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 most important long-term political forces operative in the Japanese political system are the interplay of decentralized community authority and the consolidation of that authority toward the top. The mura kyodotai (village community) concept is representative of both types of authority, neither of which has defined boundaries. An examination of the nature of indigenous community authority may provide the broad context for a valid understanding of Japanese decision making. Under the ideal of this order, Japanese political organization has valued the structure of Shinto: polytheistic local authority, plus conflated authority of church and state. Buddhism and Confucianism have provided direction and moral force to preserve traditional order.

Le shinto connait des changements depuis les trente dernières années au Japon. Depuis la fin de la Seconde Guerre mondiale et l’application de la nouvelle Constitution, le shinto est limité à l’espace privé et religieux. L’attentat d’Aum Shinrikyō changera la perception que la société japonaise a de la religion, ce qui forcera la prêtrise shinto à s’adapter. Plus présents dans l’espace public, les dirigeants shinto veulent présenter leurs croyances en tant qu’éléments traditionnels et culturels japonais. La conception de la religion au Japon est différente de celle de l’Occident. Le mot religion, shūkyō (宗教), a une histoire qui affecte la façon dont les Japonais conçoivent les religions ainsi que le shinto. Dans ce contexte, il est important d’observer la connexion entre le shinto et l’identité. L’objectif principale de cette recherche est d’analyser les liens entre le shinto et l’identité à deux niveaux, local et national, et ce, spécialement chez les jeunes. Cet essai mettra l’accent sur un type d’activité shinto : les matsuri. D’un point de vue anthropologique, l’intérêt de ces événements est dans leur popularité, leur dynamique intergénérationnelle et leur place qu’ils peuvent avoir dans l’espace public. La collecte de données s’est déroulée dans le cadre d’une ethnographie de trois mois dans la région de Sapporo et plusieurs festivals ont été observés durant cette période. Les observations portaient sur l’espace social, les comportements, les relations de genre et intergénérationnelles, les vêtements, les activités et les rituels. Ces éléments nous aident à comprendre la place des matsuri dans la culture japonaise contemporaine, et ultimement, nous informent sur la conception du shinto. Ces festivals traditionnels nous donnent aussi de l’information à propos de l’identité japonaise. Autant des éléments de l’identité locale que nationale peuvent être observés et analysés à travers ces événements. Ce mémoire fait ressortir les éléments pertinents et les met en relation avec le contexte religieux contemporain. / The role of Shinto has changed through the last thirty years in Japan. Since the end of World War II and the adoption of the new Constitution, Shinto has been limited to private and religious space. The Aum crisis changed the perception of religion in Japanese society, and Shinto priesthood had to adapt. More present in public space, Shinto leaders want to present Shinto beliefs as central to Japanese traditions and culture. The conception of religion in Japan is different than the one in Western countries. The word religion, shūkyō (宗教), has an interesting history affecting the way Japanese perceive all religions and Shinto in particular. In this context, it is important to analyse the connection between Shinto practices and identity. The main objective of this research is to analyze the links between Shinto and identity at two levels, local and national, with a focus on youth. To do so, this paper will focus on one type of Shinto activities: matsuri. From an anthropological point of view, the interest about these developments comes from their popularity, their intergenerational dynamics, and the place they occupy in the public domain. The data were gathered during ethnographic research that spanned for three months in the Sapporo area. Multiple festivals were observed during this period. The focus of the observation was on social space, behavior, gender and intergenerational relations, clothing, activities, and rituals. Those elements help us understand the place of matsuri in contemporary Japanese culture, and ultimately, give information about the conception of Shinto. Shrine festivals also provide information about Japanese identity. Both local and national identity elements can be observed and analysed though these events. This paper points out those elements and puts them in relation to the actual religious context.

This thesis analyzes the development of the Jingika book in the first seven Japanese waka anthologies (chokusenshū). Jingika are Japanese poems written on the gods of the heaven and the earth and illustrate man’s interactions with them through worship and prayer. They have characteristics in common with what modern scholars term the Shinto religion, and have been referenced as such in past scholarship. However, jingika are more accurately a product of the amalgamation of native kami cults and foreign Buddhist doctrine. Although the first independent Jingika book emerged in the seventh anthology (Senzaishū), poems which can be termed Jingika book predecessors exist as early as the first (Kokinshū). The second chapter of this thesis determines which of those early poems had the most influence over the development of an independent Jingika book. The last chapter provides a full original translation of the thirty-three poems of the first Jingika book and analyzes the intricacies of their arrangement introduced through new methods of association and progression by Fujiwara no Shunzei. The shrines that are mentioned in the poems also correspond to the development of a state religion centered on a small number of shrines designated as protectors of the state. In light of this, the arrangement of the poems in the Jingika book creates a metaphysical pilgrimage to the most important shrines at the dawn of the medieval period and asserts the emperor’s position as cultural center during a time of political turmoil.

Föreliggande uppsats är en religionsestetisk studie med fokus på den estetiska dimensionen inom shinto och dess historiska bakgrund. Studien söker en förklaring till nutidens estetiska shintodefinition genom att spåra den tillbaka till Motoori Norinagas (1730–1801) begrepp ”tingets patos” (mono no aware) och hans estetiska tolkning av det gudomliga. / The present essay is a religious aesthetic study focusing on the aesthetic dimension within Shinto and its historical background. The study seeks to find an explanation for the aesthetic Shinto definition of today by tracing it back to Motoori Norinaga's (1730–1801) concept “the pathos of the thing” (mono no aware) and his aesthetic interpretation of the divine.

<p>Västerländsk litteratur som behandlar asiatiska religioner använder ofta västerländska begrepp för att beskriva religiösa objekt och företeelser. Emellertid överensstämmer inte alltid översättningen med den inhemska innebörden av begreppet. Ett exempel på detta är det japanska konceptet kami, som felaktigt översätts med västerländska begrepp som ”gudomar” och ”andar”. Syftet med denna uppsats är att analysera kamibegreppets semantiska spektrum i en specifik inhemsk religiös textsamling. Boken som valdes för detta ändamål är Sir Ernest Satows översättning av ritualtexter från Yeñgishiki ’Ceremoniella lagen’ som härstammar från 800-talet. Ett vidare syfte med uppsatsen är att påvisa att kamikonceptet innehåller mer än vad som inryms i de västerländska begreppen ”gudomar” och ”andar”. Slutsatsen är att kamikonceptet inte kan tolkas som ”gudomar” eller ”andar” då det innefattar allt som inger vördnad och inspiration hos människan. Detta gör att begreppet kami inte kan översättas till västerländska termer.</p>

Västerländsk litteratur som behandlar asiatiska religioner använder ofta västerländska begrepp för att beskriva religiösa objekt och företeelser. Emellertid överensstämmer inte alltid översättningen med den inhemska innebörden av begreppet. Ett exempel på detta är det japanska konceptet kami, som felaktigt översätts med västerländska begrepp som ”gudomar” och ”andar”. Syftet med denna uppsats är att analysera kamibegreppets semantiska spektrum i en specifik inhemsk religiös textsamling. Boken som valdes för detta ändamål är Sir Ernest Satows översättning av ritualtexter från Yeñgishiki ’Ceremoniella lagen’ som härstammar från 800-talet. Ett vidare syfte med uppsatsen är att påvisa att kamikonceptet innehåller mer än vad som inryms i de västerländska begreppen ”gudomar” och ”andar”. Slutsatsen är att kamikonceptet inte kan tolkas som ”gudomar” eller ”andar” då det innefattar allt som inger vördnad och inspiration hos människan. Detta gör att begreppet kami inte kan översättas till västerländska termer.

(in English): The topic of this work is the characteristics of the short stories by Kono Taeko. At first I am presenting the methodology - psychoanalysis. Then, I'm describing her life for better understanding of the use of some typical features. Especially the war and the tuberculosis had influence on her work. Subsequently I present possible interpretation of her stories in term of Shintoism (effort to purify) and Buddhism (achievement of liberation). In interpersonal relations Kono Taeko deals mainly with man- woman relationships and her attitude can be considered feminist. In the most comprehensive chapter concerning masochism I am trying to prove with Freud's theory "The child is being beaten" that her work is masochistic. In the end I am generalizing my findings. This work contains Czech translations of examples of her work and contains 68 pages.

In the matrix of land uses beyond protected areas, people protect nature in a myriad of ways, and have, in some cases, for millennia. With the growth of global databases of Indigenous and Community Conserved Areas and Territories (ICCAs) and registries of sacred natural sites, opportunities are emerging for conservationists to engage custodians of sacred forests beyond protected areas. As conservation expands beyond protected areas, successful engagement emerges from unities in the perspectives of conservationists and custodians of sacred forests. This thesis aims to identify unities for conservationists' engagement with custodians of sacred forests on a landscape scale. The thesis geolocates sacred forests and assesses the implications for conservation in four diverse landscapes in the Gambia, Ethiopia, Malaysia and Japan. The scale of inquiry varies across the papers, from the sub-district level to a national scale. This research indicates that while sacred forests may be overlooked by conservationists due to their small size and autonomous management, when they are considered in concert on a landscape scale, opportunities for conservation engagement become apparent. This thesis demonstrates that sacred forests can be prevalent in diverse landscapes, persist over time, and provide ecosystem services due to their spatial distribution.

自古以來，八咫鏡、草薙劍、八坂瓊勾玉之三種神器被視為日本王權的象徵。在日本文學中，關於三種神器的描述也不少。其實，關於鏡、劍、玉的記載在中國文學中早已出現，鏡、劍、玉各自背後皆有其涵義。另根據儒教與道教經典，可瞭解中國王權思想與「天」的思想有所關連，而天的思想也對中國的王權造成莫大影響。因此在論及日本王權思想之時，必須追溯至中國古代天的思想。 　　日本王權應如何以神道的觀點解釋呢？眾所周知，日本天皇思想中蘊含著「萬世一系」的思想，身為天照大神子孫的天皇因而世世代代可統治這個國家。事實上，在《古事記》與《日本書紀》中，對此「天壤無窮的神諭」已有著墨，而三種神器也成為遵守此神諭之象徵。 　　本論文以古代及中世日本文學闡明三種神器的起源與意義，再從比較思想的觀點，探討三種神器與日本王權思想及中國思想三者間之關聯。最後再從日本神道之觀點，論述以三種神器為象徵之日本王權思想。期藉以上研究方法，釐清中日兩國思想之異同，進而理解日本固有的神道思想。 / The Imperial Regalia of Japan consists of the sword Kusanagi no Tsurugi, the mirror Yata no Kagami, and the jewel Yasakani no Magatama. From ancient times, they have been regarded as the symbol of power, which belongs to Emperors of Japan. There are quite a few descriptions about the Imperial Regalia of Japan in Japanese literature as well. Actually, the thought of mirror, sword and jewel has already been described in Chinese literature, and each of them has their own meanings. In addition, according to the books of Confucianism and Daoism, the ideology of the emperor of China is relative to the thought of “sky,” and the thought of sky also greatly influenced the power of Chinese emperors. Therefore, it is necessary to trace back to the thought of sky in ancient China while mentioning the ideology of the Emperor of Japan. How should the power of the Emperor of Japan be explained by means of Shinto? As everyone knows, emperors of Japan rule the country as descendants of Amaterasu due to the ideology of the emperors’ unbroken line. Actually, the proof of it is called “Tenjo Mukyu no Shinchoku”, which has already shown in “Kojiki” and “Nihon Shoki.” It means the oracle, which is as eternal as heaven and earth, and the Imperial Regalia of Japan just became the symbol of the oracle. In this thesis, literatures of ancient Japan and medieval Japan will be used to describe the origins and meanings of the Imperial Regalia of Japan. Next, I will manage to explore the connection between the Imperial Regalia of Japan, ideology of Japanese emperor and Chinese ideology from a comparative point of view, and expound the ideology of the emperor of Japan symbolized by Imperial Regalia of Japan. By means of the above research method, the ideology of Japan and China is expected to be clarified in order to know more about the innate ideology of Japan — Shinto.