Twigkit lives in ThunderClan with Alderpaw while Violetkit is taken to ShadowClan with Needlepaw. Alderpaw and Needlepaw also find two abandoned kits, Violetkit and Twigkit, who could be the answer to the prophecy: ”Embrace what you find in the shadows, for only they can clear the sky”. StarClan sends him on a quest to bring back Sk圜lan, meeting a mischievous ShadowClan apprentice named Needlepaw on the way, but when they arrive they instead find a rogue called Darktail and his Kin. The final part of the book explores attempts to curtail the institutional power of Buddhism by reforming Shinto shrines, an important step in the so called “Shintoization of shrines” including the development of a self-contained Shinto clergy.Concept development Coming Soon Summary Alderpaw, a ThunderClan apprentice and the son of Bramblestar and Squirrelflight, wants to do his best to become a warrior but is told his destiny is to become a medicine cat. The third part tackles the question of why early Tokugawa Confucianism was particularly interested in “Shinto” as an alternative to Buddhism and what “Shinto” actually meant from a Confucian stance. The second part focuses on the religious protests throughout the entire period, with chapters on the suppression of Christians, heterodox Buddhist sects, and unwanted folk practitioners. ![]() The first part analyses how the Tokugawa government aimed to control the populace via Buddhism and at the same time submitted Buddhism to the sacralization of the Tokugawa dynasty. This book sheds new light on the relationship between religion and state in early modern Japan, and demonstrates the growing awareness of Shinto in both the political and the intellectual elite of Tokugawa Japan, even though Buddhism remained the privileged means of stately religious control. Table of contents * Introduction: Shinto Studies and the Nonreligious-Shrine Doctrine (Bernhard Scheid) * Religion, Secularity, and the Articulation of the “Indigenous” in Modernizing Japan (Isomae Jun’ichi) * Nationalism and the Humanities in Modern Japan: Religious, Buddhist, Shinto, and Oriental Studies (Hayashi Makoto) * Colonial Empire and Mythology Studies: Research on Japanese Myth in the Early Shōwa Period (Hirafuji Kikuko) * Coming to Terms with “Reverence at Shrines”: The 1932 Sophia University–Yasukuni Shrine Incident (Kate Wildman Nakai) * Shinto Research and Administration in the First Half of the Twentieth Century: The Case of Miyaji Naokazu (Endō Jun) * The Ethnographer, the Scholar, and the Missionary: French Studies on Shinto at the Beginning of the Twentieth Century (Jean-Pierre Berthon) * “A Living Past as the Nation’s Personality”: Jinnō Shōtōki, Early Shōwa Nationalism, and Das Dritte Reich (Michael Wachutka) * In Search of Lost Essence: Nationalist Projections in German Shinto Studies (Bernhard Scheid) Regarding the concept of Shinto proper, the impact of modern, “westernized” religious studies seems at least as important as traditional, “nativist” approaches. This so-called nonreligious-shrine doctrine also weakened the significance of academic research of Shinto as a tool of propaganda. ![]() Moreover, from the 1880s onward the political authorities emphasized shrine ritual at the cost of Shinto theology. The present volume comprises eight essays by leading experts of Japanese intellectual history from Japan, Europe, and the USA who tackle this issue from the point of view of research history: What is the impact of State Shinto on Shinto research before and after the Second World War? How did Japanese and international scholars contribute and/or react to the ideological framework of Japanese nationalism? How did nationalist discourses of other countries (in particular German National Socialism) influence the conception of Shinto? As each essay addresses these issues from a specific angle, it becomes clear that there never was just one ideology of State Shinto. This so-called State Shinto was eventually abolished under the Allied Occupation in 1946 but the historical links between Shinto and Japanese nationalism led to an ambivalent attitude towards Shinto not only at the popular level but also at the level of scientific research. ![]() After all, in 1868 Japan turned into a modern nation state and worship at Shinto shrines became a national cult. At the same time, Shinto is sometimes seen as nothing else than a nationalistic political ideology. Shinto, literally the way of the kami (gods), is often regarded as Japan’s indigenous religion retaining archaic elements of animism and nature worship.
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