For more than 300 years, belief in Jōdo Shinshū Buddhism was punishable by death

Kakure Nenbutsu

For many years, believers in Jōdo Shinshū Buddhism, the True Pure Land sect, quietly climbed into the deep recesses of remote mountains to pray in hidden caves where their images and other ritual items were safely stored. If caught, these believers faced torture and death. They were known as Kakure Nenbutsu, 隠れ念仏, Hidden Buddhists.

Kakure Nenbutsu refers to the believers themselves, their associations, and the action of hiding their beliefs from the authorities.

History of the Kakure Nenbutsu

Jōdo Shinshū Buddhism was founded in the 13th century by, Shinran, who had been trained at the Tendai Buddhist stronghold on Mount Hiei, northeast of Kyoto. He later broke with Tendai and started his own sect based on the understanding that all people, regardless of position or status, were equal in the eyes of Amida Nyorai. All people were equally worthy of salvation.

All living beings are equally precious before Amida Nyorai.

Jōdo Shinshū TENANT

In the 15th century, the priest Rennyo codified the beliefs of Jōdo Shinshū and his writings were disseminated throughout the country. They were eagerly received by downtrodden peasants, merchants, and even some local lords. As believers grew in numbers, a radicalized and powerful group called the Ikko-Ikki developed.

Ikko-Ikki groups of farmers, local samurai, and monks fought to overthrow their daimyos, or feudal lords. Ikko-Ikki uprisings occurred throughout the country, and in 1488, more than a hundred thousand Ikko-Ikki rose in revolt, took over the Kaga domain, and set up their own Peasants Kingdom.

Daimyo across the country took note.

Down in southern Kyushu, the influential lord of Satsuma (Kagoshima), Shimadzu Tadayoshi, was devout to both Zen Buddhism and Confucianism. He penned the Iroha Uta, 47 short poems that conveyed the principles of Confucianism and were the bedrock of Samurai schooling in his domain.

Tadayoshi despised the zealous Jōdo Shinshū and their violent Ikko-Ikki fanatics. He felt nothing but disdain for their disregard for loyalty to their lords, a crucial Confucian principle.

Following the lead of other notable daimyos, in 1597, Tadayoshi’s grandson, the 17th Lord of Satsuma, Shimadzu Yoshihiro, officially outlawed Jōdo Shinshū in his domain.

Edo-era oppression

During the Edo era (1603-1867), every person was required to register at their local Buddhist temple. This served the dual purpose of keeping track of everyone and also ensuring that there were no Christians among the populace. Anyone suspected of being a Christian was ordered to tread upon an image of Mother Mary or Jesus. If they would not do that, they were killed, often very cruelly.

In Satsuma, the Shimadzu lords determined to not only root out any hidden Christians, but also any believers in the Jōdo Shinshū sect of Buddhism. Every five years, local samurai visited each household to inspect their required “Proof of Religion” tablet, 宗門手札, shūmon tefuda, and to take a census count.

Additionally, groups of five families were organized to keep watch on each other and report any suspicions as to Kakure Nenbutsu or Christians. If their group was known to harbor these outlaws, all would be brutally punished.

Kakure Nenbutsu and Christians alike risked the worst form of punishment, reserved exclusively for them and those who murdered their lords. This was called Ishi-daki, 石抱き, “hugging stone.”

For this brutal form of punishment, the prisoner would be forced to sit seiza, kneeling sitting on one’s feet, upon triangular wedges of wood. Nine centimeter thick planks of stone, 90 centimeters long, 30 centimeters wide, and weighing up to 45 kilos, were placed on the prisoner’s legs one after another. Care was taken to prolong the agony and to take time to show each stone to the prisoner before placing it on his lap. To prevent him from moving, his back and neck were secured to a pole. As if that wasn’t bad enough, the prisoner was also whipped.

Believers in both Christianity and Jōdo Shinshū knew that they risked such torture.

Many Jōdo Shinshū believers secretly fled to the neighboring domain of Obi (southern Miyazaki) where their faith was tolerated. The fleeing peasants were so numerous that the Obi government set up a special magistrate to look after them.

In 1835, the oppression in Satsuma reached its peak when 2,000 Buddhist objects of worship were destroyed and 14,000 Kakure Nenbutsu suffered martyrdom.

This persecution drove believers even deeper into the mountains, into caverns, and aboard ships where they continued their faith. They hid their objects of worship inside wooden pot lids and cutting boards, まな板仏, manaita-butsu; their hanging scrolls inside false umbrellas, 傘仏, kasa-butsu; and their altars inside innocuous wooden boxes.

In the mountains of Hanao, in rural Kagoshima, up a 250-meter climb, one finds a small opening to a cave just 12 square meters in area. Within this low cave, in centuries past, local Kakure Nenbutsu hid their altars and images and, in groups of two or three, went to pray.

Religious freedom at last

Finally, in 1876, the recently established prefectural government of Kagoshima announced “The Freedom of Religion Order,” and the Kakure Nenbutsu and hidden Christians were once again allowed to worship openly.

There are still traces of these hidden Buddhists today. The cave in Hanao is the most accessible, but there are others.

References:

(All are Japanese) kotobank, Nishi Honganji Kagoshima Branch website, Izumi City homepage, signs, etc.

The post Kakure Nenbutsu—The Little-Known Hidden Buddhists of Southern Kyushu first appeared on More Than Tokyo and is written by Diane Tincher.

The Largest and Most Diverse Migration Ground in Japan

Cranes have long been considered auspicious in Japan, symbolizing good luck and longevity. The most famous cranes are, without a doubt, the elegant red-crowned cranes of Hokkaido, known for their graceful courtship dance.

But down south in a quiet corner of southern Kyushu, a little-known, yet cacophonous, yearly crane party takes place.

After 27 years of living in Kagoshima, I figured it was time to see these amazing creatures myself. I took the mountain road to the northwest and wound my way to the small city of Izumi on the coast near the border of Kumamoto Prefecture.

I was not disappointed.

Cranes Wintering in Izumi

Over 15,000 cranes make the long trip from Siberia and northeastern China each year to winter in the soggy rice fields of Izumi. As many as 15 species of cranes have been known to visit and share the marshy land. No other wetland on the planet in such proximity to humans hosts such a diverse array of crane species.

Among the great variety that visits, the vast majority — 15,511 in December 2021 — are the endangered hooded crane with its sooty gray body and white head. That’s a whopping 97% of the world’s hooded crane population.

Second in number is the taller red-faced, white-naped crane. About 20% of its population, 1,000-2,000, winter in Izumi each year.

Then just a few of other species — the sandhill crane, the common crane, and the hooded common crane hybrid — can be spotted among the crowds. One solitary Siberian crane was seen in Izumi in 2021.

Not only cranes but thousands of ducks also come to forage and rest. Over 37,000 migratory birds make Izumi their winter home. That’s a big party!

But it wasn’t always the case.

History of Conservation

The first cranes recorded to have wintered in Izumi were in 1694, during the reign of shogun Tokugawa Tsunayoshi — nicknamed “The Dog Shogun” due to his many animal protection laws. When Tsunayoshi heard about the cranes of Izumi, he decreed that they be protected. The lords of the Satsuma Domain (Kagoshima Prefecture) followed through, and the number of cranes making Izumi their winter home gradually increased.

Unfortunately, during the early years of the Meiji Era (1868-1912) those protections were removed. Cranes were hunted to such a degree that years passed when not one crane dared to set foot in Izumi.

Thankfully, in 1885, the hunting of cranes was made illegal. The birds started to return. As the years passed, the local people worked to make the cranes a tourist attraction, and a horse-cart was engaged to bring visitors to view the cranes.

By 1919, 150-160 cranes visited Izumi. More and more came by the years until in the winter of 1939, 3,908 cranes were counted on the marshy fields.

Then WWII brought all conservation efforts to a crashing halt. A navy airfield was built nearby, and any birds that braved the noise and disruption of the airfield were met with starving and desperate people.

In 1947, just two years after WWII ended, 275 cranes were spotted, and the locals again put their efforts into conservation.

Development in the years following the war destroyed wetlands across the country, driving more birds to Izumi. In 1952, the number and variety of birds wintering in Izumi were recognized as the highest in Japan, and the government designated the Izumi migration grounds as a Special National Monument.

In 1962, the Kagoshima Crane Conservancy was established, and their efforts are responsible for the remarkable number of birds we can see in Izumi today. This committee is devoted to the conservation of the birds, studying the genetics of the cranes, and researching the pathogens they carry.

Under the auspices of the conservancy, local junior high school students have been counting the cranes yearly since the 1960s. In 2020, according to their counts, the visiting crane population peaked at 17,315. That is a remarkable feat of conservation.

In 1987, “The Izumi-Takaono National Wildlife Protection Area Special Protection Zone” was created. Then on November 18, 2021, the “Izumi Wintering Habitat of Cranes” was added to the Ramsar Convention’s List of Wetlands of International Importance, putting the tiny town of Izumi on the world map.

The Crane Observatory in Izumi

Standing by the entrance to the conservation grounds is a Ta no Kami, or rice field god, granting his blessings and protection to the rice fields — and, I’d like to think, to the cranes.

Each year from November to March, 4.8 square kilometers of paddies are set aside for the cranes, and compensation is paid to the landowners. These marshy grounds are perfect for the cranes, who sleep standing in the water, any ripples warning them of danger.

Just after dawn each morning, one ton of grain is scattered for the birds, to their uproarious delight. Not only does this keep the birds healthy, but it prevents the cranes from making a nuisance of themselves by scavenging in local fields. As spring approaches, the caretakers add small fish to the feed to ensure the birds have plenty of strength for the long flights back north.

Strange behavior in 2022

In late 2022, the Izumi Crane Conservatory counted less than half their average number of wintering cranes. Yet despite fewer cranes, well above the average number of birds have died from avian flu.

Researchers have also noted unusual behavior. They’ve observed cranes circling and circling above the marshy fields and not landing. Instead, after circling, they head off to the northwest as if they can sense the illness affecting their fellows on the ground.

Conversely, the wintering ground in Suncheon, South Korea, to the northwest, is crowded with three times more cranes than usual.

Despite this, there are still plenty of cranes in Izumi. And I was very glad to have taken the time to drive out to the Crane Observatory to visit them.

Sources:

Japan Ministry of the Environment, Ramsar Sites Information Service, visiting the Izumi Crane Observation Center, International Crane Foundation

The post The Magnificent Cranes of Izumi, Kagoshima first appeared on More Than Tokyo and is written by Diane Tincher.

A Unique Kagoshima Tradition

Bonfires for Onekko, 鬼火たき

Onekko, or Demon Burning, is a yearly custom unique to Kagoshima Prefecture. In other prefectures throughout Japan, a similar tradition known as Dondoyaki, どんど焼き, or Sagichō, 左義長 is held.

At the end of the year, each neighborhood builds a pillar of bamboo in a large open space, usually a rice field. It is left to dry until January 7th (or the following Sunday), when people bring their bamboo and pine New Year’s decorations to burn in a giant bonfire. 

The roaring bonfire and the loud popping of the burning bamboo are believed to banish evil spirits. While the flames reach the heavens, prayers are offered for good health and bountiful harvests. When the fire is reduced to embers, children and adults roast mochi rice cakes on sticks like marshmallows. And adults enjoy a warming beverage of sweet potato shochu mixed with hot water.

At the end of the evening, people might even carry embers back home to protect their houses against misfortune and the return of demons. 

For another demon banishing custom, take a minute to read about Setsubun.

Reference:

かごしま検定―鹿児島観光・文化検定公式テキストブック

The post Giant Bonfires Banish Evil and Demons first appeared on More Than Tokyo and is written by Diane Tincher.