Japanese Religions at Home and Abroad by Hirochika Nakamaki

Author:Hirochika Nakamaki [Nakamaki, Hirochika]
Language: eng
Format: epub
ISBN: 9780415406215
Barnesnoble:
Publisher: Taylor & Francis
Published: 2006-04-06T00:00:00+00:00

Figure 7.2 Religious model of the nikkei (Japanese) community in São Paulo, Brazil

In this way, in Brazil, a climax has been reached in a relatively short period of time. Basically speaking, a similar model can be applied to Hawaii. It is clear that Catholicism must be replaced by Protestantism and that we need to pay a special attention to the role of Shinto.

Analogy between religion and illness

As far as the unit of reference is confined to the community formed by the Japanese and their descendants, the religious situation presents a relatively stable climax, as is shown in Figure 7.2. However, if we want to take ecological climax as an analogy, we may have to deal with a larger unit: for example, a Brazilian or Hawaiian society. If we take a small society as a unit, we might see only a tree, without seeing the entire forest. In fact, this model is unable to represent the real situation of Japanese religions sufficiently, once they cross the limits of a Japanese community.

Speaking of looking at only a tree, I have already attempted to compare religions with plants.11 A plant, baptized under the name of religion, begins to grow from seeds the core of which is formed from religious concepts. After it sprouts, the plant develops its trunk and spreads its roots in all directions. Doctrines are elaborated and its structure is strengthened. Flowers bloom and the first seeds are harvested. Then, the seeds start a new cycle of development on other soils. Among the plants, there are big trees and just weeds. The big trees correspond to Buddhism, Christianity and Islam. Among the middle-sized and small are Hinduism, Taoism and Shinto. Folk religions might be seen as weeds, so to speak. This comparison opens the field to the ecological analogy. But, as I said before, there is a danger of observing just a tree and not seeing the forest. The major difficulty is to see only the size and individuality of a tree, and lose sight of its extension, or the forest. In other words, one could demonstrate in a genealogical tree, how big trees — Buddhism and Christianity — had developed. It is difficult, however, to grasp in a precise way the distribution of these religions — that is, the extension of the plant. Besides that, because this comparison is based on the unity of the religious organization, it might end up with a discussion very close to the “logic of enterprise.”

It is for this reason that I would like to present another type of comparison: an analogy with diseases. I should stress that I only wish to present an analogy between religion and disease, and I am not in any way considering religion as disease. Nor will I focus on religion as a treatment for the cure of diseases.

The comparison between religion and disease has already been proposed by Tadao Umesao.12 He compared religions with epidemic and endemic diseases, including a focus on the concept of immunity. The attempt can

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