Tracing The Itinerant Path

Women have long been active supporters and promoters of Buddhist rituals and functions, but their importance in the operations of Buddhist schools has often been minimized. Chin’ichibō (?–1344), a nun who taught male and female disciples and lived in her own temple, is therefore considered an anomaly. In Tracing the Itinerant Path, Caitilin Griffiths’ meticulous research and translations of primary sources indicate that Chin’ichibō is in fact an example of her time—a learned female who was active in the teaching and spread of Buddhism—and not an exception. Chin’ichibō and her disciples were jishū, members of a Pure Land Buddhist movement of which the famous charismatic holy man Ippen (1239–1289) was a founder. Jishū, distinguished by their practice of continuous nembutsu chanting, gained the support of a wide and diverse populace throughout Japan from the late thirteenth century. Male and female disciples rarely cloistered themselves behind monastic walls, preferring to conduct ceremonies and religious duties among the members of their communities. They offered memorial and other services to local lay believers and joined itinerant missions, traveling across provinces to reach as many people as possible. Female members were entrusted to run local practice halls that included male participants. Griffiths’ study introduces female jishū who were keenly involved—not as wives, daughters, or mothers, but as partners and leaders in the movement. Filling the lacunae that exists in our understanding of women’s participation in Japanese religious history, Griffiths highlights the significant roles female jishū held and offers a more nuanced understanding of Japanese Buddhist history. Students of Buddhism, scholars of Japanese history, and those interested in women’s studies will find this volume a significant and compelling contribution.

Medieval Japan was a fluid society in which many wanderers, including religious preachers, traveled the roads. One popular band of itinerant proselytizers was the jishu from the Yugyo school, a gender inclusive Amida Pure Land Buddhist group. This dissertation details the particular circumstances of the jishu nuns through the evolving history of the Yugyo school. The aim is to provide a comprehensive understanding of the gender relations and the changing roles women played in this itinerant religious order. Based on the dominant Buddhist view of the status of women in terms of enlightenment, one would have expected the Buddhist schools to have provided only minimal opportunities for women. While the large institutionalized monasteries of the time do reflect this perspective, schools founded by hijiri practitioners, such as the early Yugyo school, contradict these expectations. This study has revealed that during the formation of the Yugyo school in the fourteenth century, jishu nuns held multiple and strong roles, including leadership of mix-gendered practice halls. Over time, as the Yugyo school became increasingly institutionalized, both in their itinerant practices and in their practice halls, there was a corresponding marginalization of the nuns. This thesis attempts to identify the causes of this change and argues that the conversion to a fixed lifestyle and the adoption of mainstream Buddhist doctrine discouraged the co-participation of women in their order.

The Routledge Companion to Art and Disability explores disability in visual culture to uncover the ways in which bodily and cognitive differences are articulated physically and theoretically, and to demonstrate the ways in which disability is culturally constructed. This companion is organized thematically and includes artists from across historical periods and cultures in order to demonstrate the ways in which disability is historically and culturally contingent. The book engages with questions such as: How are people with disabilities represented in art? How are notions of disability articulated in relation to ideas of normality, hybridity, and anomaly? How do artists use visual culture to affirm or subvert notions of the normative body? Contributors consider the changing role of disability in visual culture, the place of representations in society, and the ways in which disability studies engages with and critiques intersectional notions of gender, race, ethnicity, class, and sexuality. This book will be particularly useful for scholars in art history, disability studies, visual culture, and museum studies.

Language in the Buddhist Tantra of Japan dismantles the preconception that Buddhism is a religion of mystical silence, arguing that language is in fact central to the Buddhist tradition. By examining the use of 'extraordinary language'-evocations calling on the power of the Buddha-in Japanese Buddhist Tantra, Richard K. Payne shows that such language was not simply cultural baggage carried by Buddhist practitioners from South to East Asia. Rather, such language was a key element in the propagation of new forms of belief and practice. In contrast to Western approaches to the philosophy of language, which are grounded in viewing language as a form of communication, this book argues that it is the Indian and East Asian philosophies of language that shed light on the use of language in meditative and ritual practices in Japan. It also illuminates why language was conceived as an effective means of progress on the path from delusion to awakening.

This anthology provides an accessible introduction to East Asian Buddhism, focusing specifically on China, Korea, and Japan. It begins with a detailed historical introduction that includes an overview of the development of the various schools of Buddhism in East Asia and traces the transmission of Buddhism from Northwest India to China in the first century CE, and then to Korea and Japan in the fourth and sixth centuries CE. The first part of the book contains five chapters that offer creative pedagogies that can help college professors infuse East Asian Buddhism into their courses. The second part includes six interdisciplinary chapters that explore thematic links between East Asian Buddhism and religious studies, philosophy, film studies, literature, and environmental studies.

In the eighteenth century, British Methodism was an object of both derision and desire. Many popular eighteenth-century works ridiculed Methodists, yet often the very same plays, novels, and prints that cast Methodists as primitive, irrational, or deluded also betrayed a thinly cloaked fascination with the experiences of divine presence attributed to the new evangelical movement. Misty G. Anderson argues that writers, actors, and artists used Methodism as a concept to interrogate the boundaries of the self and the fluid relationships between religion and literature, between reason and enthusiasm, and between theater and belief. Imagining Methodism situates works by Henry Fielding, John Cleland, Samuel Foote, William Hogarth, Horace Walpole, Tobias Smollett, and others alongside the contributions of John Wesley, Charles Wesley, and George Whitefield in order to understand how Methodism's brand of "experimental religion" was both born of the modern world and perceived as a threat to it. Anderson's analysis of reactions to Methodism exposes a complicated interlocking picture of the religious and the secular, terms less transparent than they seem in current critical usage. Her argument is not about the lives of eighteenth-century Methodists; rather, it is about Methodism as it was imagined in the work of eighteenth-century British writers and artists, where it served as a sign of sexual, cognitive, and social danger. By situating satiric images of Methodists in their popular contexts, she recaptures a vigorous cultural debate over the domains of religion and literature in the modern British imagination. Rich in cultural and literary analysis, Anderson's argument will be of interest to students and scholars of the eighteenth century, religious studies, theater, and the history of gender.

Fiction is generally understood to be a fascinating, yet somehow deficient affair, merely derivative of reality. What if we could, instead, come up with an affirmative approach that takes stories seriously in their capacity to bring forth a substance of their own? Iconic texts such as Mary Shelley's Frankenstein and its numerous adaptations stubbornly resist our attempts to classify them as mere representations of reality. Friederike Danebrock shows how these texts insist that we take them seriously as agents and interlocutors in our world- and culture-making activities. Drawing on this analysis, she develops a theory of narrative fiction as a generative practice.

Often, our most fascinating ancestors are those on society’s margins. They might have been discriminated against due to personal misfortune, or have been a victim of society’s fear of difference. You may have ancestors who were poor, or sick, illegitimate, or lawbreakers. Were your family stigmatised because of their ethnicity? Perhaps they struggled with alcoholism, were prostitutes, or were accused of witchcraft. This book will help you find out more about them and the times in which they lived. The nature of this book means that it deals with subjects that can make uncomfortable reading but it is important to confront these issues as we try to understand our ancestors and the society that led to them becoming marginalised. In Tracing your Marginalised Ancestors, you will find plenty of suggestions to help you uncover the stories of these, often elusive, groups of people. Will you accept the challenge to seek out your marginalised ancestors and tell their stories?