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The Shinto religion forms an important part of the Japanese culture. It should be noted that the Shinto religion is the only religion that is truly a polytheistic religion, even more so than Hinduism and Taoism. This is because the other religions have multiple expressions of One Supreme Being, but Shinto is a religion that focuses on the worship of multiple deities in an atmosphere of joyous celebration. However, some academics argue that the Shinto religion has several features that make it appear under-developed compared to other countries. However, this religion is still fortunate to have a written extensive record, referred to as the Kojiki, to document its relationship to the Japanese culture. In fact, it can be argued that although it contains stories that illustrate some level of gender bias, the Kojiki (Record of Ancient Matters), which was written in 712 by Yasumaro O no, is an important part of Japanese culture. This is because the stories attempt to explain the origins of Japan as a nation and it contains stories that expose the connection between the Imperial family and the Shinto deities. Moreover, some stories within the Kojiki praise the woman’s ability to create life independent of a male partner.
Despite the Kojiki playing an important role in explaining the connection between the Shinto deities and the Japanese society, there are stories within it that suggest some level of gender bias. For instance, in the story explaining how the land was solidified, Izanagi tells Izanami that the outcome of their intercourse and their attempt to create land would be successful since it is “‘not proper that the woman speaks first’” (Ono 24). The story continues by stating that Izanagi and Izanami gave birth to a “leech child” (O no 24). Both of them “sought the will of the heavenly deities” and after doing so, the “heavenly deities” stated that the “‘woman [Izanami] spoke first, the outcome was not good’” (O no 24). After their second attempt at reproducing with man initiating the act, they were successful at producing they bore several children that were islands. The story appears to suggest that the woman’s duty to submit to the intents of the man rather than the other way around.
Additionally, the woman is, at times, perceived as a sex symbol in another of the stories in the Kojiki. For example, in the story of Susano-o and Amaterasu describes how Uzume, Heavenly-Woman-With-Hair-Piece Goddess, after turning over a bucket in front of the “door of the Heavenly Rock-Cave,” she became “divinely possessed,” and exposed her breasts and pushed her skirt band down to her genitals” (O no 29). Uzume then sang and danced for “all the eight hundred myriad deities” as they watched laughing (O no 29). It can be assumed from this story that the woman is considered as not only a sex symbol, but as someone to be taken advantage of and seen as a form of simple entertainment.
On the other hand, the stories found in the Kojiki play an important role in providing a perspective on the origins of Japan. For instance, in the story explaining the creation of the land of Yomi, the narrator mentions that after Izanagi “undid the black vine securing his hair and flung it down,” it immediately “bore grapes” (O no 26). It also describes how after “Izanagi pulled out the comb” out of his hair and threw it down, bamboo shoots “sprouted forth” (O no 26). Furthermore, in the story of the creation of the land, the narrator expresses the point that Izanami and Izanagi they produced Awaji Island, the “double island of Iyo” and the “triple island of Oki” (Ono 25). These stories are important because they help to situate the Japanese within a particular context of history despite the incredible nature of the stories. It should be noted further that the stories that attempt to explain the origins of Japan helps to structure the unique identity of the country. Furthermore, the religion helps to have an appreciation of and respect for nature that might be missing from other religions.
In addition, the creation story, as expressed in the Kojiki, explains how the gods were created. For instance, in the story detailing sexual intercourse between Izanami and Izanagi, explains how they produced “Swift Burning Fire Deity,” “Clay Earth God,” “Clay Earth Goddess,” “Clay Earth God,” “Goddess of Irrigation,” “God of Agricultural Creation,” and “Goddess of Food” (O no 25). This section of the creation story is significant for Japanese because it allows them to understand the inter-connectedness of their natural surroundings. This feeling of inter-connectedness even affects the Japanese’s daily activities. This means that the Japanese who practice Shintoism pay homage and respect to various elements of nature. Furthermore, it should be noted that in the “Solidifying the Land” story, Izanami got sick after giving birth to the “Swift Burning Fire Deity” (O no 25). Her genitals got burned after giving birth to that deity. Nevertheless, she was still able to produce the “Metal Mountain God” from her vomit, the “Clay Earth God” and the “Clay Earth Goddess” from her feces, the “Goddess of Irrigation and the God of Agricultural Creation” from her urine (O no 25). It can be assumed that this story is celebrating the woman’s power to create life even without the interference of a male.
Furthermore, it should be recognized that there is a connection between the Shinto deities and the Japanese Imperial Family. For instance, in the Kojiki indicates that “Emperor Jinmu” is the descendant of the deity called “Heavenly Male Brave of the Shore,” who is the son of the deities “Lady Toyotama” and “Luck of the Mountain” (O no 23). Emperor Jinmu is the ancestor of “successive Yamato emperors” (O no 23). Therefore, this suggests that Imperial Royal Family is connected to the Shinto Deity. Consequently, those who practice Shintoism not only believe that the Imperial Family members represent their deities on earth, but are themselves deities. Therefore, it can be assumed that when the stories are structured in such a manner this would then encourage the Japanese to respect their sovereigns.
In conclusion, the Kojiki forms an important part of Japanese culture for several reasons. It attempts to provide an explanation of the creation and origins of Japan. The creation story of the Kojiki is also important in showing how the various deities were formed. In addition, the Kojiki exposes the connection between the Japanese Imperial Family and the Shinto Deities. On the other hand, it should be noted that some stories in the Kojiki appear to have some gender bias that allows the female to be perceived in a negative light.
Works Cited
Ō no, Yasumaro. “Solidifying the Land.” Kojiki. Translated and Annotated by Shunji Inove. New Rev. Ed. Fukuoka, Japan: Nihon Shuji Kyoiku Renmei, 1966. Print.
O no, Yasumaro. “Susano-o and Amaterasu.” Kojiki. Translated and Annotated by Shunji Inove. New Rev. Ed. Fukuoka, Japan: Nihon Shuji Kyoiku Renmei, 1966. Print.
