Shamanism, mythmaking, and North Korean comic books.

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Places and roles of women in modern Japanese religion: a case study from Tenrikyo

Originally submitted as part of course requirement; for possible future publication upon improvement.

Tenrikyo, one of the oldest and most well-known of so-called “new religious movements” (NRMs) in Japan, emerged from a rural village of Nara, Japan, founded by a woman of an agricultural household, Nakayama Miki. With a peasant woman as the foundress and the chief medium of the God the Parent, and its doctrinal emphasis on social justice, it is tempting to make an assumption that Tenrikyo is not unlike some liberal Protestant churches in North America where feminist theology wields a significant influence and women are working in all levels of church leadership. As with Christianity, it is likely that a more patriarchal elements crept into Tenrikyo as it established itself as an officially recognized Sect Shinto denomination and surviving the trying periods of the early 20th century.

Tenrikyo, Shinto Studies, Japanese Language And Culture, Feminist Philosophy Of Religion, and Gender Equality

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Toward a Goddess model of soteriology

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Religions answer people’s questions about death and afterlife, and provide support to overcome tangible problems of life, such as poverty, illness and strife, and to make sense of life amidst them.  Traditional religions thus developed their concept of salvation from the problems of life, the world’s ills, and ultimately the perceived consequences after death.  Christianity developed an entire religion around soteriology, and means to salvation became the central interpretation on Jesus Christ’s mission, life, death and resurrection narratives.  Modern seekers of feminine spirituality often come out from heavily soteriological religions in which sense of guilt is part of their indoctrination process.  In proposing alternatives to those “salvation-based” patriarchal faiths, thealogians have not yet developed a coherent soteriology to adequately respond in a pastoral setting.  The lack of working soteriology in a Goddess faith may be a driving factor in its inability to penetrate classist barriers and keeping the Goddess faith mostly an intellectual exercise and a social experiment by and for the university-educated, white middle-class women; and work toward a Goddess model of soteriology is essential in making feminine spirituality a living tradition shared and accessible by, and meets the needs of, people of all socioeconomic, ethnic and cultural backgrounds.

Feminist Theology, Thealogy, Missiology (Religion), Sociology of Religion, and Women's Spiritual Leadership
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