K. M. University, India Christianity in the Land of Santhals: a study of Resistance and Acceptance in Historical Perspective(03U)

Tedo, Kiyonobu

University of Tokyo, France

L'Histoire Religieuse dans l'Histoire Religieuse au milieu du XIXe siècle en France(07S)

En France, on peut témoigner de l'émergence des sciences de la religion sous la Monarchie de Juillet ; mais d'autre part, il faudrait attendre la Troisième République pour entériner l'institutionnalisation de cette science. Or, ici, il n'est pas question d'attribuer l'avènement de cette discipline uniquement à une de ces deux périodes pour écarter l'autre, mais d'observer le glissement sémantique du mot « science » entre ces deux périodes. Cela relève d'ailleurs de la nouvelle configuration entre la « religion » et la « politique » (ou encore la « morale »). En plus, ce problème n'est pas étranger à la réflexion sur la position du christianisme par rapport aux autres religions. C'est dans une telle perspective que cette communication se focalisera sur une ou plusieurs personnes importantes.

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Tedo, Kiyonobu

University of Tokyo, France

Une Nouvelle Convergence entre Morale et Religion ou le Religieux dans la Modernité(16R)

Aujourd'hui, on peut étudier la morale laïque dans le cadre des sciences religieuses. Mais autrefois, il n'était pas normal pour une discipline académique de mettre en cause les valeurs étatiques. Autrement dit, la « laïcité académique » acceptait en général une configuration artificiellement établie entre morale et religion, et renfermait mal la « laïcité politique » dans une pleine contemporanéité. Cela dit, il est aussi vrai que certains ont osé de chercher le point convergent entre ce qui est morale et ce qui est religieux sur un nouveau plan intellectuel. C'est surtout le cas de Durkheim et de Bergson. Leur théorie sur la morale et la religion se renvoient d'ailleurs à leur réflexion sur la condition du religieux dans la modernité. Dans cette communication, nous essayons d'en repérer les aspects et montrons comment ceux-ci se complexifient.

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Teeuwen, Mark

Oslo University, Norway

The Invention of Shinto in Late Medieval Japan(01Q)

It was in the medieval period that the notion of Shinto as a pre-Buddhist, Japanese ritual system first arose. Its pioneers were the Yoshida, a house of kami ritualists connected to the imperial court. Yoshida priests developed and propagated a new ritual and doctrinal system that they called Shinto. They borrowed this term from pre-existing Tantric transmission lineages called shintô-ryû, which specialized in shintô kanjô. The paper focuses on the question how Shinto became established as a category of non-Buddhist ritual practice in the late medieval period. Yoshida Shinto was a turning-point in the history of Shinto, as Bernhard Scheid characterized Yoshida Kanetomo as the 'inventor' of Shinto. I will address the question how Yoshida Shinto differed from both the classical jingi system and the medieval Tantric shintô-ryû, and how the notion of a non-Buddhist Shinto positioned itself in the discursive field of late medieval and early modern Japan.

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Teeuwen, Mark

Oslo University, Norway

Imperial Symbolism in Medieval Shinto Ritual(09P)

In the medieval period, the classical jingi system no longer existed. Kami were worshiped almost exclusively as jind, in a Buddhist context. In the days of the jingi system, the imperial court had tried to use local shrines and temples to establish a national practice of authority, but local shrines and temples now used imperial symbolism to add prestige and authority to their own practice. Knowledge about the jind was created and handed down within tantric-type transmission lineages based at these institutions. Such lineages signalled their expertise by insisting on a new reading for the subject of their knowledge: shint. The hypothesis on which this presentation will be based is that the shint lineages of the medieval period experimented with imperial symbolism by incorporating jingi rhetoric into a jind discourse. As a result, an abstract notion of imperial priesthood came to occupy a central position both in the doctrinal thought and in the ritual practice of these lineages. In this way, the shint lineages of medieval shrines and temples prepared the ground for the re-introduction of 'real' imperial authority in the subsequent, early modern period. Strikingly, this happened when Yoshida priests tried to revive the jingi system at the court, and adopted the term shint to describe it.

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Tejada, Aurelio Alonso

Center of Psychological and Sociological Studies, Cuba

Dialogue in a Stressed World(02G)

Interreligious dialogue cannot be used to refer only to the relations of one religion with others, but it should consider at the time the relations between different trends within a religious group, the relations between the believers and their churches, and even the relation between religions and society as a whole. Historical traits, such as the Indo-American and the Afro-American syncretisms, share traditional stresses with more recent and aggressive conversion streams, originating mostly in the United States and linked to a Protestant sectarian tradition. In spite of its statistical majority and intensive pastoral renewal, Catholic institutional influence becomes eroded mainly by the activities of the so-called new religious movements, by the frequent engagement of hierarchies with the most conservative social and political forces, and by the official rejection of Theology of Liberation decreed in Rome and followed by local churches. This presentation offers an overview of the leading trends of interreligious dialogue in Latin America today.

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Tejima, Isshin

Rissho University, Japan

Rivalry and Harmony between Buddhism and Taoism in Tang's China(07M)

Inasmuch as Buddhism catered to the aristocracy under the Southern Chinese Dynasties, in the North, it was accepted by the monarchs of the Non-Chinese races, and also served as an alternative to Confucian thought. The anti-Buddhist policies associated with the Emperor Wu 武帝 in northern Bei Zhou 北周 Dynasty, greatly defined policies governing the relationship between imperial power and Buddhist organizations. Although the Sui 隋 Dynasty was able to maintain Buddhism, the following Tang 唐 dynasty clearly assumed an attitude of following Taoism. The Tang dynasty marks the height of the Buddhist-Taoist debate originating from the Southern and Northern Kingdoms. The periods which follow show a decline in this respect. I intend to examine the reasons for this change by addressing the factor of imperial power among other aspects; and, to verify that the extravagant image associated with Tang Buddhism was a reaction taken by Buddhists in respect to the Buddhist-Taoist debate.

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Tekel, Rose

University College of Cape Breton, Canada

Hermenn Hesse and Post-Modern Religion Language(13I)

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Ter Haar, Gerrie

Institute of Social Studies, Netherlands

Possibilities of Religious Education in Secular Schools(02D)

*respondent

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Terada, Yoshiro

Toyo University, Japan

Life History and Context of Dialogue(08J)

A narrative is intrinsically limited to the context of dialogue. How then can an interviewer assure the reliability of his/her work of a Life History that he/she made? This study aims to consider this question by reviewing my preceding work. The presenter has researched Life Histories interview with believers of Seicho-no-Ie in Taiwan since 1996. The narratives I have heard have both consistent content and changeable content which depends on situations. Through reviewing these narratives, I consider the reliability of the Life Histories and the methodology of Life History in general.

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Terada, Yoshiro

Toyo University, Japan

Japanese New Religion and Speakers of Japanese in Taiwan : A Case Study of Seicho-no-Ie(09F)

Though a lot of Japanese New Religious groups have extended to Taiwan, they differ in the compositions of believers and their activities. This presentation is a case study of Seicho-no-Ie, which is composed mainly of those who can speak Japanese who were educated under Japanese rule in Taiwan. I focus on changes in the group composition of believers, textbooks, events, and rites. And moreover, I refer to a conflict between the consciousness of believers who preserve their belief under martial law and a policy of the head office of Seicho-no-Ie in Japan.

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Terado, Junko

Senshu University, Japan

Religion in Face of "Public" and "Private": Three "Public" Spheres of Lourdes Pilgrimage(14R)

The Lourdes pilgrimage has responded to contemporary problems in the following ways: 1)the offering of a story and rituals that confirm a common bond of "us" with Christ, in response to the collapse of the traditional community system; 2)the arising of a social bond between the rich "us" and the poor "them" through charitable activity, in response to labor problems and the collapse of traditional solidarity ; and 3)the offering of a public place for people to meet and share private matters with regard to disease, old age, and death, in response to people who suffer from loneliness due to the hidden and private nature of such matters in modern medicine and society. In this way these reopnses are concerned with "public" and "private" spheres of human life. Based on this investigation, we deal with a possible proposition from a religious posture in relation to a division between "public" and "private".

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Teramoto, Yoshimi

Kyoto University, Japan

The Concept of "Respecting the Gods" in the Thought of Minakata Kumagusu(09L)

The folklorist Minakata Kumagusu opposed the Meiji Government's official policy of merging minor Shinto shrines. So far, scholars have suggested that the government was merging minor shrines in order to strengthen State Shinto, and to rationalize the organization of local shrines. However, in my opinion this explanation does not cover all the aspects of the shrine merger policy. From 1872 to 1874, the Meiji Government established a Ministry of Religious Affairs that appointed priests as civil servants in order to advance the policy of merging shrines. At the same time, the government's "Three Articles to Teach the Constitution" (Sanjokyoken) were proclaimed as a central policy through which the people were to be educated. Minakata Kumagusu argued that the policy of merging minor shrines violated the first of these Three Articles, which read "Respect the gods and love the country." Here Kumagusu's interpretation of "respecting the gods" clearly differed from the government's, but he was not simply exploiting the official terminology as a convenient way to criticize the government. In this paper, I want to stress that the concept of "respecting the gods" can be found in Kumagusu's writings prior to the onset of the shrine merger policy in 1872.

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Teshima, Hideki

Kyoto Seika University, Japan

Food Offerings in Asvamedha: From Main Ritual of the Ancient Indian Horse Sacrifice(12V)

Ritual procedure of Asvamedha, the horse sacrifice in ancient India, has been researched by many Vedic scholars. However, food offerings, which take place on the first day of main ritual of the Asvamedha for three days, has scarcely drawn any interest of Indologists, because the detailed prescription of this rite is transmitted only in Baudhayana-Srauta-Sutra (BSS) and Vadhula-Srauta-Sutra (VSS). In recent times, however, Dr. Yasuke Ikari (professor emeritus of Kyoto University) discovered in the south of India some reliable Vadhula manuscripts. In this presentation I will present an outline of the Food Offering transmitted in the text of BSS, as well as that in VSS, based on the manuscript discovered by Dr. Ikari. The presentation will bring to light the large-scale and complicated form of the Food Offering.

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Teshima, Isaiah

Osaka Sangyo University, Japan

(14B)

The idea of the session is to present overviews and perspectives on the intricate relationships of interpretive activities and political realities in monotheistic religions(mainly, Judaism and Islam). A possible focus of the discussion will be the role of democracy as a political system in different religious contexts. The expected roles of the panelists are as follows: Isaiah Teshima will discuss the democratic tenets of Judaism through the Josephus's accounts of three Jewish sects in the Second Temple Period. Osamu Ueno will discuss the characteristics of Spinoza's political thought on religion and democracy. Ko Nakata will talk about Islam and its relationship to politics. Yutaka Ikeda will report on the states of Biblical studies in Japan as a case study of mutual understandings of different cultures. Akira Usuki will respond.

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Teshima, Isaiah

Osaka Sangyo University, Japan

Democracy and Ancient Judaism: from a Sectarian Schism to a Rabbinic Unity(14B)

The states of ancient Judaism presents a sharp contrast before and after the destruction of the second temple (70 CE). While the Judaism of the second temple period shows a fierce schism of three famous sects on the matters of theology, state politics, and the temple administration, the rabbinic Judaism appears to have maintained harmony among these differences of opinion quite successfully. The paper attempts to explore this change of religious character of Judaism through focusing on the rabbinic understanding of democracy and its relationship to the Pharisaic sect.

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Thoha, Anis Malik

International Islamic University Malaysia (IIUM), Malaysia

Discourse of Religious Pluralism in Indonesia(12S)

In Indonesia, which is a multicultural and multireligious country, intergroup conflicts frequently take place in the religious forms and colours, and involve religious issues. Many, accordingly, have attempted to propose the concept and theory of religious pluralism in order to provide a peaceful and humane solution to the problem. Soeharto's government has been regarded as the most systematic and successful institution in dealing with religious conflicts. At least, it managed, to a large extent and by any means, to control and to stop these conflicts to burst. However, as soon as this regime collapsed in 1998,the religious conflicts came into existence in the large scale in different parts of the country, such as in Moluccas and Poso, eastern Indonesia. Therefore, in the era of reformation, the discourse of religious pluralism gains currency and moral acknowledgement more than before within the different levels and circles of society in Indonesia.

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Thomassen, Einar

University of Bergen, Norway

Imagistic and Doctrinal Dimensions of Christian Gnostic Ritual(14T)

The challenge of Whitehouse's "modes of religiosity" theory lies in its claim to be able to explain historical religious data from a limited set of invariable human cognitive processes, in particular memory. If this claim is true, the theory should be able to predict human behaviour under given preconditions, and thereby to supplement the evidence provided by empirical historical research. The distinction between "imagistic" and "doctrinal" modes, derived from the fundamental distinction between semantic and episodic memory may thus help to understand why, e.g., the evidence for the rituals of "Gnostic" forms of Christianity is limited to rituals of initiation, whereas there is no clear evidence of routinised worship, which is attested from an early date in other forms of Christianity. On the other hand, the apparent importance of doctrine, in the form of scholastic "systems," suggests that the situation may be somewhat more complicated.

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Thompson, Jack T.

University of Edinburgh, UK

The Ngoni Struggle for Land and Identity in Colonial Malawi(10U)

In late nineteenth century Malawi, as in many similar contexts, local people were confronted by a double challenge to their religious and political identities from missionary activity and colonial incursion. The case of the Ngoni people of northern Malawi is particularly interesting. To begin with they had migrated over several thousand miles and thirty-five years before settling in Malawi, so that for them their allegiance was more to a political and religious identity, rather than to particular pieces of land. Secondly, they held out against the imposition of colonial rule for thirteen years after the rest of Malawi was colonized. This paper will explore the nature of the Ngoni struggle to maintain their own identity during this period – looking at their attempts to use the missionaries to fulfil their own religious needs, and their struggles to maintain a distinct political structure in the face of colonial attempts to centralize power.

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Thurfjell, David

Sodertorns University College, Sweden

Postcolonial Perspectives on Religious Outsidership in Secularized European Societies(12K)

Dipesh Chakrabarty has argued that in order to properly understand the world of today, scholars need to abandon certain ontological assumptions that are embedded in modern secular conceptions of reality. One such assumption is that humans are ontologically singular, i.e. that the gods and spirits that seem to accompany humans in all societies are socially constructed and hence always second to the social. Chakrabarty's intention is not in anyway mystical. Rather, his attempt is to approach religion as it presents itself in history without being distracted by irrelevant and culturally specific assumptions. Gods and spirits, then, are seen as beings that are existentially inherent to humanity and which need not to be explained away or dealt with as abnormal phenomena. The present paper seeks to explore whether the approach of Chakrabarty and other postcolonial scholars is fruitful for analysis of religious minorities and experiences of outsidership in thoroughly secularised West European societies such as Scandinavia.

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Tillemans, Tom

University of Lausanne, Switzerland

From Dignāga to Dharmakīrti on Apoha : How Do the Major Themes Cohere?(13M)

There seem to be a number of themes that appear in the fully developed theory of apoha by the time of Dharmakīrti. We find, e.g., the rejection of commitment to real universals, an account of what words mean and how concepts are formed, a causal link between language and particulars, a quasi-psychological account of what appears directly to thought, an argument against Mīmāņsakas to show that words don`t have any inherent fitness (yogyatā) for one thing and not another, and finally what looks like an intentional theory of meaning, viz., words simply mean whatever speakers intend to say (vivakşā) by using them. Two questions arise. (1) Broadly speaking, how do these various themes evolve from Dignāga, possibly through Bhāviveka, to arrive at the theory of Dharmakīrti? Who added and modified what? (2) How do these themes relate to each other and complement each other? Or are they unrelated and even rival theories under the rubric of apoha? In other work I have focussed more on the first question, and I`ll be brief on these matters of who added what. This paper is essentially an attempt to focus on the second question and will try to use a distinction between meaning/sense and reference to show that the themes do cohere. In particular the distinctive step that Bhāviveka and Dharmakīrti make is to add a causal theory of reference to complement the theory of meaning. This is, I would argue, a signficant step forward and yields the following compelling account : words have meanings and are freely used in function of intentions, psychological processes. However nothing in these latter factors guarantees a link-up to the world : that link-up or reference is due to causality.

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Toda, Satoshi

Leiden University, Netherlands

Why was Evagrius esoteric?(12N)

The esotericism of Evagrius Ponticus (345-399) is a well-known fact. Once he mentions it explicitly (Practicus, Prologue), while one of his main works, Kephalaia Gnostica, is notorious for its intentional obscurity. Why was he esoteric, or what was his concern behind this attitude? Is it related to the sources he had recourse to, or did some of his ideas contain doctrines which might be judged as plainly heretical? By examining various materials, the present paper tries to make sense out of his esotericism.

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Toda, Yuan

Fumon-in, Japan

The Place of the Serpent in which Healing Occurs -Spiritual Regions of Stone, Water, and Trees(10P)

Healing places are commonly located in remote natural landscapes (primitive nature consisting of stone, water and plant). Some are established intentionally like isolation wards. But, the places are originally not exceptional sacred places, but found occasionally to be powerful as Lourdes or spas for Japanese mountain-disciplinants. A visitor becomes aware that the Power is there without failure. Healing occurs by calling up the born nature in the visitor as an experience of returning and fusing to nature. Healers have often dwelled in the healing places. Patients seem to come in order to meet these people, still it is difficult to assume that psychosomatic healings occur only within the closed dyadic of human relationships. This presentation intends to describe the concept of 'spiritual' place and an example with an image of a serpent as a natural spirit in the guardian family's history of Yama (Moutain) in the outskirts of a large city.

Symposium, English
Tokoro, Isao

Kyoto Sangyo University, Japan

The History of Shrines that Deify a Person as Kami(08P)

Yasukuni Shrine (Tokyo) deifies about 2.5 million people who were killed in World War II for their homeland as Kami (the spirits of the soldiers) during a century from the last days of the Tokugawa shogunate (1853) to the end of the Greater East Asian War. The bereaved family, comrades, and worshipers who are privately Buddhist visit the shrine in order to pray for the dead and thank them. Many critics say the Meiji government newly organized the shrines that deified people as Kami (Japanese unique gods) in position of State Shinto. But there are the following shrines: 1) the shrines have already deified special Emperor and the Imperial Family since before 8th century (the Nara period), 2) the shrines have deified the local influential since Nara and the first half of Heian period, 3) the shrines have deified the spirit of special people since Heian period, 4) the shrines have deified the person of justice sacrificed to local society, 5) the shrines have deified the particular great person in order to honor, 6) the shrines have deified the patriots died for the defence of their country. Therefore, we must understand the relation between these six historical facts and Yasukuni shrine. The common among all the people deified in these shrines are highly estimated their contributions to the public (community or state) by many people concerned them.

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Tokuda, Yukio

Tohoku University, Japan