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In Shinto, Kami are exclusively understood as anthropomorphic deities residing in a celestial realm separate from the human world.
Answer: False
Explanation: Shinto Kami encompass a broader range of beings and forces than exclusively anthropomorphic deities in a separate celestial realm. They can manifest in natural phenomena, ancestral spirits, and possess multifaceted qualities.
The English translation 'deity' for Kami is considered a complete and accurate representation of their multifaceted nature.
Answer: False
Explanation: The term 'Kami' encompasses a wider spectrum of spiritual entities and forces than the English word 'deity' typically implies, including spirits of nature, ancestors, and even abstract principles.
According to Motoori Norinaga, a Kami is defined by possessing an ordinary, mundane quality that is commonly found in everyday life.
Answer: False
Explanation: Motoori Norinaga defined Kami as possessing 'some eminent quality out of the ordinary, and is awe-inspiring,' emphasizing exceptional and revered characteristics rather than mundane ones.
The Japanese word 'Kami' grammatically distinguishes between singular and plural forms, often using suffixes like '-kami' for singular and 'kamigami' for plural.
Answer: False
Explanation: Japanese nouns, including 'Kami,' typically do not distinguish grammatical number. While specific suffixes like '-kami' or 'kamigami' might be used contextually, the word itself is often understood irrespective of number.
In ancient Shinto traditions, Kami were characterized by having only one soul, which was always benevolent.
Answer: False
Explanation: Ancient Shinto traditions often attributed multiple souls or aspects to Kami, notably the benevolent (nigi-mitama) and the assertive or destructive (ara-mitama), reflecting their capacity for both positive and negative influence.
The identity of Kami evolved significantly with the rise of agriculture, shifting focus from earth-based spirits to those associated with weather and crops.
Answer: True
Explanation: The agrarian revolution in Japan led to a reorientation of religious focus, with Kami associated with fertility, weather, and agricultural success gaining prominence over earlier spirits tied to hunting and gathering.
The scope of Kami has remained static since ancient times, with no modern concepts like diseases being incorporated into their domains.
Answer: False
Explanation: Shinto beliefs demonstrate adaptability, with the domains of Kami evolving to encompass modern concerns, including diseases, reflecting societal changes and needs.
Ancient animistic beliefs revered Kami only in large natural formations like mountains and oceans, excluding smaller elements.
Answer: False
Explanation: Ancient animistic beliefs encompassed reverence for Kami in a wide array of natural elements, including smaller entities like trees, grasses, boulders, and even phenomena such as thunder and echoes, not solely large formations.
The concept of 'shinkai' refers to the practice of purification rituals in Shinto.
Answer: False
Explanation: 'Shinkai' refers to the spiritual realm or world of the Kami, not to the practice of purification rituals, which are known as 'oharai' or 'misogi'.
Kami can possess both positive and negative attributes, influencing nature in both nurturing and destructive ways.
Answer: True
Explanation: Kami are understood to have dual aspects, capable of benevolence and malevolence, influencing the natural world and human affairs in both constructive and destructive ways.
The Ainu word 'kamuy' is unrelated to the Japanese term 'Kami'.
Answer: False
Explanation: Linguistic scholarship suggests a potential etymological connection between the Ainu 'kamuy' and the Japanese 'Kami,' indicating possible shared origins or cultural exchange.
In Yamakage Shinto, Kami are believed to possess only two souls: a gentle one and an assertive one.
Answer: False
Explanation: While traditional Shinto often speaks of two souls (nigi-mitama and ara-mitama), Yamakage Shinto specifically recognizes four souls, including the happy (saki-mitama) and mysterious (kushi-mitama).
The concept of Kami is strictly limited to deities mentioned in ancient Japanese texts like the Kojiki.
Answer: False
Explanation: The concept of Kami extends far beyond ancient texts, encompassing natural phenomena, ancestral spirits, and even abstract principles relevant to contemporary life.
Which of the following best describes Kami in the context of Shinto?
Answer: Deities, spirits, or forces venerated in Shinto, manifesting in various forms including nature and ancestors.
Explanation: Kami represent a broad category of spiritual entities, encompassing deities, spirits of nature, ancestors, and other awe-inspiring forces, not limited to a single form or origin.
According to Shinto beliefs, how do Kami relate to nature?
Answer: Kami are integral parts of nature, possessing both positive and negative attributes.
Explanation: Shinto posits an intrinsic connection between Kami and nature, viewing them as immanent forces within the natural world, capable of both benevolent and destructive actions.
What does the term 'shinkai' refer to in Shinto?
Answer: The spiritual realm where Kami are believed to exist.
Explanation: 'Shinkai' denotes the divine or spiritual realm inhabited by Kami, understood as a parallel existence to the human world.
Why is the common English translation 'deity' for Kami often considered an oversimplification?
Answer: Because Kami encompass natural phenomena and ancestral spirits, not just divine beings.
Explanation: The term 'Kami' is broader than 'deity,' including spirits of nature, ancestors, and other revered entities, making 'deity' an incomplete translation.
Which scholar defined Kami as 'any being whatsoever which possesses some eminent quality out of the ordinary, and is awe-inspiring'?
Answer: Motoori Norinaga
Explanation: Motoori Norinaga, a prominent scholar of Kokugaku, provided this influential definition emphasizing the extraordinary and awe-inspiring nature of Kami.
How does Japanese grammar typically handle the number (singular/plural) of the word 'Kami'?
Answer: Grammatical number is generally not distinguished for nouns like 'Kami'.
Explanation: In Japanese, nouns like 'Kami' often do not require explicit singular or plural markers, with context usually clarifying the intended number.
Which of the following was NOT listed as a defining characteristic of Kami in ancient Shinto traditions?
Answer: Having a fixed, unchanging form.
Explanation: Kami are often described as mobile and capable of manifesting in various forms, rather than possessing a fixed, unchanging physical appearance.
What does the concept of 'two souls' (nigi-mitama and ara-mitama) represent for Kami?
Answer: Their benevolent and malevolent aspects.
Explanation: The 'nigi-mitama' represents the gentle, benevolent aspect of a Kami, while the 'ara-mitama' represents its assertive, potentially destructive aspect.
How did the importance of rice cultivation influence the perception of Kami?
Answer: Kami roles shifted to focus more on agriculture, rain, and earth.
Explanation: With the societal shift towards agriculture, Kami associated with fertility, weather, and the earth, crucial for successful rice cultivation, gained greater prominence.
The expansion of Kami domains to include modern concepts like diseases demonstrates:
Answer: The adaptability of Shinto beliefs to changing societal needs.
Explanation: The incorporation of contemporary phenomena, such as diseases, into the purview of Kami illustrates the dynamic and adaptive nature of Shinto theology in response to evolving societal contexts.
Which of the following was NOT mentioned as a natural element or phenomenon revered as Kami in ancient animistic belief?
Answer: The moon
Explanation: While elements like thunder, trees, and boulders were revered, the provided text does not explicitly mention the moon as a specific example of a natural phenomenon revered as Kami in ancient animistic belief.
'Goryō-shin' are benevolent spirits of ancestors who are worshipped for their protective qualities.
Answer: False
Explanation: 'Goryō-shin' are specifically understood as vengeful spirits of deceased individuals, often those who met untimely or violent ends, whose malevolent influence must be appeased.
The three main categories of Kami are Amatsukami, Kunitsukami, and Ya-o-yorozu no kami.
Answer: True
Explanation: These three categories—Amatsukami (heavenly deities), Kunitsukami (earthly deities), and Ya-o-yorozu no kami (countless kami)—provide a framework for understanding the diverse pantheon of Shinto.
The term 'ya-o-yorozu no kami' literally translates to 'eight kami' and signifies a small, specific group of deities.
Answer: False
Explanation: 'Ya-o-yorozu no kami' idiomatically translates to 'eight million kami,' signifying an innumerable or vast quantity of deities, rather than a small, specific group.
Amatsukami are deities associated with the earthly realm, while Kunitsukami reside in the heavens.
Answer: False
Explanation: Amatsukami are deities associated with the heavenly realm (Takamagahara), while Kunitsukami are deities of the earthly realm (Ashihara no Nakatsukuni).
Kuni-yuzuri refers to the mythological event where the earthly realm was transferred to the heavenly deities.
Answer: True
Explanation: Kuni-yuzuri, meaning 'transfer of the land,' describes the mythological event where the rule of the earthly realm was ceded to the heavenly deities.
The particle 'tsu' in terms like Amatsukami historically functioned as a possessive marker, similar to the English 'of'.
Answer: True
Explanation: In Old Japanese, the particle 'tsu' often functioned as a genitive or possessive marker, indicating relation or belonging, as seen in 'Amatsukami' (god of heaven).
Ogasawara Shozo's theory used the Amatsukami/Kunitsukami distinction to advocate for the equality of indigenous peoples in colonized lands.
Answer: False
Explanation: Ogasawara Shozo's theory initially used the Amatsukami/Kunitsukami distinction to justify Japanese imperialism, though he was later censored for advocating for the rights of colonized peoples.
Amatsukami are deities of the earthly realm, while Kunitsukami are deities from the Plain of High Heaven.
Answer: False
Explanation: Amatsukami are deities of the heavenly realm (Takamagahara), while Kunitsukami are deities associated with the earthly realm (Ashihara no Nakatsukuni).
What are 'goryō-shin'?
Answer: Vengeful spirits of the dead whose lives were cut short.
Explanation: 'Goryō-shin' are spirits of individuals who died unjustly or violently and are believed to cause misfortune unless appeased through worship.
The term 'ya-o-yorozu no kami' idiomatically signifies:
Answer: The eight million kami, meaning uncountably many.
Explanation: Idiomatically, 'ya-o-yorozu no kami' represents an immense, uncountable number of deities, symbolizing the vastness of the Shinto pantheon.
In Japanese mythology, who are the 'Amatsukami'?
Answer: Deities residing in Takamagahara (the Plain of High Heaven).
Explanation: Amatsukami are the celestial deities originating from or residing in Takamagahara, the mythical Plain of High Heaven.
What does 'Kuni-yuzuri' signify in Japanese mythology?
Answer: The transfer of the land (earthly realm) to heavenly deities.
Explanation: 'Kuni-yuzuri' refers to the mythological event where the dominion over the earthly realm was formally transferred to the celestial deities.
Which mythological figures are identified as Kunitsukami?
Answer: Susanoo-no-Mikoto and his descendants
Explanation: Susanoo-no-Mikoto, after his expulsion from the heavens, and his descendants, such as Ōkuninushi, are considered prominent Kunitsukami.
According to the provided text, which Kami is the sun goddess?
Answer: Amaterasu Omikami
Explanation: Amaterasu Omikami is prominently identified as the sun goddess in Japanese mythology and Shinto theology.
What is the significance of the particle 'tsu' in terms like 'Amatsukami'?
Answer: It signifies possession or relation, like 'of'.
Explanation: The particle 'tsu' in Old Japanese functioned similarly to a genitive case marker, indicating possession or relationship, thus 'Amatsukami' means 'Kami of Heaven'.
The Kojiki and Nihon Shoki are ancient texts that provide foundational records of Japanese creation myths and descriptions of Kami.
Answer: True
Explanation: The Kojiki (712 CE) and Nihon Shoki (720 CE) are seminal historical works that contain the earliest comprehensive accounts of Japanese mythology, including creation narratives and the genealogies and deeds of various Kami.
The Engishiki, promulgated in 927 CE, was the first surviving formal codification of Shinto rites and prayers.
Answer: True
Explanation: The Engishiki, compiled in 927 CE, represents the earliest extant formal compilation of Shinto liturgical practices and prayers, serving as a crucial document for understanding historical Shinto.
The Engishiki listed approximately 3,000 Shinto shrines and over 3,000 officially recognized Kami.
Answer: True
Explanation: The Engishiki documented 2,861 Shinto shrines and 3,131 officially recognized Kami at the time of its compilation.
The Kojiki and Nihon Shoki are significant because they:
Answer: Contain the earliest recorded Japanese creation myths and descriptions of Kami.
Explanation: These foundational texts are primary sources for understanding early Japanese cosmology, mythology, and the pantheon of Kami.
What significant role did the Engishiki play in Shinto history?
Answer: It codified Shinto rites and prayers, serving as a liturgical basis.
Explanation: The Engishiki provided a formal compilation of Shinto rituals and prayers, establishing a liturgical standard that influenced subsequent practices.
'Omamori' are charms believed to invoke the wrath of evil Kami upon those who wear them.
Answer: False
Explanation: Omamori are protective charms intended to ward off evil Kami and bring good fortune, not to invoke wrath.
The Niiname-sai is a modern Shinto ritual focused on purification of the Emperor.
Answer: False
Explanation: The Niiname-sai is an ancient ritual, the Great First Harvest Festival, focused on the Emperor offering newly harvested crops to the Kami. While the Daijō-sai is related and performed by a new Emperor, the primary focus is not solely purification.
The Daijō-sai ceremony involves the new Emperor feasting with deities to symbolize the continuation of the imperial line.
Answer: True
Explanation: The Daijō-sai is a significant enthronement ritual where the new Emperor partakes in a sacred feast with the Kami, symbolizing the continuity of the imperial lineage and its divine mandate.
Visitors at Shinto shrines traditionally perform a purification ritual involving washing hands and rinsing mouths before approaching the Kami.
Answer: True
Explanation: The temizuya ritual, involving washing hands and rinsing the mouth, is a standard purification practice performed by visitors before approaching the sacred area of a Shinto shrine.
The traditional method to gain a Kami's attention involves loud shouting and stomping.
Answer: False
Explanation: Traditional methods for gaining a Kami's attention involve respectful gestures such as bowing and clapping, not disruptive actions like shouting or stomping.
A 'kamidana' is a large, public shrine dedicated to a specific national Kami.
Answer: False
Explanation: A kamidana is a small, domestic shrine found in homes, used for worshipping household or ancestral Kami, distinct from large public shrines.
'Mikoshi' are portable shrines carried during festivals to bring the divine presence into the community.
Answer: True
Explanation: Mikoshi serve as mobile palanquins for Kami, paraded through communities during festivals (matsuri) to share the Kami's blessings and presence.
The Shichi-Go-San ceremony is a rite of passage for children aged three, five, or seven to pray for health.
Answer: True
Explanation: Shichi-Go-San (Seven-Five-Three) is a traditional ceremony where children of these ages visit shrines to offer thanks and pray for their continued health and well-being.
The Daijō-sai ceremony is performed annually by the Emperor to celebrate the harvest.
Answer: False
Explanation: The Daijō-sai is a specific ceremony performed only upon the accession of a new Emperor, not annually. The Niiname-sai is the annual harvest festival.
The birth of a child ceremony involves bringing a newborn to a shrine for initiation and blessing.
Answer: True
Explanation: The 'Ujigami' ceremony, or birth of a child ceremony, is a Shinto rite where infants are presented at a shrine to be initiated into the community of believers and receive the Kami's blessing.
What is the purpose of 'omamori' in Shinto practice?
Answer: To help believers remain pure and protected from evil Kami.
Explanation: Omamori are amulets worn for protection against malevolent influences and to invoke the blessings of benevolent Kami.
The Niiname-sai ritual is primarily associated with:
Answer: The Great First Harvest Festival.
Explanation: The Niiname-sai is the ancient Shinto ritual celebrating the first harvest of the year, involving offerings made by the Emperor to the Kami.
What is the purpose of the 'mikoshi' in Shinto festivals?
Answer: To act as a portable shrine carried through communities, bringing the divine presence.
Explanation: Mikoshi are mobile shrines used in festivals to transport Kami through the community, allowing people to receive their blessings and participate in their presence.
Which ceremony involves bringing a newborn to a shrine for initiation and blessing?
Answer: Birth of a child ceremony
Explanation: The ceremony for a newborn's arrival at the shrine, often called 'Ujigami' or 'Hatsumiyamairi', serves to initiate the child into the community and seek the Kami's protection.
Family ancestors are worshipped as Kami primarily for their divine powers and celestial status.
Answer: False
Explanation: Family ancestors are often venerated as Kami based on distinctive virtues or qualities they possessed in life, rather than solely for inherent divine powers or celestial status.
'Magokoro' in Shinto belief refers to a state of impurity that requires purification rituals.
Answer: False
Explanation: 'Magokoro' signifies a pure, sincere heart, which is a state of spiritual clarity and sincerity, not impurity. It is considered a gift from the Kami, attained through proper practice.
The four affirmations of Shinto include a love of nature, physical cleanliness, and holding fast to tradition.
Answer: True
Explanation: The four affirmations of Shinto typically include holding fast to tradition and family, a love of nature, maintaining physical cleanliness, and practicing matsuri (worship).
Shinto followers demonstrate their love of nature by viewing natural objects as separate from the divine.
Answer: False
Explanation: Shinto followers view natural objects as sacred and inhabited by Kami, thus seeing nature as intrinsically connected to the divine, not separate from it.
Physical cleanliness in Shinto is practiced through rituals like washing hands and rinsing mouths, but bathing is not considered significant.
Answer: False
Explanation: Physical cleanliness is a key affirmation in Shinto, and it includes not only rituals like hand washing and mouth rinsing but also the practice of bathing as a means of purification.
The ultimate goal for Shinto believers is to achieve a state of detachment from the Kami.
Answer: False
Explanation: The ultimate goal for Shinto believers is to cultivate 'magokoro' (a pure, sincere heart) and live in harmony with the Kami, not to detach from them.
Shinto followers believe that life is sacred because Kami are the originators of human life and inhabit all things.
Answer: True
Explanation: The Shinto worldview posits that Kami are the source of life, and their presence imbues all existence with sacredness, reinforcing the value placed on life itself.
The term 'kannagara no michi' means 'the way of the gods' and emphasizes adherence to strict divine laws.
Answer: False
Explanation: 'Kannagara no michi' translates to 'the way of the Kami' and emphasizes living in harmony with nature and the divine order, rather than strict adherence to codified laws.
The phrase 'kannagara no michi' is best translated and understood as:
Answer: The way of the Kami, emphasizing harmony with nature and the divine.
Explanation: 'Kannagara no michi' signifies a way of life aligned with the natural order and the will of the Kami, promoting harmony and reverence.
Family ancestors are worshipped as Kami based on:
Answer: A distinctive quality or virtue they possessed in life.
Explanation: Ancestors are often venerated as Kami due to specific admirable traits or virtues they exhibited during their lives, making them exemplars for their descendants.
What is 'magokoro' in Shinto belief?
Answer: A pure, sincere heart that can only be granted by Kami.
Explanation: 'Magokoro' represents the ideal state of a pure and sincere heart, considered essential for spiritual connection and attainable through divine grace.
Which of the following is one of the four affirmations of Shinto?
Answer: A love of nature.
Explanation: A profound appreciation and love for nature is considered one of the fundamental affirmations within Shinto practice.
How do Shinto followers view their connection with nature?
Answer: Natural objects are worshipped as sacred, being inhabited by Kami.
Explanation: Shinto emphasizes the sacredness of the natural world, viewing it as the dwelling place of Kami, thus fostering a deep reverence for natural elements.
Yasukuni Shrine in Tokyo enshrines a relatively small number of Kami, numbering in the hundreds.
Answer: False
Explanation: Yasukuni Shrine in Tokyo enshrines a vast number of Kami, exceeding 2.4 million individuals, far surpassing figures found in ancient texts like the Engishiki.
Shinto priests typically complete their training and learn complex ceremonies within two years.
Answer: False
Explanation: Mastering the intricate rituals and procedures of Shinto ceremonies can require up to ten years of dedicated training for priests.
The Shinto priesthood has traditionally been hereditary, and only men can serve as priests.
Answer: False
Explanation: While traditionally hereditary, the Shinto priesthood has historically included both men and women as priests (kannushi), often assisted by shrine maidens (miko).
Kannushi are shrine maidens who assist priests in rituals.
Answer: False
Explanation: Kannushi are the priests or priestesses who conduct rituals and maintain the shrine. Shrine maidens who assist are known as miko.
Miko are male priests responsible for performing complex Shinto rituals.
Answer: False
Explanation: Miko are young, unmarried women who serve as shrine maidens, assisting priests (kannushi) in rituals and shrine duties. They are not male priests.
How long might it take for Shinto priests to learn the complex ceremonies?
Answer: Up to ten years
Explanation: The mastery of Shinto's intricate ceremonies is a lengthy process, potentially requiring up to a decade of dedicated study and practice for priests.
What is the traditional nature of the Shinto priesthood?
Answer: It is hereditary, with both men and women serving as priests.
Explanation: Historically, the Shinto priesthood has often been hereditary, with individuals from specific families assuming priestly roles, and both men and women have served as kannushi.