Quando os missionários das religiões japonesas começaram a traduzir os textos religiosos para o português com a finalidade de propagar os seus ensinamentos entre os brasileiros, tradicionalmente católicos, perceberam que algumas de suas mensagens eram interpretadas de modo equivocado. Entretanto, os missionários perceberam que o equívoco não era causado por problemas lingüísticos, mas por diferenças entre a cultura do seu público-alvo e a sua. No presente trabalho, investigamos os problemas culturais encontrados na tradução dos textos religiosos japoneses, bem como as soluções encontradas pelos seus tradutores, analisando trechos dos seus textos sagrados. / When missionaries from Japanese religions first translated their religious text into Portuguese in order to propagate their faith among Brazilian people, who are traditionally Catholic, they realized that some of their religious messages were completely misunderstood by their prospective followers. However, the missionaries noticed that this problem was not caused by language matters but it lay in the existence of a cultural difference between Brazilian people and them. In the present work the cultural problems that stood in the translation of Japanese religious texts as well as the solutions found by their translators were studied by analyzing parts of the scriptures of three different Japanese religions.

The violence of Aum Shinrikyo has had four observable consequences for new religious movements in Japan: a change in posture by the Japanese government toward new religious movements, stricter laws and regulations regarding new religious movements and tighter enforcement of those laws, a growing skepticism by the media and scholars towards new religious movements, and increasing skepticism about new religions movements among community groups and the public at large. This study will show that the crimes of Aum Shinrikyo have created a shift in Japan's society resulting in a contraction of operational space available to Japan's new religious movements. For this study `operational space' refers to the sociopolitical boundaries in which a group can operate, in other words, a religion's freedom to believe, practice, organize, and conduct economic activities free from government restriction and undue influence by other individuals or groups. The proposed thesis will be illustrated by several case studies that look specifically at particular instances of contraction of operational space for Japanese new religious movements including Soka Gakkai, Hono-hana Sanpogyo, The Unification Church of Japan (Toitsu Kyokai) and Panawave Laboratory. Each case study will analyze how interactions between Japanese new religions movements and aspects or segments of Japanese society have changed due to a paradigm shift caused by the crimes of Aum. The thesis is supported by a theoretical framework that draws on theories of Japanese new religious movements and theories of religion and violence. The research builds upon this framework through in-depth study of writings by leaders of Japanese new religious movements (particularly the writings of Aum leader Asahara Shoko, Japanese and Western scholarship on new religious movements, as well as government documents, media reports, personal interviews and field observations to produce a unique analysis of the Post-Aum Era for Japan's new religious movements.

Textbooks are the most dominant literature used in schools and are therefore an important source of information. Consequently, it is crucial that these are not misleading or biased and maintain a high quality along with a strict concordance to the School Department’s curriculum. The aims of this study have been to examine how Mormons, Jehovah’s Witnesses and Hare Krishna are presented in four religion textbooks used in senior high schools, as well as to examine what type of knowledge is being presented in terms of epistemology. In addition, the aim has been to examine which religions are being presented and considered as alternative religions and appraise how much space they are granted in textbooks and discuss this in terms of concordance with curriculums. As a method I have chosen a qualitative content analysis and since it has been of interest to observe similarities and differences between the textbooks it is a comparative study. This study has an epistemological standpoint, which will be a crossing of positivism and hermeneutics. The results showed that some religions, including the study’s three focal religions, were considered as alternate in all of the textbooks. How often they were included varied and when they did they had limited space and would often have negative associations. Some textbooks expressed a positivistic epistemology, a type of knowledge that presented the alternate religions in terms of conclusive truths and facts. A presentation that appeared one-sided and it could be questioned how well it represented the actual beliefs of the members of the religions. Other textbooks conveyed a more hermeneutic view where understanding and versatility were stressed, a view that is more in line with curriculums. Conclusively, the results showed that some of the textbooks are not meeting the standards the School Department have set forth in their curriculum for religion. Since textbooks are the most dominant literature they ought to have a leading position when constructing fundamental values for the students. However, when schools and textbooks are not expressing the same values a conflict emerges, a conflict that is not getting the attention it should and whose consequences are yet to be studied.

Quando os missionários das religiões japonesas começaram a traduzir os textos religiosos para o português com a finalidade de propagar os seus ensinamentos entre os brasileiros, tradicionalmente católicos, perceberam que algumas de suas mensagens eram interpretadas de modo equivocado. Entretanto, os missionários perceberam que o equívoco não era causado por problemas lingüísticos, mas por diferenças entre a cultura do seu público-alvo e a sua. No presente trabalho, investigamos os problemas culturais encontrados na tradução dos textos religiosos japoneses, bem como as soluções encontradas pelos seus tradutores, analisando trechos dos seus textos sagrados. / When missionaries from Japanese religions first translated their religious text into Portuguese in order to propagate their faith among Brazilian people, who are traditionally Catholic, they realized that some of their religious messages were completely misunderstood by their prospective followers. However, the missionaries noticed that this problem was not caused by language matters but it lay in the existence of a cultural difference between Brazilian people and them. In the present work the cultural problems that stood in the translation of Japanese religious texts as well as the solutions found by their translators were studied by analyzing parts of the scriptures of three different Japanese religions.

京都大学 / 新制・課程博士 / 博士(地球環境学) / 甲第24065号 / 地環博第228号 / 新制||地環||43(附属図書館) / 京都大学大学院地球環境学舎地球環境学専攻 / (主査)教授 宇佐美 誠, 講師 BAARS ROGER CLOUD, 准教授 徳永 悠 / 学位規則第4条第1項該当 / Doctor of Global Environmental Studies / Kyoto University / DFAM

This thesis investigates artifacts and concepts present in the Noahide world and how they affect Noahide identity. Five factors are analyzed, namely Noahide law, religious pluralism, ritual, sectarianism, and conversion. I consult the Hebrew Scriptures as well as early, medieval, and modern rabbinic sources to set the conceptual background of the Noahide movement before moving into the primary, contemporary sources written by Orthodox Jews, Orthodox rabbis, and Noahides. To supplement my literary analysis, I have conducted a survey of self-identifying Noahide practitioners. This survey collects data concerning religious background, religious behavior, demographics, and free responses. I aim to show first and foremost that Noahidism is a new, exclusive religious tradition which comprises the lay order of Orthodox Judaism. This is born out of a theology which requires belief in the Jewish God and Jewish revelation, a strict ritual system based on Orthodox Jewish prescriptions, and a sectarian typology which mirrors Orthodox Jewish sectarianism. Additionally, my analysis of conversion shows Noahidism is not a gateway to Orthodox conversion, but an end in itself.

<p>Den japanska nya religionen Ômoto grundades 1892 av DEGUTI Nao. 1922 och 1923 besökte tre Bahá'í-missionärer medgrundaren DEGUTI Onisaburô. Han tog stort intryck av hur de använde det internationella konstgjorda språket esperanto. Sedan dess stöder Ômoto tanken på att esperanto är det lämpligaste internationella språket, mycket lättare att lära än andra språk. Sedan 1923 lär sig många omotoister esperanto. </p><p>Under perioden 1925-1932 hade Ômoto en missionsstation i Paris. Några missionärer publicerade tidningen Oomoto Internacia och reste runt i Europa. De använde esperanto och försökte grunda lokala klubbar i Europa. Många europeiska esperantister blev intresserade av Ômoto, men enbart ett fåtal förstod verkligen dess budskap att Japan skulle ha en viktig roll i världen som en bro mellan det materiella västerlandet och det andliga österlandet. </p><p>Efter det att Ômoto utsatts för svåra förföljelser av de japanska myndigheterna 1935-1942, fortsatte Ômoto 1950 att undervisa i och att använda esperanto, men nu försöker inte Ômoto längre att sprida sin religion i världen, utan att ha ett gott inflytande, när man sprider sina heliga skrifter, utöver konst, använder esperanto och sprider idén om en världsfederation och om religionsdialog. Sedan 1997 publicerar Ômoto sina heliga skrifter på esperanto. </p><p>Maitreya (jap. Miroku) är ett viktigt begrepp i Ômotos mission. Fram till 1953 räknade man ofta med att DEGUTI Onisaburô var Maitreya; sedan 1954 talar man om den goda världen, Maitreya-världen.</p> / <p>The Japanese new religion Ômoto was founded in 1892 by DEGUTI Nao. In 1922 and 1923 three Bahá'á-missionaries visited the co-founder DEGUTI Onisaburô. He was very impressed by their use of the international artificial language Esperanto. After that Ômoto accepts the idea that Esperanto is the best international language, much easier to learn than other languages. From 1923 many ômotoists learn Esperanto.</p><p>During the period 1925-1932 Ômoto had a mission in Paris: A few mis-sionaries published the paper Oomoto Internacia and travelled around Europe. They used Esperanto and tried to found local clubs in Europe. Many European esperantists were interested in Ômoto, but only a few really under-stood its message that Japan had to have an important role in the world as a bridge between the materialist West and the spiritualist East.</p><p>After severe persecutions by the Japanese government in 1935-1942, Ômoto continued to teach and use Esperanto in 1950, but now Ômoto doesn’t try to spread the religion itself around the world, but instead it should have a good influence, when it spreads its sacred writings, promotes art, the use of Esperanto and the idea of a world federation and dialogue between religions. Since 1997 Ômoto publishes its sacred writings in Esperanto-translation.</p><p>Maitreya (jap. Miroku) is an important notion in the Ômoto-mission. Un-til 1953 DEGUTI Onisaburô, was often considered to be Maitreya; since 1954 one speaks about the good world, the Maitreya-world.</p>

Den japanska nya religionen Ômoto grundades 1892 av DEGUTI Nao. 1922 och 1923 besökte tre Bahá'í-missionärer medgrundaren DEGUTI Onisaburô. Han tog stort intryck av hur de använde det internationella konstgjorda språket esperanto. Sedan dess stöder Ômoto tanken på att esperanto är det lämpligaste internationella språket, mycket lättare att lära än andra språk. Sedan 1923 lär sig många omotoister esperanto. Under perioden 1925-1932 hade Ômoto en missionsstation i Paris. Några missionärer publicerade tidningen Oomoto Internacia och reste runt i Europa. De använde esperanto och försökte grunda lokala klubbar i Europa. Många europeiska esperantister blev intresserade av Ômoto, men enbart ett fåtal förstod verkligen dess budskap att Japan skulle ha en viktig roll i världen som en bro mellan det materiella västerlandet och det andliga österlandet. Efter det att Ômoto utsatts för svåra förföljelser av de japanska myndigheterna 1935-1942, fortsatte Ômoto 1950 att undervisa i och att använda esperanto, men nu försöker inte Ômoto längre att sprida sin religion i världen, utan att ha ett gott inflytande, när man sprider sina heliga skrifter, utöver konst, använder esperanto och sprider idén om en världsfederation och om religionsdialog. Sedan 1997 publicerar Ômoto sina heliga skrifter på esperanto. Maitreya (jap. Miroku) är ett viktigt begrepp i Ômotos mission. Fram till 1953 räknade man ofta med att DEGUTI Onisaburô var Maitreya; sedan 1954 talar man om den goda världen, Maitreya-världen. / The Japanese new religion Ômoto was founded in 1892 by DEGUTI Nao. In 1922 and 1923 three Bahá'á-missionaries visited the co-founder DEGUTI Onisaburô. He was very impressed by their use of the international artificial language Esperanto. After that Ômoto accepts the idea that Esperanto is the best international language, much easier to learn than other languages. From 1923 many ômotoists learn Esperanto. During the period 1925-1932 Ômoto had a mission in Paris: A few mis-sionaries published the paper Oomoto Internacia and travelled around Europe. They used Esperanto and tried to found local clubs in Europe. Many European esperantists were interested in Ômoto, but only a few really under-stood its message that Japan had to have an important role in the world as a bridge between the materialist West and the spiritualist East. After severe persecutions by the Japanese government in 1935-1942, Ômoto continued to teach and use Esperanto in 1950, but now Ômoto doesn’t try to spread the religion itself around the world, but instead it should have a good influence, when it spreads its sacred writings, promotes art, the use of Esperanto and the idea of a world federation and dialogue between religions. Since 1997 Ômoto publishes its sacred writings in Esperanto-translation. Maitreya (jap. Miroku) is an important notion in the Ômoto-mission. Un-til 1953 DEGUTI Onisaburô, was often considered to be Maitreya; since 1954 one speaks about the good world, the Maitreya-world.

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2016-08-31T12:11:11Z No. of bitstreams: 2 Tese - João Paulo de Paula Silveira - 2016.pdf: 4021226 bytes, checksum: 9853f639fdf0f84b8226ec432f17572d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2016-08-31T12:13:33Z (GMT) No. of bitstreams: 2 Tese - João Paulo de Paula Silveira - 2016.pdf: 4021226 bytes, checksum: 9853f639fdf0f84b8226ec432f17572d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-08-31T12:13:33Z (GMT). No. of bitstreams: 2 Tese - João Paulo de Paula Silveira - 2016.pdf: 4021226 bytes, checksum: 9853f639fdf0f84b8226ec432f17572d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 1983-05-03 / From the assumption of the dialectical relationship between religion and modernity, we consider in this research the elements of the religious identity of the members of Seicho-no-Ie do Brasil in the city of Goiania. Operating in Brazil as universal religion since the 1960s, Seicho-no-Ie is one of the Japanese New Religions who has more evidence in Goiânia. Alongside other "religions of the true self" it set what we named as “circuit of religious psychotherapies ". We believe that the process of dilution of the taken for granted status of the traditional religious narratives and the weakening of institutional coercion devices promoted by the pluralization of life forms, both operated along modernity and radicalized in its late moment, created conditions for individuals to become the main validators of their religious experiences. Thus, the religious identity in question is the result of the multifaceted universe of contemporary times. Two striking features of the religious identity of the members of Seicho-no-Ie stood out throughout this research: the "spiritual empowerment" and "ecospirituality". Both express the way that modernity challenges the "religious imagination" of the subjects; on the one hand, the emphasis on the improvement of the "self" in order to reach a full life in this world, on the other the environmental concerns based on the feeling of inhabiting a common home. Both are intertwined and they are the main identity markers with which we deal with. / A partir do pressuposto da relação dialética entre religião e modernidade, busca-se compreender os elementos constituintes da identidade religiosa dos adeptos da Seicho-no-Ie do Brasil na cidade de Goiânia. Atuando no Brasil como religião de salvação universal desde a década de 1960, a Seicho-no-Ie é uma das novas religiões japonesas como maior evidência em Goiânia e ao lado de outras “religiões do eu verdadeiro” ela compõe o que nomeamos de “circuito de psicoterapias religiosas”. Entendemos que o processo de diluição da autoevidência das narrativas religiosas tradicionais e o enfraquecimento dos dispositivos de coação institucional promovidos pela pluralização das formas de vida, ambas operadas pela ao longo da modernidade e radicalizadas em sua fase tardia, criaram condições para que os indivíduos se tornem os principais validadores de suas experiências religiosas. Destarte, a identidade religiosa em questão é resultado do universo multifacetado característico da contemporaneidade. Dois traços da identidade religiosa dos adeptos da Seicho-no-Ie se destacaram ao longo dessa pesquisa: o “empoderamento espiritual” e a “ecoespiritualidade”. Ambos expressam a maneira que a modernidade interpela a “imaginação religiosa” dos sujeitos; de um lado, a ênfase no aprimoramento do “eu” com vistas à realização nesse mundo, do outro a preocupação ambiental baseada na sensação de habitar uma casa comum. Ambos se imbricam e constituem os principais marcadores identitários com o qual nos deparamos.

近年來台灣受過高等教育的知識份子，熱中參與新興宗教及擬似宗教的修煉團體。本研究的目的是希望瞭解受世俗理性教育下的知識份子，為何會投入民間教派的靜坐修煉活動，並討論當初學習靜坐的動機與需求，以及對宗教是否有另一套科學－理性的理解模式。 本研究採質性研究取向，以天帝教中知識份子為個案，透過參與觀察、非結構式訪談及文獻分析等方法，試圖瞭解天帝教知識份子參與靜坐修煉的歷程，包括學習靜坐的動機，在修煉過程中的神秘經驗、社會關係的轉變，以及參與信仰論述合理化的行動。 研究發現學習靜坐的動機可分為「解決問題取向」及「非解決問題取向」，前者是被迫要解決具危機感的問題與麻煩；後者為了滿足生命更高的需求層次。靜坐改變以小我為中心世界觀，轉向注重大我，因此家庭關係跟人際關係都趨向和諧，人生觀也從追求個人成就轉向謀求眾人福祉。至於從單純靜坐學習者到成為融入組織的虔信者，中間轉換過程是經由突然跳躍的意識。 最後，本文也指出三項天帝教知識份子對於自我角色的定位模式，藉此凸顯他們在不同知識系統間如何加自我調適，乃至於說明當代知識份子跟宗教團體間的關係及其角色。 關鍵詞：新興宗教、天帝教、知識份子、靜坐、宗教經驗 / Recent years in Taiwan, new religions and religion-like spiritual practice cults appeal to higher educated intellectuals. The main purpose of this study is to realize why these science-ration educated intellectuals were enthusiastic in sectarian religious practice. In this study we discussed their motivation and need for learning meditation. Further more, we'd also like to know whether they have some kind of science-ration patterns of cognition on their religion belief and practice. By case study on The Lord of Universe Church (T'ienti Chiao), a qualitative aspect, such as participant observation, non-structed interview and literature analysis is employed by this study, which tries to understand the process of the intellectuals among the Lord of Universe Church participating in meditation practice, including their motivation of learning meditation, mystical experience of“CHI”, changing of relationships, and the construction of rationalizing belief discourse. Key Words: new religions/ The Lord of Universe Church (The T'ientVs Teachings/ T'ienti Chiao)/ intellectuals/ meditation practice (Quiet Sitting)/ religious experience