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Introduction
Shinto, which is a belief system that believes in the presence of spirits, deities or essences which embody nature and various aspects related to everyday living (i.e., fortune, victory, etc.), started in 660 BC. This belief system is unique in that practitioners need not express actual faith in the practice. Instead, merely performing the rituals when required (i.e., visiting shrines during New Year’s Day, festivals, etc.) is all that is necessary.
This differs significantly from a vast majority of current belief systems such as Christianity, Islam, Buddhism and the Hindu religion wherein some form of the profession of faith is necessary to be considered a member of their system of beliefs (Starrs, 34-37).
Through the analysis of Jensen and Blok, it can be stated that Shinto is more closely related to animism (i.e., the belief that animals, plants, etc. possess a spiritual essence within the natural world) (Jensen and Blok, 84-115).
Shimazono explains that the ceremonies and various rituals utilized by Shinto priests are somewhat similar to those of druidic rites and rituals from Britain as well as the shamanistic rituals from Native Americans (Shimazono, 1077-1098).
The similarity is based on how prosperity, rich harvests, and other similar conditions are believed by that practice who Shinto, Animism, druidic rites and shamanism to be influenced by adherence to rites and ceremonies (Shimazono, 1077-1098).
Thus, for Shinto “priests and priestesses” natural events such as lightning, wind, earthquakes and other similar natural phenomena are supposedly influenced through proper rituals with failure to adhere to such traditions often resulting in disasters for various regions.
They believe that appeasing these spiritual entities is the responsibility of Shinto shrines with proper appeasement often resulting in prosperity due to the land “gaining the favor” of the entities in question (Roemer, 491-512). Oddly enough, this belief system has expanded as of late to include practices involving success in romantic love, passing exams or even finding a job.
Personal Opinion
Overall, I would have to say that I do not agree with the Shinto belief system in general. For me, it seems quite similar to the practice of the ancient Greeks wherein they would attribute natural phenomena or disasters to the actions of their Gods and Goddesses.
From a modern day perspective, Shinto is an outdated practice that, while interesting from a cultural perspective, has endured for far too long as a belief system since there is no evidence to prove that it works or has a valid function. However, I do commend this particular belief system due to its practice of not requiring its members to profess actual belief in the rituals they go through so long as they perform them.
This is far different from the other belief systems that I am used to wherein strict adherence towards professing one’s faith was an absolute necessity.
Based on what I have read, Shinto seems less like a set of religious beliefs and more like a set of traditions that have been incorporated into Japanese society as a while without the burden of strict adherence. It is more like a “religion of convenience” in that believing in the practices it espouses is often a result of needing something at that particular instance instead of believing in the practice as a whole.
Works Cited
Jensen, Casper Bruun, and Anders Blok. “Techno-Animism In Japan: Shinto Cosmograms, Actor-Network Theory, And The Enabling Powers Of Non- Human Agencies.” Theory, Culture & Society 30.2 (2013): 84-115. Print
Roemer, Michael K. “Shinto Festival Involvement And Sense Of Self In Contemporary Japan.” Japan Forum 22.3/4 (2010): 491-512. Print
Shimazono, Susumu. “State Shinto And The Religious Structure Of Modern Japan.” Journal Of The American Academy Of Religion 73.4 (2005): 1077-1098. Print
Starrs, Roy. “Zen And The Art Of Statecraft.” New Statesman 140.5060 (2011): 34- 37. Print
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