The methods of propagation of a Japanese new religion in the UK—Tenrikyo

Abstract

This paper aims to explore the way that a Japanese new religion, Tenrikyo, has been spread, suspended, and re-established through different historical stages in the UK. The article will first examine the previous works on Japanese new religions’ outward expansion to other countries and the accompanying issues involved. Then it will focus on one Japanese new religion (Tenrikyo) and explore the propagation strategies it has employed to establish its foothold in the UK. The research adopted an ethnographical approach, employing participant observation and structured interviews for understanding and eliciting respondents’ views on central themes such as methods of propagation. In conclusion, this study manifests its value in several ways. It provides recommendable suggestions for understanding the complex circumstances in which a Japanese new religion is localised in European soil. In addition, further research may extend to explore how far Tenrikyo might spread its teaching principles on the European continent.

Keywords:

• Tenrikyo
• Japanese new religious movement
• immigration
• overseas propagation strategies

Public Interest Statement

The study of the growth and expansion of Japanese new religious movements has been of interest to academics for some time. Tenrikyo, like many other Japanese new religious movements, has extended its influence beyond Japan and engaged in a process of world propagation. This article focuses on Tenrikyo’s expansion to the UK and the circumstances around this growth. For example, while the UK has become a melting pot of many world religions as a result of immigration and religious diffusion, Tenrikyo’s growth remains relatively weak in comparison with other countries such as Taiwan.

Acknowledgements

I am indebted to each of my research participants, without whose immense help the completion of this article would not have been possible. In the UK, I have been very appreciative of the support from Tenrikyo members. Onoue Takayuki, once the head of the Tenrikyo UK Centre, showed great hospitality while I was conducting my fieldwork. I received much advice from Mr Hasegawa Yoshihisa, the head of Tenrikyo Europe Centre in Paris. To the head ministers in the UK, Eric Kato of Koriyama Leeds Mission Station, Mr Takeuchi Nobuyuki of Kyokushi London Mission Station and Mr Simon Patterson of Sakurai London Mission Station, I also want to express my appreciation for their kindness in providing me with vital information about Tenrikyo from their vivid life experiences. Special thanks also go to many Tenrikyo followers, friends in Japan, Taiwan and Britain, whose moral support has been a source of inspiration that kept me optimistic in the field.

Notes

1. The term “new religions” in the Japanese context has been submitted to various interpretations since the prewar period (Astley, 2006; Clarke & Somers, 1994). Astley (2006) points out that in current academic usage, new religions can be referred to by other terminologies such as new-arisen religions, newly-established religions, new-born religions etc. However, the term “new religions” is the most accepted among scholars in the field (Offner & Van Straelen, 1963). Chronologically, Astley states that old new religions (Thomsen, 1963) are those arising from the mid-nineteenth to the late nineteenth century, while the “new” new religions are those emerging from the latter half of the 1970s. The new religions, in Astely’s opinion, are those springing up between the old new religions and the “new” new religions. Many scholars agree that the nineteenth century was the starting phase from which Japanese new religions sprang up and thrived, and most point out the mid-nineteenth century and the end of World War II as the two crucial periods during which these new religions arose (Anesaki, 1930; Astley, 2006; Blacker, 1971; Clarke & Somers, 1994; Earhart, 2004; Hardacre, 1986; Hori, 1968; Inoue, 1991; Inoue, Komoto, Tsushima, Nakamaki, & Nishiyama, 1990; Matsuoka, 2007; McFarland, 1967; Murakami, 1980; Offner & Van Straelen, 1963; Reader, 1991; Shimazono, 1979; Thomsen, 1963). However, researchers have put different interpretations on the periodisation issue. For instance, Offner and Van Straelen (1963) sympathised with the opinion of Oguchi and Takagi (1956) on the three particular historical stages in which Japanese new religions emerged and thrived, first around the beginning of the Meiji era (1868), secondly around the beginning of the Showa era (1926) and thirdly after the end of World War II (1945).

2. Tenrikyo originated from divine revelations given to a Japanese farmer’s wife named Nakayama Miki (1798–1887), known by Tenrikyo’s followers as Oyasama. On 26 October 1838, Miki, aged 41, was offered to an unknown supernatural power, a god termed in Tenrikyo as Tenri-O-no-Mikoto or Oyakamisama (God the Parent) (Tenrikyo Church Headquarters, 1996). Some sources concering Nakayama Miki depict her as a person with a charistmatic personality (Ellwood, 1982; Ikeda, 1996; Tenrikyo Church Headquarters, 1996; Tenrikyo Doyusha, 1993). Yet in Hori’s (1968) work, there are a few words with iconoclastic tincture. The teachings of Tenrikyo are founded on three major original sources: Mikagura Uta (the Songs for the Service), Ofudesaki (Tip of the Writing Brush) and Osashizu (the Divine Directions). Since these three teachings are fundamental canons and believed by the Tenrikyo community to give instructions for leading a joyous life, Tenrikyo provides instructional courses for spreading the teachings in the Tenrikyo Church Headquarters from time to time. Tenrikyo also have religious and healing practices such as Otsutome (Salvation Service) and sazuke (healing ritual), which are central to Tenrikyo and crucial to the development of the religious community.

3. While Shimazono drew our attention to factors outside Japan, many scholars suggested that the strict policy on religion in the early Meiji period is the other underlying cause for the overseas spread of these new religions (Inoue et al., 1990; Kaneko, 1996). In the case of Tenrikyo’s mission to Taiwan, a secret order issued by the Home Ministry of Japan in 1896 exerted considerable influence on the thinking of the Tenrikyo community, leaving little opportunity for this new religion to continue their missionary activities.

4. Cornille (1991) discovered that Westerners who belong to Mahikari still consider the world view, values, rationality, the belief in spirits, ancestors, reincarnation and the idea of a divine leader more or less exotic.

5. Manchuria is a geographical region located in Northeast Asia that includes modern China (Heilongjiang, Jilin and Liaoning provinces), Inner Mongolia, and Russia.

6. Also see Fujii (2007a).

7. It is estimated that there was a change in the religious constituencies in Britain between 1975 and 1995: first, the total religious population was in decline, from 72% in 1975 to 71% in 1995; second, the percentage of population in Trinitarian churches such as Anglicans decreased from 68% in 1975 to 64% in 1995; third, the percentage of ono-Trinitarian churches and other religions increased, from 4% in 1975 to 7% in 1995 (cited in Davie, 1994).

8. The Mikagura Uta Canon is deemed normative since it was composed by Nakayama Miki during her preachings from 1866 to 1875 (Hsu, 2008).

9. In Tenrikyo, Sazuke was originally a magical power devised and performed by Nakayama Miki for healing those suffering from very serious illnesses (Tenrikyo Church Headquarters, 1996). Sazuke is a healing ritual and it plays an important part in facilitating Tenrikyo’s propagation (Blacker, 1975; Hori, 1975; Kitagawa, 1987; Shimazono 1979, 1980). In terms of healing, Nakamaki (1991) sees the sazuke of Tenrikyo, the jorei of Sekai Kyuseikyo, the okiyome of Mahikari and the oyashikiri of Perfect Liberty Kyodan as contributory factors to their rise.

10. There are very few UK citizens able to perform the sacred dance.

11. Hinokishin can be put into practice in various forms and at various times. For instance, one can practise hinokishin any time such as smiling to people and giving a hand to others. In the Tenrikyo UK Centre, hinokishin is normally held as an annual event in the form of litter-picking.

12. This is consistent with Somers (1994, p. 75) early work on the idea that healing constitutes a significant part of the appeal of Japanese new religions in the UK.

13. Mr Kato, interview by author, London, 13 February 2011.

14. Mr Takeuchi, interview by author, London, 5 February 2012.

15. In this study, Wilson and Dobbelaere procured a listing with 3,673 names.

16. The phoenix is a symbol of the divine emperor or the leader of a Japanese new religious movement (Cornille, 1991).

17. Mr Kato, interview by author, London, 13 February 2011.

18. Mr Taka, interview by author, London, 28 November 2009.

19. The translation and interpretation of the two terms are based on Hardacre (1986, pp. 18–20).

20. The book is entitled “Tenrikyo kyoso no sekaikan” 天理教教祖の世界観 (literally, The World-view of the Founder of Tenrikyo) (1976).

21. See Macfie (2002).

22. According to Somers in 1994, the number of followers in these Japanese new religions are as follows: Soka Gakkai, more than 5,000 registed members; Iesu no Mitama Kyokai, 20 members; Mahikari, 300 members; Kofuku no Kagaku, 60 members.

Additional information

Funding

Funding. The author received no direct funding for this research.

Notes on contributors

Yueh-po Huang

Dr Yueh-po Huang is an assistant research fellow at the Institute of Academia Sinica, Taiwan - a post he has held since 2005. His current research and writing focuses on the development of Japanese new religious movements such as Tenrikyo in Taiwan and other countries.He has been researching and writing on the development of Japanese new religious movements in Taiwan and other countries in East Asia