Religion in Contemporary Japan

Reader, Ian

doi:10.1057/9780230375840

Cited by 135 publications

(32 citation statements)

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“…Há, entre os migrantes e a Igreja, uma relação de responsabilidade mútua de abertura e acolhida, na qual as duas partes envolvidas se unem buscando fortalecer seus interesses no contexto da sociedade japonesa. (Reader 1991;Pereira 2001;Paiva 2005). Os estudiosos costumam associar as características dessas novas formas de religião a alterações profundas na ordem política, econômica e social do Japão.…”

Section: Conclusãounclassified

A eficácia simbólica e terapêutica de práticas religiosas entre os trabalhadores brasileiros no Japão

Matsue

Ogasavara

2013

Relig. soc.

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IntroduçãoDurante as duas últimas décadas, observamos o fenômeno de migração de milhares de trabalhadores nipo-brasileiros ao Japão (fenômeno dekasségui). Vários estudos referentes a este fenômeno foram realizados por pesquisadores brasileiros e estrangeiros de diversas áreas. Tais estudos mostram os problemas enfrentados por estes migrantes e a posterior formação e marginalização da comunidade brasileira no Japão (Komai 2001;Linger 2001;Roth 2002;Carvalho 2003; Lesser 2003;Tsuda 2003;. Outras pesquisas apontam ainda a relação entre migração e saúde, particularmente distúrbios mentais devido às condições estressantes inerentes ao trabalho, ao processo adaptativo e de socialização do migrante na sociedade local (Tsuda 2003;Miyasaka et al. 2007). Porém, estudos que reflitam sobre o impacto da religiosidade na vida social e bem-estar destes migrantes são quase inexistentes.No final dos anos oitenta, o contingente migratório do Brasil para o Japão era composto por cidadãos japoneses que haviam migrado para o território brasileiro no

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Section: Conclusãounclassified

A eficácia simbólica e terapêutica de práticas religiosas entre os trabalhadores brasileiros no Japão

Matsue

Ogasavara

2013

Relig. soc.

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“…21. The nationalistic connotations of the event have been discussed by Reader (1991; and Prohl (2004). February 11th, now known as Constitution Day, was previously called National Foundation Day and named after the myth according to which the legendary first emperor of Japan, Jimmu, descendant of the sun goddess Amaterasu, descended to earth and created Japan on that date.…”

Section: Notesmentioning

confidence: 99%

“…Thoma s (2012) includes some discussion on anime and manga produced by new religions. There are also a few book chapters and articles that looked at related topics, such as Agonshū's use of spectacular events and media technologies (Reader 1991), GLA-mediated practices (Whelan 2007b), Konkōkyō and Seichō no Ie's use of radio (Enomoto 2006) and Kōfuku no Kagaku's anime (Tsukada 2010). See also Berthon (2011 Tamura 1 998;, that is the period when new religions examined in this book expanded.…”

Section: Structure Of the Bookmentioning

confidence: 99%

Media and New Religions in Japan

Baffelli¹

2016

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“…Nevertheless, there is always a dynamic horizon or background taken for granted from which anything extraordinary stands out. Perhaps it is illustratable by Shinto torii that stand amidst everyday life, integrated in a city street or standing alone in a natural clearing ( [79], pp. 138-39).…”

Section: Toward a Rehabilitation Of The Ordinary As An Eschatonmentioning

confidence: 99%

Transcendence Un-Extra-Ordinaire: Bringing the Atheistic I Down to Earth

Dickman

2016

Religions

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I examine challenges to images of a personal god definitive for normatively policed theism (often called "traditional theism"), questioning whether a subject can be conscious of a transcendent being. I examine the challenges to show that disappointment with such images calls for rethinking terms like "transcendence" in horizontal rather than vertical registers. Through this, I indicate an irony in yearning for transcendence, one in which there is movement toward-rather than beyond-the utterly ordinary. We will see that such un-extra-ordinary transcendence makes a difference once difference is no longer determined under the hegemony of what Levinas calls "the atheistic I." I bring together resources from feminist philosophies and Asian religions both to elaborate on the nature of the atheistic I and to rehabilitate a redeeming appreciation of the ordinary. My hope is to ameliorate disempowered estrangement by indicating ways the ordinary generates, not inhibits, becoming. However, my broader intent is to contribute to shifting sands in contemporary philosophy of religion due to recent calls for diversifying the field by including multiple religions, questioning the centrality of belief, and engaging multiple methods relevant in religious studies.

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Religion in Contemporary Japan

Cited by 135 publications

References 0 publications

A eficácia simbólica e terapêutica de práticas religiosas entre os trabalhadores brasileiros no Japão

A eficácia simbólica e terapêutica de práticas religiosas entre os trabalhadores brasileiros no Japão

Media and New Religions in Japan

Transcendence Un-Extra-Ordinaire: Bringing the Atheistic I Down to Earth

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