected by the royal court between the Holy Family and the Zen Family from the 15th to 16th centuries. The opening of Volume 5 of the " Ryūkyū Shintō-ki " compiled in 1608, lists the Holy Family's Naminoue Shrine ( Gokoku-ji Temple ), Oki Shrine ( Rinkai-ji Temple ), Futenma Shrine ( Jinguji Temple ), and Asato Hachiman Shrine (Shintoku-ji Temple), as well as the Zen Family's Shikina Shrine (Jinno-ji Temple), Amaku Shrine ( Shogen-ji Temple ), Sueyoshi-gū (Manju-ji Temple), and Choju Shrine (Choju-ji Temple), and Tenmangu Shrine (Choraku-ji Temple). Of these, three of the seven shrines designated as taisha (large shrines) are from the Holy Family and three are from the Zen Family.

However, after the Invasion of Ryukyu in 1609, shrines of the sacred lineage began to receive more favorable treatment. For example, until the 16th century, prayers at the royal court were performed by Noro organizations led by Kikoe-ōgimi and Zen temples, but after the invasion of the Satsuma domain, prayers for bountiful harvests were carried out by Noro organizations, prayers for the good health of the royal family and the peace of the nation were carried out by sacred family shrines such as Naminoue-gu and Futenma-gu, and royal funerals and ancestral memorial services were carried out by Zen temples. In addition, in 1625, it became customary to visit the sacred family shrines in addition to the Zen temples and Chinese shrines as a New Year's event, and in 1644, the king's visit to Futenma-gu Shrine (Hutinma-mee) became a regular event, attracting the reverence of ordinary people as well. In 1671, the head priest of Gokoku-ji Temple, Yorimichi, requested Shō Shōken to convert the Rinzai sect temples Manju-ji Temple (Sueyoshi-gu Shrine), Jin'o-ji Temple (Shikina-gu Shrine), and Seigen-ji Temple (Ameku-gu Shrine) to Shingon Buddhism. It is believed that through these events, the sacred family shrines became official shrines, and the Eight Ryukyu Shrines were established.

Establishment of the Shinto priesthood system

Until now, Shinto rituals were also performed by monks, but in the 17th century the priesthood system was created. The first recorded priest was Tengan Chikudō no Shinunō of Naminoue Shrine. In 1684, the “Jishaza” (temple and shrine za) was established to manage the priests, and a hierarchy was established for the priests, including Taifu (chief priest), Hafuribe (celebration officer), Naishi (courtesy officer), and Gonhafuri (provisional priest). In particular, the Daifu, who was stationed only at Naminoue Shrine, was a senior priest who could advise the royal court on the appointment and dismissal of priests from other shrines, making Naminoue Shrine the highest-ranking of the Eight Ryukyu Shrines. Furthermore, when the Keizuza (Primitive Family Office) was established in 1689 to manage the lineages of the samurai, samurai status became necessary for those who served the Shinto priesthood, and so the system of shrine families (hoi-san) was established. Furthermore, the highest rank of a Shinto priest is only Junior Fourth Rank, which is considered lowly compared to the highest rank of a Zen monk, Senior Second Rank.

Influence of the Satsuma Domain

See also: en:Invasion of Ryukyu

Although there are no clear records, there is a theory that the above-mentioned change in religious policy was influenced by the Satsuma domain. Shō Nei was arrested during the Satsuma invasion of the Ryukyu Islands, but was allowed to return to his home country in 1611 after accepting the Fifteen Articles of the Law and submitting a pledge . From then on, as part of the Satsuma Domain's rule over the Ryukyu Islands, when a king succeeded to the throne or a regent or one of the three official officials took office, a "Certificate of Oath" was held at Naminoue Shrine and a petition was submitted to the Satsuma Domain.

In 1635, Amagane Chikuto no Chikunjo was sent to Suwa Shrine in Satsuma to conduct Shinto training and is said to have brought Shinto rituals, 33 types of Kagura and dance, and clothing such as eboshi hats and jōi robe to the Ryūkyū Islands. From then on, it became customary for Ryukyu priests to complete their training at Suwa Shrine in Satsuma. Furthermore, in 1688, at the request of Satsuma, the Hijiri family changed its affiliation from the Negoro-ji school of Shingon Buddhism to the Daigoji school of Shingon Buddhism and was incorporated as a branch temple of Daijo-in Temple in Satsuma.

Although the Hijiri family was strongly influenced by the Satsuma domain, there are no records to show the connection between the change in religious policy and the domain's influence. On the other hand, there are theories that see initiative on the part of the Ryukyu Kingdom, such as Hirashiki's theory that Haneji, who wanted to suppress the Noro organizations, allied with the Hijiri family in an attempt to spiritually purify the royal court , and Arakaki's theory that because the royal court managed shrines and temples as a state religion, Satsuma perceived Ryukyu as following them, and that there was also an aspect of this being a policy toward Satsuma to link Shinto and Ryukyu Shinto and to preserve Ryukyu Shinto.

Maintenance and Operation of Private Shrines

There are no public records of private shrines such as Ukishima Shrine (Chojumiy), Sumiyoshi Shrine, Goisedo, Misumiy, Ten Shrine, Kogami Shrine, and Ebisu Shrine, which were not part of the Eight Ryukyu Shrines. However, according to shrine traditions, these were maintained and operated by descendants of their founders or local residents..

Modern Religious Policy

Policy to preserve old customs

In the Meiji era, the Ryukyu Kingdom was abolished with the Ryukyu Disposition in 1879 (Meiji 12), and Okinawa Prefecture was newly established. However, there were samurai classes who were opposed to the Meiji government's Okinawa policy, as Qing dynasty was Suzerainty, and for a while the Policy to Preserve Old Customs was adopted. As a result, cultural and religious reforms proceeded slowly. For example, in early modern Okinawa, shrines did not have a system of parishioners. The operation of the eight official Ryukyu shrines was funded by royal stipends. Even after the Ryukyu Dynasty was abolished, the Meiji government maintained this system, and it continued to exist until 1910 (Meiji 43). In addition, private shrines that do not have records from the Ryukyu Kingdom era were incorporated into the subordinate shrines of the Eight Ryukyu Shrines after the Ryukyu Disposition.

Establishment of the Imperially-sponsored Naminoue Shrine

See also: Modern system of ranked Shinto shrines

The influence of State Shinto in Okinawa began when Naminoue Shrine was designated a minor shrine by the government in 1888 (Meiji 21). When Maruoka Kanji became governor of Okinawa Prefecture in 1888 (Meiji 21), he began campaigning for the establishment of a minor shrine by the government, citing the need to "promote a general spirit of reverence for the Emperor and patriotism and to ensure the administration of Modern system of ranked Shinto shrines ." A Kanpeisha is a high-ranking shrine that receives offerings at Niiname-no-Matsuri and other annual festivals, but there were no Kanpeisha in Okinawa at the time, so Naminoue Shrine, the most revered of the Eight Ryukyu Shrines and with a good location, was selected following the example of Sapporo Shrine in Hokkaidō . The petition submitted in July 1889 was immediately approved, and just six months later, on January 20, 1890 (Meiji 23), Naminoue Shrine was listed as a Kanpeisha minor shrine. This was thought to have been intended to promote the cultural and religious status of Okinawa Prefecture as a region of Japan.

At the same time, the separation of Shinto and Buddhism took place for the first time in Okinawa. The Buddha statue at Naminoue Shrine was ordered by the prefecture to be moved to Gokokuji Temple, and a new Shintai was sent from Tokyo. The enshrinement ceremony, held on May 13, was reported to have been "unprecedented in its grandeur." Surveys conducted in the early Meiji period also revealed that Okinawan shrines featured incense burners and functioned as places of worship for Ryukyu Shinto , but these too are thought to have been lost during the same period . In addition, the priesthood system changed the title of "daifu" to "gūji," the hereditary system of shrines was abolished, and services were conducted according to new Shinto ritual practices; Okinawan shrines were becoming more Japanized.

At the same time as it was designated as a government-sponsored shrine, a regular festival (Nanminsai) was established. The holiday was originally held on December 29th , but in 1893 (Meiji 26), it was moved to May 17th because not many people gathered at the end of the year. The Naminoue Festival was the first Japanese-style festival to be held in Okinawa, and a newspaper article from 1898 (Meiji 31) noted that "a portable shrine procession paraded through town, national flags were hoisted from homes throughout the city, and there was a constant stream of worshippers in the shrine grounds from morning to night." On the day of the holiday, town halls and schools were closed, and horse racing, Okinawan sumo, and Dragon Boat Festival events were held, and the event grew in scale every year, becoming established as a form of entertainment for the local citizens.

The influence of State Shinto in Okinawa became apparent when Naminoue Shrine was ranked as a government shrine. In 1888, Ganji Maruoka became the governor of Okinawa and began promoting the establishment of government shrines to foster a spirit of loyalty and patriotism. Naminoue Shrine was chosen as the most respected shrine in the best location, following the example of Hokkaido's Sapporo Shrine. In January 1890, Naminoue Shrine was ranked as a government shrine, symbolizing Okinawa's cultural and religious integration with Japan.

This ranking also marked the first separation of Shinto and Buddhism in Okinawa. Statues of Buddha at Naminoue Shrine were relocated to Gokokuji by the government, and new spirit tablets were brought from Tokyo. The ceremony held on May 13 was reported as an unprecedented grand event. Additionally, an investigation in the early Meiji period revealed that Okinawan shrines had incense burners and other features typical of Ryukyu Shinto worship sites, which were gradually lost around this time. Furthermore, the Taifu (chief priest) system was replaced by the Guji (head priest) system, hereditary shrine families were abolished, and new Shinto ceremonies began, marking the Japanization of Okinawan shrines.

When ranked as a government shrine, the annual festival (Naminoue Festival) was established. Initially held on December 29, it was moved to May 17 in 1893 to attract more visitors. The Naminoue Festival, Okinawa's first Japanese-style festival, grew in popularity, with activities like mikoshi (portable shrine) parades, horse racing, sumo, and dragon boat races, becoming a major entertainment event for the citizens.

The decline of the former government offices

The influence of mainland Japan, which began with Naminoue Shrine, extended to other shrines with the issuance of the "Okinawa Prefecture Various Stipends Disposal Act" in 1910. The Eight Ryukyu Shrines, which had no parishioners and relied on government stipends, were privatized and lost their shrine ranks. While hereditary shrine families were abolished, in practice, the same individuals continued their roles. Women known as Norokumoi or Oamo continued to serve, though not officially recognized as Shinto priests. However, privatization led to the decline of these shrines, with many falling into disrepair until restoration projects during the Second Sino-Japanese War .

The decline of the seven shrines, excluding Naminoue Shrine, has been attributed to the lack of popular faith in State Shinto, as suggested by scholars like Torigoe and Arakaki. However, Kaji Jun argued that State Shinto beliefs had permeated the populace since the Ryukyu Kingdom era through events like Futenmamai and the existence of private shrines.

Newly established shrines

Okinawa Shrine worship hall (Shuri Castle main hall, 1942)

On the other hand, new shrines were built from the Taisho period to the early Showa period. First, the prefecture planned to build a prefectural shrine to enshrine Shunten, Minamoto no Tametomo, and Shō Tai, and in 1910 (Meiji 43), submitted a document entitled "Reasons for the Construction of Prefectural and Village Shrines." This event was intended to mark the 50th anniversary of Emperor Meiji 's accession to the throne, but was canceled following the Emperor's death. Discussions on the prefectural shrine were resumed in 1914 (Taisho 3), and the prefectural shrine Okinawa Shrine was established in 1925 (Taisho 14). Okinawa Shrine was built using the main hall Shurijo, which had fallen into disrepair after the abolition of the feudal domains and establishment of prefectures, as its worship hall, and constructed the main hall behind it. The main hall, which was on the verge of collapse due to deterioration and insect damage, was designated a former national treasure in 1925, and after the Diet approved dismantling and restoration work at national expense in 1928, restoration work was carried out by Itō Chūta . The restored worship hall is made of plain wood. The enshrined deities went through many twists and turns, but in the end, five deities were enshrined, including Shō En and Shō Kei, in addition to the original three.

Other shrines that were built include Miyako Shrine (1925), Nagoshiro Shrine (1928), and Yomochi Shrine (1937). These newly established shrines had large grounds and facilities similar to those of mainland shrines, including a main hall, worship hall, and shrine office.

In addition, shrines were built during the Meiji period on the islands of Minamidaitōjima and Kitadaito, which were incorporated into Okinawa Prefecture in the late 19th century and settled in the early 20th century.

Shrines during the war and the one village, one shrine concept

When Miyako Shrine was relocated to its current location in 1940, a combined ceremony was held and the shrine came to be called Hashimizu Shrine.

During the same period, shrines closely related to war were also built. After the outbreak of Russo-Japanese War in 1904, prayers for victory began to be held repeatedly at Naminoue Shrine, and a ceremony to declare war on Japan in World War I was held there in 1914, and a ceremony to declare entry into the military was held there in 1917. In this situation, there was a demand for a shrine to commemorate those killed in action, but the area surrounding Naminoue Shrine was already a bustling shopping district, and it was recognized that it was not suitable as a place to worship the war dead. A new shrine was built in 1936 (Showa 11), and the shrine was renamed Okinawa Prefectural Shrine in 1940 (Showa 15). At the time of the name change, the shrine enshrined 310 deities in total, including one from the Sino-Japanese War and 195 from the Russo-Japanese War, making it a small shrine compared to Gokoku Shrines of other prefectures.

Okinawa is characterized by the fact that Gokoku Shrines dedicated to war dead were built by private citizens, and as of 2018, some still exist within the U.S. Kadena Air Base and on Miyako Island . These are thought to have been enshrined at the Utaki shrine, and the rituals there are performed in the style of Ryukyu Shinto.

Also, since there were no infantry regiments in Okinawa Prefecture, being conscripted was the same as being sent to war outside the prefecture. It was known in Okinawa that on the mainland prayers for the military success of soldiers were offered at shrines, but in Okinawa in the early Showa period, there were only four functioning shrines with priests: Naminoue Shrine, Futenma Shrine, Okinawa Shrine, and Gokoku Shrine. This raised the question of what to do in areas without shrines. As a result, six of the eight Ryukyu shrines, which had fallen into disrepair, were quickly upgraded to prefectural or local shrines, and a plan was proposed to develop the local utaki shrines into shrines. This idea was first proposed around 1939, and was featured in a newspaper article on August 27, 1940 (Showa 15) as "One Village, One Company" .

The one village, one shrine concept was initially shelved due to lack of funds, but in 1943 the prefecture applied to the national government for grants to restore the eight Ryukyu shrines. In addition, five new shrines were designated as prefectural shrines , and a plan was drawn up to consolidate the more than 900 Utaki shrines into 60 village shrines and 150 subordinate shrines. Among the utaki that have been converted into shrines are Shirogane-do in Itoman, Tsukishiro-gu Shrine in Sashiki, Nanjō, Sōkei-gu Shrine and Awase Shrine in Ginoza village, Shinzato-gu Shrine in Motobu town, Toyama- jinja Shrine in Yonaguni town, and Shirahama-jinja Shrine on Iriomote Island . In addition, training seminars for Noro recommended by local government leaders were held at Gokoku Shrines and other locations in an attempt to fill the shortage of priests by switching them from Noro to other priests. However, the four-year plan, one village, one company, was thwarted by the worsening war situation. Furthermore, the Ministry of Home Affairs documents state that there were ten shrines in Okinawa as of 1938 (Showa 13) , but Sueyasu Daiko (1992) claims that by the end of the war the number of shrines was as high as 227 .

Many shrines were destroyed and fell into disrepair following Battle of Okinawa . However, it is not clear whether all of these were the result of U.S. military attacks. For example, in photographs taken by the U.S. military immediately after the Battle of Okinawa, Gokoku Shrine was still standing, although there was a large hole in the roof of the worship hall. However, Nagamine Ushio (1953) testified that "when I saw it in 1946, the torii gate was still there, but a few years later it was gone without a trace," suggesting that it may have been dismantled and used as building materials during the postwar reconstruction period.

After the war

Reconstruction of war-damaged areas under American rule

After the war, Okinawa was separated from the mainland and came under American rule . Although Christianity and Buddhism were able to continue operating as religious corporations under the prewar Religious Organizations Law, due to Secular Shrine Theory shinto was not considered a religion, and so Okinawan shrines were forced to resume their activities as incorporated associations .

Furthermore, the shrine had to rely on support from the private sector to rebuild after the war damage. Donations came not only from Okinawan residents, but also from Okinawan immigrants in Hawaii, Peru, Brazil, and other places, as well as business leaders who responded to calls from philanthropists. Restoration began early at Naminoue Shrine and Futenma Shrine, with temporary shrine buildings completed in 1953. From the mid-1950s, shrines were restored one after another, and Kaji states, "The restoration of these shrines is not simply a matter of faith, but can be seen as a symbol of the movement to return to the homeland."

However, even large shrines that existed before the war were sometimes not rebuilt. For example, the University of the Ryukyus was established at Shuri Castle, where the Okinawa Shrine, a former prefectural shrine, was located, under the orders of the United States. In 1960, a movement to rebuild the Okinawa Shrine arose, but the land was not returned, and instead a small shrine was rebuilt on Bengatake, just east of Shuri Castle.

On the other hand, some shrines have been reborn. In 1953 (Showa 28), Higa Masatada, who claimed to have received divine revelation, founded the Okimiya Shrine Restoration Association and restored Okimiya Shrine in a different location than before the war, at Tentozan Ontake ( Okuyama Park ). In addition, Amakusa Shrine and Yomochi Shrine were also rebuilt by the oracle of Higa.

In addition, Gokoku Shrine held its first annual spring festival in 1959 (Showa 34) to enshrine all war dead, at which point 93,446 deceased, including civilians, were enshrined, and in the first annual autumn festival in the same year, 65,717 deceased from the mainland who died in the Battle of Okinawa were also enshrined. It is rare for civilians or people from other places to be enshrined at Gokoku Shrines, and this can be seen as a unique move by Okinawa.

Okinawa Return

When the decision was made to return Okinawa to Japan, the issue of how to redress the differences between Okinawa and the mainland in every field arose, and this was no exception in the world of shrines. The government's initial proposal for the transition to the Religious Corporation Law was to convert religious organizations under American rule directly into religious corporations, but as mentioned above, Okinawa's shrines, which were incorporated associations, were not included in this. In response to this policy, Association of Shinto Shrines persistently petitioned the Agency for Cultural Affairs and the Okinawa and Northern Territories Affairs Agency, and as a result, shrines listed in the "Shrine Details Book" kept by the Government of the Ryukyu Islands were able to receive certification as religious corporations. Although the Shrine Details Book was destroyed during the war, the Association of Shinto Shrines restored it and successfully incorporated the shrine.

In addition, at that time there were only five priests, including survivors of the Battle of Okinawa and those transferred from the mainland, and the shortage needed to be filled. Before Okinawa's return to Japan, the Association of Shinto Shrines held two training seminars for Shinto priests, and all who completed the courses became official Shinto priests. However, it seems that many of the people who became priests at this time were yuta . Michio Ono (1992), who served as a lecturer, recalled that there were women who appeared to be possessed by a god during the course or during the exam. Kaji commented that "the emergency measures taken to Japanize the Okinawan shrine system actually helped Okinawan shrine culture gain legitimacy" .

The current shrine and Mt. Ontake

The inner shrine of Futenma Shrine where Ontake rituals are still held today

See also: ja:沖縄県の神社一覧 and en:Utaki

After the transfer of sovereignty over Okinawa, the relationship between Okinawan and mainland shrines, which had been estranged, was strengthened, and the same festivals and events as on the mainland were established. For example, in Okinawa, the customs of celebrating the Chinese New Year remain deeply rooted, but after return to Japan, the custom of visiting shrines for Hatsumoude in the New Year also took root. Other customs of praying for the growth of children, such as the Day of the Dog visit, the first shrine visit of the year, and Shichi-Go-San, as well as prayers for warding off evil spirits, Jichinsai, and prayers for victory in elections and sports, are also practiced just like on the mainland.

In Okinawa, just like on the mainland, a shrine is one that has within its precincts Shinto architecture, Shinto architecture Sandō, an approach to Chōzuya, a temizuya (purification Torii ), a shrine office, a Tamagaki fence, and a torii gate. It is understood to be different from an Utaki, which only has Censer and a small Hokora . On the other hand, the shrine also plays the role of a sacred place, and it is not uncommon for Noro and Yuta to worship there carrying binshi . For example, Futenma Shrine is also a sacred place where cave rituals have been held since ancient times, and its deities include the Kumano Sanjin and Amaterasu, as well as the Ryukyu Shinto deities Nirai Kanai and Hinukan . At Ryukyu Shinto rituals (umachi) held several times a year, the Noro oversee the rites, with the shrine priests only attending later. At other shrines, it is not uncommon for people to be asked to perform warding off bad luck during the Okinawan zodiac year of misfortune (tushibi) or to make prayers for the home (yashichinuguan) . Furthermore, many people go to shrines for advice, such as asking for exorcisms of evil spirits or for introductions to spiritualists, without making any distinction between yuta and priests, or between utaki and shrines, and this tendency is strongest in areas far from Naha . A distinctive feature of Okinawan shrines is that they are also supported by faith in Mt. Ontake and a sense of awe towards folk spiritualists.

Also, for the reasons mentioned above, many of the Ontake that were turned into shrines during the war are still shrines today, but some have been reverted to being Ontake. For example, the torii gate of Kitayama Shrine in Nakijin Castle was removed in preparation for the 1975 Okinawa International Ocean Expo because it was deemed "un-Okinawan-like" . The conversion of Ontake into a shrine during the war is often seen as a remnant of the imperialization education program.

See Also

• History of Shinto shrines in Hokkaido
• History of Shinto
• List of shrines in Okinawa Prefecture

footnote

References

• 新垣裕之 (2021). 琉球の神社史-資料で読み解く神道の流れ. 琉球歴史伝承研究所. ISBN 9784991034114. {{cite book}}: Invalid |ref=harv (help); Text "和書" ignored (help)新垣裕之 (2021). 琉球の神社史-資料で読み解く神道の流れ. 琉球歴史伝承研究所. ISBN 9784991034114. {{cite book}}: Invalid |ref=harv (help); Text "和書" ignored (help)
• 大城直樹 (2022). "宮古・八重山の御嶽と神社の位相". 日本地理学会発表要旨集. 2022年度日本地理学会秋季学術大会. 日本地理学会. doi:10.14866/ajg.2022a.0_128. {{cite journal}}: Invalid |ref=harv (help); Text "和書" ignored (help)CS1 maint: date and year (link)
• 岡田米夫 (1969). "沖縄の神社と信仰". 皇学論集. 高原先生喜寿記念. 皇学館大学出版部. doi:10.11501/12266907. {{cite journal}}: Invalid |ref=harv (help); Text "和書" ignored (help)CS1 maint: date and year (link)
• 沖縄県 (2023-02-13). "宗教法人名簿（令和4年4月）" (PDF). Retrieved 2023-06-28. {{cite web}}: Invalid |ref=harv (help); Text "和書" ignored (help)CS1 maint: date and year (link)
• 沖縄県教育委員会, ed. (1975). 沖縄県史. Vol. 第5巻 (各論編 4 文化 1). 1975. doi:10.11501/3026361. {{cite book}}: Invalid |ref=harv (help); Text "和書" ignored (help)
• 影山正治 (1972). 沖縄の光と影. 大東塾出版部. doi:10.11501/9769151. {{cite book}}: Invalid |ref=harv (help); Text "和書" ignored (help)
• 加治順人 (2000). 沖縄の神社. おきなわ文庫. ひるぎ社. {{cite book}}: Invalid |ref=harv (help); Text "和書" ignored (help)
• 加治順人 (2018). "沖縄の神社、その歴史と独自性". 非文字資料研究. 16. 神奈川大学日本常民文化研究所非文字資料研究センター. {{cite journal}}: Invalid |ref=harv (help); Text "和書" ignored (help)CS1 maint: date and year (link)加治順人 (2018). "沖縄の神社、その歴史と独自性". 非文字資料研究. 16. 神奈川大学日本常民文化研究所非文字資料研究センター. {{cite journal}}: Invalid |ref=harv (help); Text "和書" ignored (help)CS1 maint: date and year (link)
• 後田多敦ほか (2020). "近代沖縄における祭祀再編と神社". 非文字資料研究. 21. 神奈川大学日本常民文化研究所非文字資料研究センター. {{cite journal}}: Invalid |ref=harv (help); Text "和書" ignored (help)CS1 maint: date and year (link)後田多敦ほか (2020). "近代沖縄における祭祀再編と神社". 非文字資料研究. 21. 神奈川大学日本常民文化研究所非文字資料研究センター. {{cite journal}}: Invalid |ref=harv (help); Text "和書" ignored (help)CS1 maint: date and year (link)
• 鳥越憲三郎 (1965). 琉球宗教史の研究. 角川書店. doi:10.11501/2980004. {{cite book}}: Invalid |ref=harv (help); Text "和書" ignored (help)

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