@article{oai:minpaku.repo.nii.ac.jp:00004530,
 author = {中牧, 弘允 and Nakamaki, Hirochika},
 issue = {2},
 journal = {国立民族学博物館研究報告, Bulletin of the National Museum of Ethnology},
 month = {Oct},
 note = {The religious behavior of immigrants not only reflects their
religious needs in a new society but also illuminates the heritage
of the society left behind. Research on the religious behavior of
Japanese immigrants and their descendants mainly concerns these
themes. This paper is based on field research that I conducted
during June—August, 1977 and June—August, 1979, as a member
of the research team for the project entitled "Japanese Religions
among the Japanese Americans in Hawaii".
Data are presented on religious experiences and the activities
of nine female mediums-who -have appeared sporadically since the
second decade of this century, and who have been little studied.
Here; "medium" is defined as a person who is believed to possess the
mystical powers to communicate with spiritual beings through his
her five (or even six) senses, and who is able to use these powers on
behalf of others. This is a fairly broad concept, but differs distinctively
from that of "preacher" and "priest", who, respectively,
communicate with spiritual beings mainly through written scriptures
and formalized rituals.
A brief religious history of Japanese Americans is provided as
a historical context for the mediums. Three stages are discerned
here in the social history of Japanese Americans in Hawaii, 1)
plantation life 2) plantation to city life 3) urban and suburban life.
In the plantation camps male religious leaders who organized
Daishi-ko were prominant figures in healing rituals and exorcism.
Most later became Shingon priests. The first female medium
appeared in Honolulu, and city people have been their main clients.
Their religious activities are somewhat similar to those of adherants
of new religions such as TenrikYOa nd Sekai-kyasei-ky5( Church of
World Messianity). Mediums are, however, quite different from
the latter in terms of originality and flexibility in their activities.
Multiple membership is also discussed briefly, since it supports
the activities of mediums. Roughly speaking, established churches
headed by Jodo-shinshu have fulfilled the needs of rites of passage
and (religious) education for the Japanese (Americans), whereas
mediums have satisfied the so-called beneficial needs of this world,
strongly based on the folk beliefs of Japanese immigrants. The
role of Shingon priests is somewhat intermediate.
Then nine cases of female mediums are presented extensively
with minimum speculation. The order of presentation is:
1. Rev. Shina Miyake and Ishizuchi Jinja
2. Rev. Myosei Matsumoto and Pablo Kwannonji
3. Abbess Tatsush6 Hirai and Mdaiji Bekkaku,H onzan
4. Rev. Kasho Sawada and Tenshinciti
5. Rev. Juncho Matsuoka and Kapalama Fuck' Kyókai
6. Rev. Jikyu Rose and Koganji
7. Rev. SEdO Hayashi and Shigisan Gobunreisho
8. Mrs. Kame Shimabuku
9. Rev. KOshii Sakai
Finally, some distinctive features of mediums are mentioned
briefly. First, there are two types of mediums, calling-type and
training-type. For most, (ascetic), training at the headquarters
is important since it helps their clients to acknowledge and justify
the mystical powers of the medium, i.e., their sense of affiliation
with the headquarters in Japan is quite strong, because it bestows
legitimacy regardless of what they do in Hawaii.
Second, divinities with whom they communicate range from
Buddhistic (e.g. Fudjmyoo, Kwannon, Jizo, and Bishamonten) to
Shintoistic (e.g. Futenmagu and Itsukushima Jinja) ones. Some
mediums communicate mostly with a specific divinity, whereas
others communicate with various divinities. All, however, stress
the blessings of specific divinities and never negate the existence of
other spiritual beings.
Third, among the many devices used to transmit their mystical
powers the commonest is the conveyance of divine messages which
they claim to have received, followed by the so-called kaji method,
especially using hand techniques. Other devices include spiritualistic
medium, exorcism, clairvoyance and substitution. The
objects used by mediums and/or clients, and believed to possess
mystical powers, include holy water, holy scriptures, amulets,
rosary, salt and sand.
Last, a comparison is made of the organizational dimension.
Some mediums confine their work to a private, person-to-person
relationship, whereas in other cases lay organizations have been
formed around the mediums, despite their reluctance for public
propagation. Though these organizations vary from cult- to
church-type, they all retain some intimateness among their membership
in addition to close personal relationships with the mediums.
In either type, however, succession has been a serious problem
because of the intrinsic nature of mystically gifted powers that the
mediums claim to possess.},
 pages = {317--375},
 title = {ハワイにおける日系霊能者と民間信仰 : オアフ島の女性霊能者の事例},
 volume = {5},
 year = {1980},
 yomi = {ナカマキ, ヒロチカ}
}