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

Ryba, Thomas

University of Notre Dame/ Purdue University, USA

Phenomenology as Insider Trading: How Empathy is the Key to the Religious "Skin Trade"(13K)

In this paper, I will suggest that the phenomenologically empathetic "recreation" of consciousness is a means to the dissolution of the insider-outsider barrier. Religious identity is constructed according to four inside positions: (a) a purported identity of being and knowing, (b) a purported intuitive knowing, (c) an inductive knowing, and (d) a rote discursive knowing, and most believers operate at position (c) or (d). If this is so, then the outsider-insider distinction can be dissolved because positions (a), (b) and (c) find expression at level (d). Anything at levels (a), (b) and (c) which does not find expression at level (d) in a way that is pragmatically or discursively interpretable is of no consequence for the understanding of religion, nor is it accessible to the vast majority of religious believers. Thus, above a certain level (and perhaps absolutely), there is no difference in the understanding of an "insider" and that of an "outsider" to a religious tradition.

Organized panel, English
Ryu, Sung Min

Hanshin University, Korea

Comparative Study on the Responses of Religions in Korea upon the Religious Policies of Imperialist Japan, Concentrating in the Differences between Religious Organizations and Individuals(09D)

This study seeks to prove that an individual's protest against a country's oppressive religious policy can be more effective than religious organizations' protests. Therefore, the protest against the misuse of state power works better as an individual activity than as institutional action. This study uses Korean religions during the colonial period of Japan and their responses against imperialists' religious policy as an example to show that an individual protest is more effective. The Japanese imperialist's final purpose of their religious policy in Korea was to Japanize Korean people and Korea religions. The imperialists applied this policy in three parts: to deliver Japan's nationalistic religion to Korea, to control Korea with strict laws and institutions, and to unite Korean religions with Japan's religions. Many religious organizations from Korea started to accept Japan's policies, and few religious leaders or believers fought against Japan's policies, but the protests of a few individuals formed the base of Korea's fight for the independence. These few individuals' protests were inspired by their religious beliefs. Their beliefs and protests became examples that gathered support from the public.

Symposium
Sabjan, Muhammad Azizan

Universiti Sains Malaysia, Malaysia

Muhammad 'Abd al-Karim al-Shahrastani's Conception of the People of a Dubious Book (Ahl Shubhat Kitab): A Study of His al-Milal wa al-Nihal(06C)

The issue of the People of the Book has long been of central significance to Islam and later to the study of comparative religion. Many Muslim and European scholars have hence taken close heed of the People of the Book and their role as the holders of sacred books. The question of the People of the Book becomes more crucial when Muh}ammad 'Abd al-Karīm al-Shahrastānī (d.548/1153) develops another category identified as "Man Lahu Shubhat Kitāb," (those who possess doubtful sacred scrolls) or "Ahl Shubhat Kitāb" (the People of a Dubious Book), the term that may be considered similar to that of al-Shahrastānī. The question of the People of a Dubious Book remains vague or confusing for many people. This confusion occurs not only among lay Muslims, but also among the Jews and Christians. In effect, the condition of these groups has not yet been systematized properly, although they were treated in several major works of theology as well as in Qur'ānic commentary. The present analysis is an attempt to evaluate the nature of the People of a Dubious Book as exclusively developed by al-Shahrastānī. Considering the fact that some of the Muslim scholars have considered these groups as belonging either to People of the Book or Polytheists, a critical study shall be attempted to investigate why al-Shahrastānī exclusively expands this concept in Islamic Religious Tradition. It is hoped that the study will provide a preliminary yet clear understanding of the People of a Dubious Book, which hopefully can inspire further investigation leading to a critical study on these groups of peoples.

Organized panel, English
Sahara, Midori

University of Nagoya, Japan

The Portrait of a Dead Child: An Angel's Funeral and the Image of Innocence(03I)

The premature death of a child is a polysemous event, for its closeness between birth and death. According to Catholic cultural tradition, the baby who dies after being baptized gains immediate entrance into paradise due to its purity; being considered a little angel. The family of the dead child must hold a festive funeral for the angel, and obtain the joy of knowing the child lives forever. This is one of the religious practices brought by European conquerors to and implemented in various regions of Mexico, and assimilated into native beliefs. Portraying a dead child is part of the ritual that crystallizes the child's image of innocence and immortality. I will show how this rite developed in the Colonial period, and lasted into the late 19th century, when the technology of taking photographs allowed for people of modest means to conserve the image of the innocent child.

Organized panel, Japanese
Saita, Katia Metran

Seicho-No-Ie Do Brasil, Brazil

How Can a Religion Born in Japan Coexist in Brazil, a Catholic Country?(03B)

Using my own experience and introduction to the teachings of Seicho-No-Ie, I will explain how it is that Seicho-No-Ie came to be so embraced by the people of Brazil – a country where Catholicism is considered by most to be the national religion. I shall also consider how Seicho-No-Ie and Christianity can coexist there.

Organized panel, English
Saito, Akira

University of Tokyo, Japan

Formation of the Buddhist Theory of Meaning: An Interaction between Dignāga, Bhāviveka, and Dharmakīrti(13M)

Significant achievements have been added to the field of the Buddhist Theory of Meaning since the photographic reproduction of Bhāviveka's Madhyamakahŗdayakārikā (MHK) appeared in 1991. It is certain that the work is, first of all, important to us in order to learn how the author clarifies the Mādhyamika's standpoint in defiance of the then influential Yogācāra theory of the three natures (trisvabhāva). Bhāviveka's critique of the Yogācāra's theory of meaning best known as anyāpoha "exclusion of others" is therein connected with his refutation of parikalpita-svabhāva, or the "imagined nature." Therefore, it is most probable that his Sautrāntika-like theory of both perception and meaning have more or less influenced subsequent Buddhist thinkers. Whether Dharmakīrti can legitimately be counted among them is one of the hottest topics in our relevant fields. This panel is, therefore, organized with a view to presenting and discussing the results of recent researches carried out by our contemporary scholars. The panelists will approach the MHK and its related works of Dignāga, Bhāviveka, and Dharmakīrti's from different perspectives, focusing on the very subject of the formation of the Buddhist theory of meaning.

Organized panel, * Session Abstract
Saito, Akira

University of Tokyo, Japan

Bhāviveka's Theory of Perception and Meaning(13M)

While refuting the Yogācara tenets of the "mind-only" (kk.17-39) and the "imagined nature" (kk.55-68) in his Madhyamakahŗdayakārikā (MHK), Bhāviveka (Bv) reveals his own understanding of the objects of both perception and meaning. The actual object (ālambana) of consciousness, according to Bv, is an aggregation of atoms, which causes the consciousness in which the image of a certain "form-and-color" appears (kk.35-36). As is well known, it is this theory of perception that made him later known as the forerunner of *Sautrāntika-Mādhyamika. However, important is the fact that in one's consciousness the image of a certain "form-and-color", caused by the aggregation of atoms, appears as an entity (vastu) excluded from [those having] the nature of non-"form-and-color" (k.59). As was pointed out by previous articles, the object of meaning, according to Bv, is also an entity that possesses the universals (sāmānyavat vastu) such as "blue" and "lotus", both of which are again distinguished respectively from "non-blue" and "non-lotus" (kk.61,65). This paper focuses on the entity (vastu) which, on the one hand, functions as the cause of a consciousness in which it appears and, on the other hand, possessing some universals, becomes the referent of a word.

Organized panel
Saito, Akira

University of Tokyo, Japan

Buddhism in Dialogue(17L)

*chairperson

Organized panel
Saito, Hiroshi

Doctrinal Institute of Oomoto, Japan

Basic Doctrines of Oomoto(03H)

The Japanese word "Oomoto" means "source" or "root." It expresses the belief that there is only One God, or Great Original Spirit, in the universe. All divinities, angels and other spirits emanate from this One Absolute Source. This concept can be described as monotheism with an element of polytheism. The universe is seen as One Great Divine Body, with everything in it being a manifestation of the One God. These viewpoints stem from the revelations that co-founder Onisaburo Deguchi received. He preached that "God is the Spirit which pervades the entire universe, and man is the focus of the workings of heaven and earth." He also taught that "all religions spring from the same source." And further, that human beings are the "children of God, and shrines of God." Human beings are created as instruments to put the will of God into practice. The purpose of human life is to cultivate God's spirituality, to serve the progress of society and public welfare, and to construct heaven on earth. These teachings form the basis of Jinrui Aizen, or universal love for humankind and all forms of life. Upon these ideas, Deguchi established in 1925 the Jinrui Aizenkai organization.

Organized panel
Saito, Hiroshi

Doctrinal Institute of Oomoto, Japan

Exchange between Islam and Oomoto, Shinto Community in Japan(03H)

There is evidently an insurmountable barrier of distrust among different religions today that keeps us from achieving peace. There is an urgent need to remove this barrier in order to realize a world where people live in harmony and respect differences of language, religion, race and culture. The exchange between Islam and Oomoto, which has a long history, may provide some insight into how harmonious relations can take place between religious groups. Eighty years ago, Oomoto established the World Religious Federation in Peking with various religious groups in China, including Chinese Muslims. The exchange between Islam and Oomoto resumed after a suspension due to World War II and the Japanese government's suppression of Oomoto. How has this exchange been possible? The panel members will explore the common points and differences between the doctrines of the two communities, and present a view toward a future when all religions will co-exist in peace.

Organized panel, * Session Abstract
Saito, Kenji

Shinshuren, Japan

Challenges Facing Inter-Religious Dialogue and Cooperation-From the View Point of "Action for Peace"(16O)

More than a century has passed since the World Parliament of Religions in 1893, the beginning of world-wide inter-religious dialogue in the modern world. Inter-religious dialogue increased enormously over the last hundred years. Yet in recent years, with globalization, the focus of inter-religious dialogue has changed. Rather than dialogue about doctrine, we have turned to address world-wide problems, environmental problems, poverty, and reconciliation of regional conflicts. Since the Second World War, many peace movements involving a variety of religious leaders have developed in Japan, from movements against nuclear bombs to signature-collecting campaigns against the proliferation of nuclear weapons. Inter-religious dialogue and cooperation in contemporary Japan has continued in this way. I would like to study activities related to inter-religious dialogue and cooperation in Japan especially with respect to "action for peace," and consider some challenges which must be faced in the near future by those promoting inter-religious dialogue.

Organized panel
Saito, Takashi

Tohoku University, Japan

The Ghosts in Rakugo -and-(14P)

What is the ghost? It is evident that the character of the ghost varies from culture to culture, but at least in Japanese history the ghost has been treated as something fearful until today, and the image has been used in various forms of entertainment. In the first half, a description of fear is given.Jean Delumeau, the French historian of the religious mentality, defines ≪The Fear≫ as the overriding concept including , and that is extracted from , and furthermore as the habitual and collective reaction characterized by the cultural background and social circumstance. In the second half based on Delumeau's definition, it is revealed how the Japanese ghost is forged as something fearful. This article picks up Rakugo, the popular oral narrative art of Japan, and examines the process of reproduce a ghostly fear of the Rakugo stage.

Organized panel, French
Sajima, Akiko

Fukuoka Jo Gakuin University, Japan

People and Their Memories in Korean Comics(11D)

The South Korean comic, "The Name of the Woods," (Kim Jin) is a work about how people remember historic incidents, such as Japanese imperialism and the Korean War. Kim Jin shows that present-day Japanese did not directly commit atrocities but have inherited the wealth that our grandfathers' generation plundered. The writer is also opposed to the view that the descendents of the victims will be able to get along with their assailants once all the victims die or forget about the memories of the atrocities. In Korean society, the dead in the other world return to this world and join their posterity through sacrificial rites and the memories that the living people take from their ancestors are called "Historical Consciousness." It is difficult for many Japanese who view the memories of the dead as only belonging to the dead to have a historical consciousness like the Korean people.

Symposium, English
Sakai, Naoki

USA

Christianity and Modern Subject Formation in the East Asian Community(10E)

Organized panel, English

Sakawa, Senkyo

Rissho University, Japan

Prayer and Wishes for Peace - From the expressions found in the Buddhist art -(08V)

From its inception, Buddhism has always embodied notions of prayer and hope toward the fulfillment of peace, as displayed in its teachings. Among Buddhism's basic practical virtues, stands the five precepts, of which the first denounces killing--to swear not to kill any living being on one's own or by some other's hand. Even when accosted by someone who vilifies, is abusive, and takes up a sword or a stick, one is advised to passively endure. Ways to peace through prayer and hope that Buddhism has implied, has greatly influenced protracted turbulent societies. King Ashoka, incited by the tragedy of war in Kalinga, was moved to follow Buddhism. Henceforth, many works of Buddhist art sprang forth between times of war and peace in various parts of Asia. I wish to address the application of Buddhism's artistic expression to our present aspirations for peace, and its validity thereof.

Organized panel, * Session Abstract, Japanese
Sakawa, Senkyo

Rissho University, Japan

The Desire and Prayer for Peace observed in Buddhist Sculptures in China and Japan(08V)

When we examine dedicatory inscriptions describing reasons for installments of early Chinese Buddhist sculptures, we find that they were made for the appeasement of the souls of the deceased parents, relatives and acquaintances. However, soon the tendency of dedicating the sculptures to demised religious teachers, parents and ancestors of prior seven generations started, and eventually also resulting in the custom of dedicating sculptures for the welfare and happiness of all living beings. For example, in 457 of the Northern Wei dynasty, an inscription was engraved on a stone image of Sakyamuni, wishing 'all living beings to receive the benefit of the meritorious deed.' The inscription not only shows the wish for the rebirth in the realms of various Buddhas, but it also says that the meritorious deed should bring welfare for all living beings. We can find many of such inscriptions till the end of the 5th century A.D. Considering the repression of Buddhism under the Northern Wei Dynasty and the social disorder during the Southern and Northern Dynasties Period, we feel that the Buddhist images were the objects of prayer for peace in this very world. Warm facial expressions and the inscriptions dedicated for all living beings could be the manifestations of such intense desire for peace. We shall examine early Chinese Buddhist sculptures and the imported Buddhist sculptures of the Asuka and Nara period in Japan from such a point of view.

Organized panel, Japanese
Sakurai, Haruo

Kogakkan University, Japan

The Actual Role of Shrine Shinto for Wellbeing Society as an Ethnic Religion(10V)

Shrine Shinto has a short history for systematic and organic activities in the field of social welfare. And it is not clear what kind of religious role Shrine Shinto performs for the contemporary world. But it will be helpful for the creation of a welfare society to focus on its cultural unification for local community life, the religious idea of children and the old and practical way of living together with nature and human beings. In this presentation I would like to argue with those three topics on this theme from a viewpoint of Shrine Shinto comparing with other religions and religious cultures.

Organized panel, English
Sakurai, Haruo

Kogakkan University, Japan

Religion and Social Welfare: Towards Social Engagement and Inter Religious Cooperation(10V)

"Living a better life". In the world nowadays, what does this sentence mean to us? The purpose of this panel is to discuss this theme as an issue of social welfare from various perspectives of religions and/or religious cultures by proposing concrete subjects. As with religions and/or religious cultures, the field of social welfare consists of various concepts or images. One may think of social welfare as social security provided by the government while others may think of it as issues of objectives of social work or technical matters, or may recognize it as a way of mutual aid within a community. There may, moreover, be societies or regions which can not be understood or explained within the concept of the welfare state or welfare society. This panel, however, will be an opportunity for each speaker to propose the role of religion in societies and ways of inter religious cooperation within the context of how religions and/or religious cultures are related to well-being in human societies. In each presentation it is planned to propose the realities of contributions made by religions by looking at individuals, societies and history, and furthermore, from the perspectives of cultural and social backgrounds or religious thought on which religions stand.

Organized panel, * Session Abstract, English
Sakurai, Yoshihide

Hokkaido University, Japan

Religious Organizations and International Cooperative Activities(07L)

*respondent

Organized panel, Japanese
Sakurai, Yoshihide

Hokkaido University, Japan

Re-Examining the Cult Controversies in a Global Context: an International Comparison of Religious Conflict (1)(10I)

Since the 911 attacks in 2001, the controversy on 'cults /sects' has been fading from the concerns of the mass-media, politicians, and the general public. We are anxious about the endless wars between extremist groups and super power countries. However, the 'cult/sect' problems have not yet been solved and sufferers are still seeking public concern and support, but in vain. Recently some sociologists of religion have pointed out the polarization between religious tolerance advocates and anti-cult campaigns by governments and cult watch groups, which sometimes led to dramatic denouements of religious violence. Yet, anti-cult movements still argue the problematic natures of 'cults/sects' and its 'mind-control' proselytizing. In this session, we would like to discuss again recent controversial new religious movements and the cult/sect controversy in the western context as well as in Japan. By such comparison, we could consider contextual construction of cult/sect problems and discover fundamentals to the developing study of new religions.

Organized panel, English
Sakurai, Yoshihide

Hokkaido University, Japan

Engaged Buddhism (2)(17M)

*chairperson

Organized panel
Sakurai, Yoshihide

Hokkaido University, Japan

Socially Engaged Buddhism in Northeast Thailand(17M)

This paper studies the role of monks in rural development. Recently, Thai scholars and NGO advocates have regarded monks as key persons to initiate regional development; however, we must scrutinize the specific conditions under which monks mobilize villagers and citizens to engage in merit-making donation and voluntary work for their communities. My methodology is to compare three kinds of collected data: 1) typical development monk cases collected by a Khon Kaen University research team in the 1980s; 2) my data on monks regarded by residents as development monks in northeast Thailand; and 3) my complete enumeration of monk cases in a sub-district of a northeastern province in the 1990s. In conclusion, I find a continuum between typical development monks collaborating with NGOs and conventional monks who conduct traditional Thai medical care and magical rituals. The latter have not been studied as development monks, but they mobilize more regional resources than typical development monks.

Organized panel, English
Saler, Benson

Brandeis University, USA

Reduction, Integrated Theory, and the Study of Religion(11K)

The philosophy of science helps us to sort out and evaluate conflicting claims about reduction. Some persons maintain that reductions can be useful in constructing theories in science. Others hold that, with certain possible exceptions, reductions are likely to prove unproductive as well as inelegant. Such disagreements sometimes turn on differences in the scale or scope of the reductions envisioned. A promising strategy is to subsume considerations of reduction into efforts to find compatibilities among the claims and theoretical constructs of different disciplines. The postulation of compatibilities, advanced under rubrics such as "unified theory," "consilience," and "integrated theory," holds great promise for studies of religion undertaken with reference to the contemporary cognitive and evolutionary sciences. Numbers of such studies view religious phenomena as, in part, expressions of evolved capacities and propensities that are not themselves necessarily religious.

Organized panel, English
Samdan, Tsedendamba

National University of Mongolia, Mongolia