Dangerous or just natural social evolution?
New 'gods' rush in to snare kids
By MARK SCHREIBER
Sapio (March 23)
At the end of 2004, NHK's most recent survey on "Japanese awareness," conducted every five years since 1973, was made public. Among the 16-19 age segment, only 25 percent of the subjects regarded themselves as believers in Shinto or Buddhism -- the lowest figure since the survey was begun. By contrast, 41 percent said they espoused "other" beliefs.
Speaking to Sapio, Nobutaka Inoue, professor of Shinto Cultural Studies at Kokugakuin University, says this departure from traditional religions is by no means confined to Japan. The last quarter of the 20th century marked the rise of what he calls "hyper-religions," specifically, religions that combine a country's native or traditional beliefs with a variety of elements from abroad to form a completely new system.
Examples of such foreign-based sects, Inoue tells Sapio, include the Church of Scientology in the United States and the Raelean movement, founded by a French journalist. In Japan, he has observed similar characteristics among new religious groups, including GLA (God Light Association), founded by Shinji Takahashi, and Kofuku no Kagaku (The Institute for Research in Human Happiness) established by Ryuho Ohkawa.
While the growth of new religions may be a global trend, Inoue asserts that it could not succeed without the ongoing erosion in traditional religious practices handed down from generation to generation -- irrespective of whether the purpose of those models was "to show reverence toward the deity [or Buddha]" or "to venerate one's ancestors."
While the number of religions in Japan increased following the Meiji Restoration of 1865, it was an edict issued by the Allied Occupation in December 1945, simplifying the establishment of religious bodies, that paved the way to what has been cynically termed the "Rush Hour of the Gods."
Social climate aside, Inoue lays at least some of the blame for the proliferation of the new sects -- some of which seem to be potentially dangerous cults -- on commercial TV, which from the mid-1970s has broadcast a steady stream of programs on the occult that sensationalized the abilities of psychics, mystics and spiritualists.
"After AUM's [1995] gassing of the Tokyo subways, TV toned down the programs for a while," complains Inoue, "but now they're at it again, actively promoting them . . . but if you're a spiritualist or fortuneteller, you can get away with anything."
Inoue reserves some of his venom for modern electronics, from the Internet to video games, which he insists are causing young Japanese to develop increasingly skewed perceptions. An example: Following last June's murder of a sixth grade primary schooler by a classmate in Sasebo, Nagasaki Prefecture, the local board of education conducted a survey in which it found to its dismay that 15.4 percent of the children voiced belief that "a dead person can return to life."
But it seems a bit unfair to criticize children for such views, considering there are so few adults capable of setting them straight.
"Teachers at public schools seem nearly incapable of explaining 'What happens when a person dies,' or 'Why life is important,' " asserts Inoue. "Even at schools with religious affiliation such teachers are hard to find."