"sacred dances designed to please the kami [see below] and facilitate the transfer of the kami's benevolence to the people"; formal ritualized dancing, performed on special occasions at Ise Jingu, for example. (Reader, I. 1991. Religion in Contemporary Japan. Honolulu: University of Hawaii Press, 65)
Kaimyō 戒名
"Posthumous name." In Japanese Buddhist traditions these names are given to deceased lay people. (Kisala, R. 2006. "Japanese Religions." In Nanzan Guide to Japanese Religions, Swanson, P. and C. Chilson, eds. Honolulu: University of Hawaii Press, 12)
Kami 神
Kami often refers to Shinto “gods”, “deities”, or “spirits”, and as explained by one scholar, they can “imply superhuman powers that control various forces such as rain, sun, poverty, and illness. Such powers may reside in nature, natural objects, domestic altars, yard shrines, small roadside shrines, major shrine establishments, and indeed in the living person.” (Kawano, S. 2005. Ritual Practice in Modern Japan. Honolulu: University of Hawaii Press, 23).
Kamidana 神棚
Household Shintō altar. Click here for further explanation and to see a video demonstration of a kamidana ritual.
Kitsune 狐
Traditionally seen as mythological creatures, foxes are known for their ability to transform into a human and trick humans with their sly personalities. Kitsune statues are often seen at Shinto shrines such as Fushimi Inari Taisha (see Smyers, K. 1998. The Fox and the Jewel. Honolulu: University of Hawaii Press)
Kō
講
confronternities; lay members of Buddhist temples or Shinto shrines who are, generally, more devout and more active in their rituals and beliefs than most Japanese; "pilgrimage associations" (Ambros, B. 2006. "Geography, Environment, Pilgrimage". In Nanzan Guide to Japanese Religions, Swanson, P. and C. Chilson, eds. Honolulu: University of Hawaii Press, 291)
Kōan 公安
Common to Rinzai Zen Buddhism, these are enigmatic phrases or situations that a Master gives his disciple to help him "break down the logical barriers that, in Zen terms, prevent the intuitive realization of enlightenment that is contained within all beings..." (Reader, I. 1991. Religion in Contemporary Japan. Honolulu: University of Hawaii Press, 81)
Kojiki 古事記
"Record of Ancient Matters"; Japan's oldest extant document (compied in 712 CE); a "treasure trove of mythological motifs, names, unexplained references, and dead ends." (Breen, J. and M. Teeuwen. 2010. A New History of Shinto. Oxford: Wiley-Blackwell, 20, 29)
Mappō 末法
"The degenerate age"; a period in Buddhism during which it was believed that the Dharma (briefly, Buddhist doctrine) could no longer be accurately interpreted or understood. (Yoshida, K. 2006. "Religion in the Classical Period." In Nanzan Guide to Japanese Religions, Swanson, P. and C. Chilson, eds. Honolulu: University of Hawaii Press, 145)
Matsuri 祭
"Festival"; there are a wide variety of festivals that are celebrated at Shinto shrines and Buddhist temples around Japan. See our "Festivals" links for a few examples--two of Japan's biggest and most famous, as well as some smaller matsuri. (for details see Ashkenazi, M. 1993. Matsuri: Festivals of a Japanese Town. Honolulu: University of Hawaii Press and Schnell, S. 1999. The Rousing Drum. Honolulu: University of Hawaii Press)
Miko 巫女
"shrine maidens"; young women who work at Shinto shrines. While in the past they were involved in important rites and ritualistic dancing, most miko today work in offices or sell souvenirs, amulets, and talismans to tourists, pilgrims, and other shrine visitors. (Reader, I. 1991. Religion in Contemporary Japan. Honolulu: University of Hawaii Press, 61)
Mikoshi 神輿
A "portable shrine" used to transport kami during matsuri (see above); also translated as sacred palanquin; temporary shrine. Click here to see our video of one of the three Gion Festival mikoshi. (Reader, I. 1991. Religion in Contemporary Japan. Honolulu: University of Hawaii Press, 66)
Miyamairi 宮参り
A ritual in which newborns are taken to a Shinto shrine (typically a neighborhood shrine) "to receive [a] blessing and be placed under the protection of the kami [see above] who is the guardian of the local community and area..." (Reader, I. 1991. Religion in Contemporary Japan. Honolulu: University of Hawaii Press, 60)
Mizuko 水子
The spirits of those who die in the womb. (see Lafleur, W. 1994. Liquid Life: Abortion and Buddhism in Japan. Princeton, N.J.: Princeton University Press.)
Mizuko kuyō 水子供養
The ceremony that is performed as an “apology to the spiritual aspect of the fetus”; “performed at Buddhist temples, at Buddhist household altars, and at roadside shrines with primarily Buddhist connections.” (LaFleur, W. 1999. "Death and Beyond (Japan)." In The Life of Buddhism, Reynolds, F. and J. Carbine, eds. Berkeley: University of California Press, 797)
Muenbotoke 無縁仏
A dead soul without any connections or people to look after his/her soul. They are often seen as being unhappy, angry, or suffering because of neglect from the living and seen as potential causes of problems for the living. (Reader, I. 1991. Religion in Contemporary Japan. Honolulu: University of Hawaii Press, 48)
Nihon Shoki 日本書紀
"Chronicles of Japan"; Manuscript finished in 720 CE containing a compilation of stories, mythologies, and records depicting the origins and history of Japan. (see Breen, J. and M. Teeuwen. 2010. A New History of Shinto. Oxford: Wiley-Blackwell)
Nyonin kekkai 女人結界
“The establishment of ritual space that demarcates the boundary beyond which women cannot enter” in Buddhist traditions. (Kawahashi, N. 2006. "Gender Issues in Japanese Religions." In Nanzan Guide to Japanese Religions, Swanson, P. and C. Chilson, eds. Honolulu: University of Hawaii Press, 327)
Nyonin kinsei 女人禁制
In Japanese Buddhism, "the practice of forbidding women to live in shrines, temples, sacred mountains, and ritual sites, to perform religious practice at them, or even to enter them” (Kawahashi, N. 2006. "Gender Issues in Japanese Religions." In Nanzan Guide to Japanese Religions, Swanson, P. and C. Chilson, eds. Honolulu: University of Hawaii Press, 327)
Obon お盆
"festival of the dead"; a summer celebration during which family members celebrate the temporary return of their ancestors with food, singing, dancing, fireworks and other festivities. Click here to see our video and pictures of a local obon festival in Tokyo. (Reader, I. 1991. Religion in Contemporary Japan. Honolulu: University of Hawaii Press, 99-100)
Omamori お守り
A small amulet acquired from a Shinto shrine or Buddhist temple. Omamori are often received for academic success, finding a lover/mate, travel safety, safe childbirth, etc.
Omiki お神酒
Sacred sake; frequently used in Shinto rituals as a way for the ritual participants to share--or connect--with the kami (see above).
Omikuji おみくじ
Fortunes purchased from at temples and shrines. Bad and good fortunes are tied onto trees or strings on the shrine or temple grounds (there is disagreement about which ones (bad or good) should be tied up and which should be taken home).
Oni 鬼
Demonic creatures in Japanese folklore that appear ogre-like in appearance and terrorize humans.They also have the ability to shape shift and are similar to kami.(Reider, N. 2003. “Transformation of the Oni: From the Frightening and
Diabolical to the Cute and Sexy.” Asian Folklore Studies 62: 133-157)
Prince Shōtoku 聖徳太子
The prince (supposedly) from the late sixth and early seventh centuries CE who is credited with writing the "Seventeen Article Constitution," a document which--among other things--introduced into law influences of Confucianism, Buddhism, and Shinto. While this has been the assumption among scholars for centuries, recently some have begun to doubt such claims, arguing that much of what we know about Prince Shōtoku is "legend" and "not historical facts". In fact, there are those who state that a Prince Shōtoku never existed but was "created" for the Nihon shoki (see above). (Yoshida, K. 2006. "Religion in the Classical Period." In Nanzan Guide to Japanese Religions, Swanson, P. and C. Chilson, eds. Honolulu: University of Hawaii Press, 146-147)