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Behing the Shikinen Sengu: re-examining the urban & ecological dimensions of the Ise Shrine
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Behing the Shikinen Sengu: re-examining the urban & ecological dimensions of the Ise Shrine
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Content
BEHIND THE SHIKINEN SENGU
RE-EXAMINING THE URBAN &
ECOLOGICAL DIMENSIONS OF THE ISE SHRINE
by
Yoko Saeki
______________________________________________________________________
A Thesis Presented to the
FACULTY OF THE USC SCHOOL OF ARCHITECTURE
UNIVERSITY OF SOUTHERN CALIFORNIA
In Partial Fulfillment of the
Requirements for the Degree
MASTER OF LANDSCAPE ARCHITECTURE
August 2013
Copyright 2013 Yoko Saeki
ii
Acknowledgements
I would like to take this opportunity to thank my Advisor and Chair of my committee,
Professor Bharne. He was supportive of all my efforts to successfully complete this
thesis. It would not have been possible without his help. Thank you also to my committee
members, Yo Hakamori and Bob Harris, for the time and effort they contributed on my
Studies. Thanks also due to everyone in Japan, who helped me collect the data and all
relevant information, particularly to Mrs. Tani and Mr. Yamamoto from Ise city Tourist
department as well as their hospitality while visiting Ise Shrine. Also, I am thankful to
Mr. Nishizawa from Ise City Planning Department to contributed the studies on current
planning of Ise. I am also grateful to my family and friends who encouraging me to
investigate the research in the depth.
iii
Table of Contents
Acknowledgements ii
List of Figures vi
Abstract viii
Chapter One: History of Ise Shrine and its Original Shinto Ritual
1.1 Shinto Belief and Agriculture (794-1118) 1
1.2 Pre-Shrine Period/Establishment of Ise Shrines/Heian Era 4
1.3 Generic Rituals and Ceremonies of Ise Shrine 10
1.4 Re-construction Ritual of Ise Shrine Complexes 13
Chapter One Conclusion 22
Chapter Two: Pilgrimage and Profane/ Multiple Different Phases of Ise
Shrine Over Time
2.1 Ise Shrine Boom 1/Commercialized sense of Pilgrimage in
Edo Period
i. Establishment of Low ranked Priest System: Oshi 23
ii. Policies and Infrastructure Development Behind the 31
Pilgrimage
iii. The Early Development of the Shrine Town, Monzencho 32
iv. Entertainment Pilgrimage Path/‘In-between’ 35
Red-light District, Furuichi
v. Trade Center: Kawasaki Districts 39
2.2 Ise Shrine as a tool for a risen of Nationalism
during Imperial Period (Meiji – Early Showa Period)
i. Re-emphasize on ‘A SACRED PLACE’ of Ise 40
ii. Westernization as a part of Ise experience in Meiji 44
iii. Infrastructure Development around the early Ise 45
iv. Expositions as a tool of re-gain the recognition of Ise 47
2.3 Ise Shrine as a magnet of City Economic Boost after
WWII
i. Large Scale Structure Developments as 48
Secondary Destinations
ii. Automobile focused infrastructure development 52
Chapter Two Conclusion 52
iv
Chapter Three: Influence of Shikinen Sengu for the Ise
3.1 Tradition of Constant Rebuilding
i. Fire and the wooden structure 54
ii. Major Flooding on the Isuzu river 55
3.2 Changing in the process of Shikinen Sengu
i. Changing Scale of Shikinen Sengu 57
ii. Timber Transportation Change 63
iii. Ise Shrine Preserved Forest 66
Chapter Three Conclusion 67
Chapter Four: Ise Shrine Today: An overview of physical change over time
4.1 Connectivity of the Sacred Places
i. Transition from the arrival point to the Shrines 71
ii. Forgotten Pilgrimage Path 77
4.2 Devastation of The Town
i. Random Urban Development 80
ii. Automobile Dominant 84
iii. Erosion of Urban Character 86
4.3 Sustainability, Eco-sensitivity, and Ise Shrines’s
Shikinen Sengu Today
i. High energy cost on the material transportation 87
4.4 Ise Shrine as an Historical experience
i. ‘Corner Museum’ with Local Collaboration 91
ii. Preserving/renovation of the historical Shrine 93
Town, Oharaimachi.
Chapter Four Conclusion 96
Chapter Five: Conclusion/Prospective of ‘New’ Ise Shrine 97
Chapter Six: Recommendation of the Ise Shrine 103
Bibliography 111
Appendix - Timeline of Ise’s Evolving History and Shifts 115
v
List of Figures
Figure 1: The Ritual Importance of Agriculture 2
Figure 2: The Fundamental Four Ecologies of the Ise 3
Figure 3: The Painting of Amaterasu Omikami, 5
the Goddess of the Sun.
Figure 4: Location of the Ise Shrine 5
Figure 5: Establishment of Naiku in BC 92-278 6
Figure 6: Naiku – Perspective close up 7
Figure 7: The Naiku looking from the outside of the fence 7
Figure 8: Location of the Geku and the Naiku 10
Figure 9: The Agricultural Related Ritual at the Jingu Shinden Rice Field 12
Figure 10: Rice field, Jingu Shinden Locating Outside of the Shrine Territory 13
Figure 11: The Location of the Other 125 Shrines 16
Figure 12: An example of one the 125 other shrines. 17
Figure 13: Inner Ise Shrine in Perspective Bird’s-eye View 19
Figure 14: A Shikinen Sengu Ritual of Cutting down Tree, Shintomisai 20
Figure 15: A Shikinen Sengu Ritual of Transporting Pebbles, 20
Oshiraishimochi-gyouji
Figure 16: A Shikinen Sengu Ritual of Transporting Timbers 21
Figure 17: Diagram of the Spatial Relationship to the Shrine 22
Monument (Miotoiwa) and the Fuji Mountain
Figure 18: Painting of Ise Pilgrimage during Edo era 24
Figure 19: The Growth of Geku, 479-1200 25
vi
Figure 20: The Growth of Geku – Perspective small 26
Figure 21: Mandalas of the Dual Shrines at Ise 29
Figure 22: Oshi’s Complex and the Street Networks 30
Figure 23: Historical Pilgrimage Path Development during Edo era 32
Figure 24: Expanding Housing in Oharaimachi during Late Edo era 35
Figure 25: Ise Shrine Surrounding Environment and 37
the Expansion of the Pilgrimage Path during 1337-1573
Figure 26: The Span of Eras in Furuichi 38
Figure 27: Close up Plan of Furuichi 38
Figure 28: Housing Developments along the pilgrimage path in Showa era 39
Figure 29: Infrastructure Development during Meiji in Red Lines 42
Figure 30: Major Infrastructure Developments during Meiji era 43
Figure 31: Partial demolition of Oharaimachi 43
Figure 32: Ise Shrine Museum built in western style during Meiji 45
Figure 33: A train going through the town to connect the Geku and the Naiku 46
Figure 34: Expositions of World Festivals near Naiku in 1994 47
Figure 35: Road development during Showa era in red lines 50
Figure 36: Mie San Arena Stadium built in City of Ise for larger event 51
Figure 37: Shima Spain Village in Mie prefecture built in late 1980s 51
Figure 38: Evolution of the town around the Ise Shrines 53
Figure 39: Wooden Structure Existing Today on the Pilgrimage 56
Path to the Ise Shrine
Figure 40: Damage from the Isewan Typhoon in 1959 56
vii
Figure 41: Preparing for the 62nd Shikinen Sengu in 2013 57
Figure 42: Uji Bridge being built for 62nd Shikinen Sengu. 58
Figure 43: Carpenters at the Naiku for 62nd Shikinen Sengu in 2013 62
Figure 44: Evolution of the Izumo Shrine 63
Figure 45: Timber manufacturing area inside the Geku 65
Figure 46: Timber being cut down to use for Shikinen Sengu 65
Figure 47: The evolution of the forest from the birth of Naiku until today 68
Figure 48: Diagram mapping of the preserved forest 69
Figure 49: Historical mapping of the Forest and the River during Meiji era 70
Figure 50: Close up plan of the two shrines, the Geku (top) and Naiku (below) 70
Figure 51: Existing overall plan of the Ise Shrine area 72
Figure 52: The existing condition today at Ise Shrine area 73
Figure 53: A plan of Geku 74
Figure 54: A plan of the Naiku 74
Figure 55: Existing urbanized area today shown in red 75
Figure 56: Ujiyamada Station plaza, facing toward the Geku 76
Figure 57: The main street to the Geku from Ujiyamada station 76
Figure 58: Land along the street dedicated for parking area 79
Figure 59: Land use along the pilgrimage path today 79
Figure 60: Random grids of urban development during Showa era 83
After World War II
Figure 61: Transition between the Geku and the Naiku today by road 85
Figure 62: Existing Pilgrimage Path 85
viii
Figure 63: Typical tourist route from the Geku to the Naiku by car. 86
Figure 64: Osakihachimangu, another shrine that practices cyclical renovation 90
Figure 65: Shikinen Sengu, Naiku under contruction in 2013 91
Figure 66: One of the corner museums, Isewashikan 93
Figure 67: Exhibits of traditional paper making 93
Figure 68: Oharaimachi after renovation and visitors souvenir shopping 95
Figure 69: Renovated wooden façade of Oharaimachi 95
Figure 70: The pilgrimage path in Furuichi 105
Figure 71: The connection between the Ujiyamada station to the Geku 106
Figure 72: Craftsmen making products for rituals used near the shrine site 109
ix
Abstract
The Ise Shrine in Mie prefecture in Japan has gained global fame as the consummate
archetype of the Japanese architectural tradition. From Bruno Taut’s comparison of this
ancient Shinto Shrine to the Parthenon in Greece to Arata Isozaki’s post – modern
narrative on its hidden and elusive ornamentation
1
, Ise has been the source of constant
intellectual architectural curiosity, both as an aesthetic as well as historic artifact. The
Shrine’s most intriguing dimension – particularly for the West has remained its 300 year
old cyclic re-building tradition, where in the wooden buildings are carefully taken apart
every 20 years,
2
and rebuilt afresh in the same form at an adjacent site. The ritual, called
the Shinkinen Sengu is a national crowd puller with every Japanese native vying to be a
part of it. This sengu is a spiritual ritual of elaborate proportions with every act
embodying the tenets of the ancient Shinto belief in the divinity of nature. However, our
lifestyle, environment, the way of thinking change over generations that the existence of
Shikinen Sengu is less recognized and interested among younger generation today. In the
physical city condition, the urban network around Ise Shrine has been also faded over
time due to its recent infrastructure development that the urban network has been
changed over time from its actually relation to the shrine today. It is also a pragmatic
tradition that responds to the impermanence of wood as a building material that there is
1
Noboru Kawazoe, Ki to mizu no kenchiku isejingu (Tokyo: Chikuma Shobou, 2010),106.
2
Minori Nata, Mizu to mori no seichi: Isejingu (Tokyo: Random-House Koudansha, 2009), 118.
x
an issue on the lack of preserved forest as well as to preserve its view of the holly forest
not only as part of the shrine but also as part of the rest of the surrounding environment.
While there is significant scholarship on the architectural and re-building aspects of the
Ise shrine, the broader “behind-the scenes” story that underlies the sengu remains less
studied and even less known. For instance, wood for the shrine’s rebuilding has to be
grown, cut, seasoned and transported to the site – a process that spans distant forests and
two decades to come to fruition. As such, the material requirements and the acts of
preparing for the sengu have since ancient times had significant ecological implications
and continue to do so. The phenomenon of Ise in other words cannot simply immediate
natural influences it exerts on Japan’s ecology at a national level.
Taking this as its springing point, this thesis seeks to re-examine the Ise Shrine beyond its
stereotypical image of a constantly re-built wooden shrine, as an ecological phenomenon
with serious environmental and cultural implications for the future of post-industrial
Japan. What exactly is the ecological footprint of the Ise shrine? How has it changed
through its history? How have the shrine’s building rituals adapted to social, political and
more significantly environmental changes over the ages? What has stayed the same in
this process? What has changed? And what has been obliterated? In so revisiting the
‘landscape of Ise’ in space and time, this thesis seeks to examine the current practices and
policies that underlie its rebuilding process, and propose edits, insertions or even
transformations towards re-framing Japan’s most sacred place within the realities of the
country today. This Thesis argues that Ise’s timelessness needs to emerge from a
xi
profound and intrinsic relationship with the changing cultural landscape of Japan and its
people.
1
Chapter One: A Historic Overview of Ise the Shrine and its
Original Shinto Rituals
This chapter provides the historic backdrop for the explorations, by looking at the
religious and philosophical origins of the Ise shrine. It discusses how the Ise Shrine was
incepted, how its base rituals came to be, and how they evolved into ‘recreational rituals’
beyond strictly religious dimensions. This chapter also traces the Shinto foundations of
the shrine that led to the establishment of its infamous reconstruction ceremony called
“Shikinen Sengu”, and extracts the philosophical subtexts that underlie this event.
1.1 SHINTO BELIEF AND AGRICULTURE
Japan’s ancient religion, Shinto (literally “the way of the Gods”), believes in the divine
within nature, and acknowledges the existence of this spiritual power for harmony,
fertility and prosperity in life
3
. Ise Shrine, I would argue, is a pure representation of this
belief. Its ritual reconstruction ceremony called Shikinen Sengu is deeply associated with
this nature process, and on the Japanese way of life, that from ancient times, has been
heavenly based on the agricultural cycles with its own seasonal rituals and
festivals (Figure 2). The seasonal rituals such as a ‘Kannamesai’ is celebrated in the first
day of the rice production of the year for wish to have better year. For this ritual, Shrine
also owns the agricultural field for its production as well.
4
3
Ise shoukoukaigisho, Oisesan (Ise: Iseshoukaigisho 2006), 21.
4
Taiichi Tasumiya et al., Isejingu/Nihonjin no kokoro no furusato (Tokyo: JTB, 2012), 99.
2
Today, agricultural land is limited to only about 14%. Dwellings and roads occupy
another 3%, industrial area is only about 0.4 % and leaving most of the countryside
covered by dense forests which is about 66%.
5
With technological advancement, and
globalization, agriculture in Japan is now far less related in our daily life. The original
lifestyle of the Japanese can however be recognized through the recreation process of the
Ise Shrine that has been kept this reverence for the agricultural cycle since 690BC.
6
Figure 1 The Ritual Importance of Agriculture. The first rice production of
the year cut for the ritual of Kannamesai.
7
5
Hirokazu Seki, “Geography of Japan”, Seki Hirokazu Laboratory: Education and social Recognition, Accessed April
17, 2013, http://www2.ocn.ne.jp/~hiroseki/index.html.
6
Ise shoukoukaigisho, 204
7
Tasumiya et al., Isejingu, 99.
3
Figure 2 The Fundamental Four Ecologies of the Ise. The nature cycle involved in the ritual Shikinen Sengu.
8
8
Four Foundemental Ecologies of Ise Shrine, Personal Photograph by Yoko Saeki. 23 March. 2005.
4
1.2 PRE-SHRINE PERIOD/ESTABLISHMENT OF ISE SHRINES/HEIAN ERA
(794-11)
According to Japanese mythology, Japan’s first Emperor Jimmu, is a descendant of the Sun
Goddess Amaterasu.
9
Then after, the first Ise Shrine, the Naiku dedicated to the Sun
Goddess ‘Ameterasu’ is established in BC 92.(Figure 3) Due to this limited access, the
shrine gather the repute of a mysterious sacred place that people began to re-imagine as the
world across the Isuzu River, Here, it was believed, lay another world where God existed.
Some paintings have depicted this imaginative place by seeing its relation to the outside
environment beyond the fence of the territory.
During the Heian era, one of the women (ancient imperial princess) from the emperor’s
family was selected for visiting the shrine as the royal representative and there were about
200 people that accompanied her.
10
There used to be a path that connected the Ise Shrine
to her temporal palace which are located on the way to Ise Shrines. Over time, several such
temporal palaces were built for the princes to stay during the trip to the Shrine.
11
This
temporal quality of the existence of the princess, and the indirect relationship of the shrine
with the emperor and the country itself was strong in Heian Period. Clear sites were
dedicated for the re-construction of the palace for each different representative to get to the
shrine each year.
9
Ise shoukoukaigisho, 23
10
Ise shoukoukaigisho, 90-95
11
Ise shoukoukaigisho, 96
5
Figure 3 The Painting of Amterasu Omikami, the goddess of the sun.
12
Figure 4 Location of the Ise Shrines
13
12
Junko Inui, Ise nisensen no monogatari (Ise: Ise- Shima Henshuushitsu, 1996), 19.
13
Location of the Ise Shrine, Personal Photograph by Yoko Saeki. 23 March. 2005.
6
Figure 5 Establishment of Naiku (Inner Shrine) in BC 92-278 – Perspective Large
14
1414
Naiku in Heian era, Personal Photograph by Yoko Saeki. 23 March. 2005.
7
Figure 6 Naiku – Perspective close up
15
Figure 7 The Naiku looking from the outside of the fence
16
15
Naiku in Heian era, Personal Photograph by Yoko Saeki. 23 March. 2005.
16
Inui, Ise nisensen no monogatari, 29
8
The Ise Shrine was celebrated quietly and had a strict boundary between the city and the
territory as if it was a completely different world. In later years, the goddess of Agriculture
was located near the present Naiku Shrine with its own village community.
17
Among these
villages, some produced the ceremonial necessities for the shrine. Initially, in the middle
of the forest, there used to be only the Naiku (Inner Shrine) and only shrine related workers
inhabited the vicinity. Gradually, another city was formed around the Geku (Outer Shrine)
after opening the shrine to citizens. This attracted a massive number of pilgrims during Edo
Period in early 18
th
century.
18
The arrival for the Geku dramatically changed the shrine’s
policies. The Geku was dedicated for the goddess of agriculture and opened to the public.
It functioned as the economic driver to sustain the shrine’s reconstruction ritual of the
Shikinen Sengu with the development of the shrine town, the Monzencho. Gradually a city
grew after the settlement of the Geku, and eventually Ise became not only the most sacred
place in Japan,
19
but also gained the reputation of being one of the most coveted
recreational places that every Japanese dreamt to be visiting at least once during his or her
life time.
The relation between the two shrines, the Geku and Naiku eventually became one of
rivalry.
20
They argued over the higher power of the Goddesses for a long time and had
created their own characteristic habitats with different purpose. The town between the
17
Ise shoukoukaigisho, 40
18
Junko Inui, Ise nisennen no monogatari (Ise: Ise- Shima Henshuushitsu, 1996), 62.
19
Inui, Ise nisensen no monogatari, 85
20
Inui, Ise nisensen no monogatari, 86
9
Geku and Naiku eventually formed an entertainment district called Furuichi built along
the main Ise shrine pilgrim path where all the night life happened.
21
The shrine
experience was thus not only within the shrine territory but also in the traveling
destination ‘in-between’, The Furuichi provided a rich experience for the local people
with a unique shrine pilgrim travel system called ‘Iseko’.
22
It functioned not only as a
means of religious interaction, but also drew an original form of ‘tourism’ attracting
trading and commerce.
21
Ise shoukoukaigisho, 113
22
Inui, Ise nisensen no monogatari, 57
10
Figure 8 Location of the Geku and the Naiku
23
1.3 GENERIC RITUALS AND CEREMONIES OF ISE SHRINE
The Ise Shrine contains two main shrines, 125 other shrines including 14 other significant
shrines located not only within the territory but also outside the boundaries of Ise
23
Local of the Geku and the Naiku, Personal diagram created by Yoko Saeki. 23 March. 2013.
11
City.
24
Thus the rituals and ceremonies are scattered around the city of Ise and the
regional scale as well. It also has a deep relationship to Mt. Fuji, the tallest mountain in
Japan, Torii (the gate) and the sunrise. Mitoiwa is a set of rocks that are dedicated to
Sarutahiko Omikami and two other deities. The moonrise can be seen between the center
of the rocks during winter. The sunrise can be seen during the spring and summer time.
25
In a particular date during the summer time, the sunrise can be seen in between the rocks
rising on top of Mt. Fuji. This composition, located 200 km away is perfectly framed in
between the rocks as well as from the Torii on the shore. The relation to the Shinto
Shrines and nature is not only limited to the human scale but also beyond to the regional
and monumental scale.
The Ise shrine involves 1500 ceremonies each year including monthly rituals and two
ritual ceremonies for dedicating meals for the goddess every day.
26
A majority of the
rituals are dedicated to the nation’s peace and prosperity and more importantly for better
harvest during the year.
27
These rituals are unique to Ise Shrine when compared with
other Shinto Shrines.
Today, the about 35 ritual ceremonies occur every twenty years for Shikinen Sengu for a
yearlong rituals.
28
They are called the Shikinen Sengu and include a major process of
24
Ise shoukoukaigisho, Oisesan (Ise: Iseshoukaigisho 2006), 51.
25
Official Website of Ise Tourist Information, Accessed March 17, 2013,
http://www.ise-kanko.jp/index.php
26
Ise Shoukoukaigisho,Oisesan, 53
27
Ise Shoukoukaigisho,Oisesan, 21
28
Ise Shoukoukaigisho,Oisesan, 73
12
reconstruction and dismantling both the Naiku and the Geku. The majority of these rituals
and ceremonies are based on the agriculture cycle and harvest patterns. Some of the
rituals within the territory of the Shrine can be done privately, some are semi-public, and
in that a visitor can peek into the ceremony through the fence. Others are openly public
wherein residents can be the main participants. Some rituals are celebrated by the local
residents themselves, as well as produced the ritual related tools locally.
Figure 9 The agricultural related ritual at the Jingu Shinden rice field (left) and the planting of
the Jingu Shinden rice field of Ise Shrine (right).
29
29
Tasumiya et al., Isejingu, 100
13
Figure 10 Rice field, Jingu Shinden locates outside of the Shrine Territory.
30
1.4 RE-CONSTRUCTION RITUAL OF ISE SHRINE COMPLEXES
The origin of Ise Shrine began with 1 shrine site and expanded to two shrines located in
two different cities that connected via a pilgrimage passage. At this time only the
Emperor related woman called Saiou could visit the Ise Shrines
31
and the practice of
Shikinen Sengu began in a closed ritual using timbers behind the two sites during the
Heian Era (794-1118).
32
Later, the Ise Shrines were open to the public and the local
community and 14 new shrines were added to the area because of its visitor’s growth.
The Shikinen Sengu ceremony became a public, more widely celebrated event and the
30
Inui, Ise nisensen no monogatari, 8
31
Yoshiaki Teraishi, “The Ise Shrine: Its Popularity and ‘Sengu’ Ceremony,” Journal of the Faculty of Policy
Management Yokkaichi University 5, no. 1,2 (2006): 133.
32
Ise Shoukoukaigisho,Oisesan, 62
14
scale grew to deconstruct /reconstruct the two Ise shrines and the 14 additional shrines
and additionally the 152 shrine
Monuments.
33
The Shikinen Sengu today mainly rebuilds entirely only the Naiku and
Geku shrines and the 14 shrines, the other 152 Shrine/monuments (Figure 11)
34
including
Torii are re-constructed with the recycled timber of the Naiku and the Geku every 20
years.
35
After these additional shrines/monuments built, the custom of going through each
shrines established to have a certain route as becoming part of the pilgrimage acts which
become not only about visiting the main shrines, the Geku and the Naiku but also going
through the shrines one by one is a true experience of Ise Shrine pilgrimage.
The meaning of the Shikinen Sengu is stated in the historical record of Sengū reibun. It is
noted as"The renewal and transfer of two of the Grand Shrines of Ise every twenty years
from the Imperial family's weightiest undertaking and a project of unparalleled scale
among all the Jingū".
36
The modes and methods of delivering timber have changed over
time depending on the material availability and its surrounding infrastructure shifts, and
the relation to the Geku and the Naiku which has also changed with socio-cultural shifts
over time. The ritual of Shikinen Sengu is thus an understanding of the spirit of Shinto
belief not only a process of ‘re-creation’ as re-birth, but also the need to understand the
processes that impact of the surrounding environment.
33
Ise Shoukoukaigisho,Oisesan, 51
34
Noboru Okada, “The people who related to the Sengu,”Isegaku kouza Part 2/ 62
nd
Jingu Shikinen Sengu Kinen,
(2005), Accessed April 17, 2013, http://isenet.jp/senguu/html/isegaku2/5/5_text.pdf
35
Noboru Kawazoe, Ki to mizu no kenchiku isejingu (Tokyo: Chikuma Shobou, 2010), 154.
36
Encyclopedia of Shinto, s.v. “Shikinen Sengu,” Accessed April 1, 2013,
http://kamc.kokugakuin.ac.jp/DM/detail.do;jsessionid=6738334581D5CCD04814DD806C6738C2?class_name=col
_eos&data_id=22959
15
Shinto shrines in general have a ritual of reconstructing the entire structure called Shikinen
Sengu and only few shrines still pass on the ritual today. At the Izumo Shrine there is a 60
year cycle.
37
The reason for reconstruction of the ritual every 20 years at Ise is not certain,
and there are several hypotheses ranging from the issues of wooden maintenance, the belief
of ‘re-creation ‘ of Goddess, Amaterasu Omikami, and a way of passing on the traditional
skills to the next generation. This ritual has been passed on to the next generation over
more than a thousand years. In the Shikinen-Sengu, the entire structure is taken down and
rebuilt on the alternative dedicated site for transferring all the sacred treasure since 7
th
century.
38
In the early Shrine era, the materials for reconstructing the shrine every 20 years
were cultivated from the sacred Ise Shrine owned forest that is located right behind the
Naiku. The forest is around 5,500 hecteres and covers most of the Ise City and has
functioned as a symbol of the Shrine for a long time.
39
The Isuzu River right across the
Naiku serves not only for spiritual purification but also for the local farmers as an irrigation
basin for the support of the local agriculture and the products that are served back to Ise
Shrine during the periodical ritual ceremony.
40
37
Official Website of Izumo Oyashiro, Acessed March 1
st
, 2013, http://www.izumooyashiro.or.jp/
38
Ise shoukoukaigisho, 66
39
Tasumiya et al., Isejingu, 3
40
Tasumiya et al., Isejingu, 3-4.
16
Figure 11 The location of the other 125 shrines. Additional shrines within Ise Shrine are located near
Geku (at the top) and Naiku (on the bottom) but many are also located further away.
41
41
125 other Shrine, Personal diagram created by Yoko Saeki. 23 March. 2005.
17
Figure 12 An example of one the 125 other shrines, One of the smallers Ise Shrines dedicating for
Takimatsurino kami.
42
According to Kokugakuin University’s Encyclopedia of Shinto,
“The ceremonies of Shikinen Sengu can be grouped by content: ‘the woodcutters'
ceremonies, ranging from Yamaguchisai to Okihiki, concern the felling and
transport of timber; the shrine carpenters' building rituals, ranging from
Kozukurihajimesai to Mitosai, concern site preparation and shrine construction; and
the shrine officials' secret rituals that begin with purification and culminate in the
Sengyo ritual. After eight years of preparation starting with the Yamaguchi and
Konomotosai ceremonies, the Sengyo ritual is held in October during the autumn
of the prescribed year and forms the core of the Sengū celebrations.”
43
The Shrine was originally self-sufficient, and produced its own need of ritual tools and
materials. The Shikinen Sengu has kept its traditional skill of re-construction and its rituals
within the shrine territory for more than a thousand years, but the ceremony outside of the
42
Tasumiya et al., Isejingu, 65
43
Encyclopedia of Shinto, s.v. “Shikinen Sengu,” Accessed April 1, 2011,
http://kamc.kokugakuin.ac.jp/DM/detail.do;jsessionid=6738334581D5CCD04814DD806C6738C2?class_name=col
_eos&data_id=22959
18
shrine has kept changing as the city has developed including the process of material
transportation.
This research will closely investigate such changes over time with its influence on the ritual
experience and the ceremony process such as the creation of a town, and the rise of massive
infrastructure development with an emphasis on religious global city of hosting several
different expositions after Meiji Period till the period after the War. Today, the prefecture
of Mie provides various tourist destinations including construction of the largest outdoor
swimming pool in the world, and the largest outdoor shopping mall in Japan to attract the
visitors. At the same time the city holds one of the largest numbers of shrine visitors every
year. The question of sustainability of the rituals of the Shikinen Sengu in many ways
contradicts the shifts of construction methods from timber production miles away,
transported by a truck on the highway in response to the limited productivity of the Ise
Shrine Forest behind the Naiku today.
19
Figure 13 Inner Ise Shrine in bird’s Eyes View. Every 20 years the two sites alternate as the site to provide
Shikinen Sengu. Currently the site on the right is constructed but it will be demolished and the site
on the left will be rebuilt according to the cycle.
44
44
Kyle Gorden, “Japanese Ritual Architecture”, Kyle Gorden, (1998), Accessed April 15, 2013,
http://www.gorden.us/archpaper.html
20
Figure 14 A Shikinen Sengu ritual of Cutting down Tree, Shintomisai. It is a ceremony for the Shikinen Sengu
construction to begin.
45
Figure 15 A Shikinen Sengu ritual of transporting pebbles, Oshiraishimochi-gyoujii People helping transport rocks
as a part of the Shikinen Sengu process.
46
45
Tasumiya et al., Isejingu, 115.
46
Official Website of Ise City, Accessed March 17, 2013,
http://www.city.ise.mie.jp/8624.htm
21
Figure 16 A Shikinen Sengu Ritual of transporting timbers.
47
47
Inui, Ise nisensen no monogatari, 91
22
Chapter One Conclusion This chapter highlights the idea of Shikinen Sengu as
celebration of four distinct ecologies. First is the mountain, Forest, River and
Agricultural Field.
In this sense, the Ise Shrine is both a symbolic sacred icon as well as cultural and social
epicenter of age old values of respect of nature and the environments. Using this idea as
a backdrop, the following chapters investigate the various changes that happened to this
philosophical attitude and how these changes in turn have manifested in the built
environment.
Figure 17 Diagram of the spatial relationship to the shrine monument (Miotoiwa)
and the Fuji Mountain.
48
48
Miotoiwa, Personal diagram created by Yoko Saeki. 23 March. 2005.
23
Chapter Two: The Sacred and the Profane - Multiple Dimensions
of the Ise Shrine in Space and Time
The chapter investigate multiple dimensions of the Ise Shrine in space and time. These
multiple dimensions range from the shrine as religious place, social community,
commercial domain, and so on. The chapter goes into the history behind these dimensions
and calls out the various social political forces that caused them to happen. In particular,
this chapter uses the lens of Ise shrine as a pilgrimage place to understand how and why
the religious dimensions of the Ise Shrine have become more complex with inclusion of
recreational and other uses. Finally this chapter also discuss uses the pilgrimage as lens to
understand various scale of Ise’s sacred experiences – from Shrines itself to regional scale.
2.1 ISE SHRINE BOOM /COMMERCIALIZED SENSE OF PILGRIMAGE IN
EDO PERIOD
i. Establishment of Low ranked Priest System: Oshi
During early Edo Period, traveling to the Ise shrine in general was difficult. Stringent
policies and undeveloped infrastructure made such travel very expensive. Among the
native farmers, a local pilgrimage system was consequently established. It is called ko
which means “village or religious group.” In this system, the farmers choose a
representative of each community/district to go to visit the shrines. The community
gathers and collects the money every year for a chosen person to represent them at Ise to
wish for better agriculture production. The chosen representative usually brings back
knowledge of new farming technology, culture, food, fashion and goods, while also
24
exchanging knowledge with other representatives from other regions of Japan.
49
The Ise
Shrine visit becomes more than just a religious act. Ise becomes a place for the central
information/culture exchange and networking. Also importantly one needs to understand
that the pilgrimage involved commercialized trip for a long time that cannot be ignored.
Figure 18 Painting of Ise Pilgrimage during Edo era.
50
49
Leah, Watkins, “JAPANESE TRAVEL CULTURE: AN INVESTIGATION OF THE LINKS BETWEEN EARLY
JAPANESE PILGRIMAGE AND MODERN JAPANESE TRAVEL BEHAVIOUR” (Graduate Research Essay,
University of Otago, 2008),94-98.
50
Inui, Ise nisensen no monogatari, 63
25
Figure 19 The growth of Geku, 479-1200.
51
51
The Growth of the Geku in 479-1200, Personal diagram created by Yoko Saeki. 23 March. 2005.
26
Figure 20 The Growth of Geku, 479-1200.
52
– Perspective Small
This section focusing on pilgrimage and tourism introduces the relationship of the
development all together and that this ‘dichotomous relation’ as western culture would
refer uniquely coexisted together in Japan from the early pilgrimage. In another words,
the understanding of ‘traveling’ was already defined as a pilgrimage act during the
Tokugawa Period even when the traveling act was strictly only allowed for visiting
Shrines. Thus, the meaning/purpose of the pilgrim was for many people defined as a
traveling/playful secularity that there is vague division meaning in both “tourism’ and
‘Pilgrimage’ even till today. Leah Watkins quotes the author of article “The
52
The Growth of the Geku in 479-1200, Personal diagram created by Yoko Saeki. 23 March. 2005.
27
Anthropology of Tourism” N. Graburn, “the traveler does not have to decide between
being a tourist or a pilgrim, for both modes are part of the larger whole; neither does he
have to undergo sharp changes in attitude from awestruck reverence to playful secularity,
for they are intertwined parts of one cultural structure”.
53
Also the relation to the Shrines
and the entertainment activities in the area in a way created a new word for prayer with
an undertone meaning of “recreation” and “tourism”. There many ways to see how the
media has played more roles in advertising Ise’s shrines as a touristic mystical place.
Even today, Ise connotes a sense of being foreign to most in Japan.
Pilgrimages originated during the Heian Period (B.C794-1118). They were strictly for the
aristocracy and the Ise Shrine was one of the significant destinations at that time.
54
Later
in the Edo period, the pilgrimage was widely spread and become popular among all
classes of people. Due to the massive increase of people visiting shrines, especially Ise
Shrine, there was a greater hierarchy among the priests including the development of the
lowest Priest called Oshi. They had the responsibility of taking care of the visitors from
the accommodation to their entertainment while staying outside of the shrine. They also
had the responsibility of promoting the Shinto belief all around Japan, in addition to
creating a traveling plan akin to tour package in a modern sense.
55
Watkins quotes the
author of article “Tourism as a Phenomenon of Civilization” T. Umesao, these priests,
Oshi, took care of every necessity of Shrine’s staying from “setting up the route from
53
Watkins, 93-94
54
Watkins, 94
55
Watkins, 98
28
provincial villages to a particular shrine or temple, guides along the road, reservations at
inns, tour guides worship at the temple or shrine entertainment such as theatres or visits
to the pleasure quarters, and the provision of lodgings”.
56
These priests were at the same
time belonging to the shrine, and majority of them separately owned and ran a travel
business for the Shrine’s visitors, and eventually the sense of ‘traveling to Ise’ became
commercialized.
The increasing number of the visitors during Edo period created the “Edo’s Ise Shrine
Pilgrimage Boom” for a couple of times in 60 years cycle.
57
The town was developed
and more activities especially on the pilgrimage path, so that it became a part of a place
that was as much secular as sacred.
56
Watkins, 98
57
Yano, 159
29
Figure 21 Mandalas of the dual Shrines at Ise
58
58
Tasumiya et al., Isejingu,126
30
Figure 22 Oshi’s Complex and the street networks.
59
59
Oshi’s Complex and the street networks, Personal diagram created by Yoko Saeki. 23 March. 2005.
31
ii. Policies and Infrastructure Development Behind the Early Pilgrimage
As discussed in the earlier section, with the influence of the Oshi and the popularity of
the pilgrimage experiences during Edo period, the sacred purpose of the pilgrimage co-
existed with the experience of pleasure and enjoyment in addition to its religious purpose.
One of the reasons on popularizing pilgrimage is the traveling policies for the people that
restricted to travel to Shrines and its “world’s highest level of overall infrastructure
formation”
60
that the infrastructure served many kinds of resting points that promoted the
recreation areas. In Edo’s government, Bakufu, established five highways called Gokaido
consisting of 248 resting points and depending on the road were spaced four to twelve
kilometers apart. The five highways were centralized to form from Nihom Bashi, Edo
(Tokyo). As the pilgrimage to Ise became popular during this period, the routes
connecting Ise-jingu Shrine was built in attach to Gokaido knowns as "Ise-Sangu-Kaido"
(Kaido for making a pilgrimage to Ise Shrine). This well-developed travel infrastructure
contributed to the emergence of travel as a form of recreation for the masses, which
remains a national pastime for the Japanese to this day.
61
“The only accepted and legitimate reason for travel left to the common people was that of
religious pilgrimage, which allowed ‘activities that might normally be frowned upon as
impractical and frivolous’ to be ‘condoned on the basis of their group-oriented, religious
60
Watkins, 96
61
Watkins, 96
32
nature’”.
62
Therefore, it is crucial to understand that the reason behind the pilgrimages is
not about being religious but instead driven by the profane and for pleasure.
Figure 23 Historical pilgrimage path development during Edo era.
63
iii. The Early Development of the Shrine Town, Mozencho
As the numbers of pilgrimages increased, better infrastructure began to get constructed,
with safer routes being built by the Bakuhu (Tokugawa government). The growing Shrine
town called Mozencho gradually expand even more getting closer to the shrine and
resulting in the demolition of districts to reform the town grids to maintain its sacredness
of the Ise. The original Ise Shrine began as a priest town with the Emperor. The Shrine
Town as known as Monzancho is commonly find in every shrines/temples in Japan that
62
Watkins, 97
63
Historical pilgrimage path in Edo era, Personal diagram created by Yoko Saeki. 23 March. 2013.
33
the social settlement began to form and it is an origin of how Traditional Japanese Cities
has been formed in the relation to the religious magnet.
In 1600’s, the power of Oshi was so significant to the city development that there were
many peasants began to move around the shrine and began to build even closer to the
shrine territory at that time once.
64
There was a serious consideration of the expanding
city development that the city was considered to re-organize and shrink the boundary of
the development to maintain the holly sacred place of the Shrine. The city of Ise was
flourished with its strong connection to the Ise Shrine during the Edo Period, and there
were 600 properties under ‘Oshi’ who works for the Shrine, and there were usually about
4,5 households within each properties, thus there were 3000 households that were worked
related to the Shrine at the time.
65
Across the Uji Bridge known as a sacred territory was
appeared to be much more localized and settled with full of housings that the author of
‘“The Ise Shrine: Its Popularity and ‘Sengu’ Ceremony,” Teraishi stated that ‘ The shrine
across the bridge was much more ordinary than we imagine today.’
66
The alley network was formed to lead into the Oshi’s complex from the main pilgrimage
paths. They created a unique experience at Ise with both private and public activities in
alley
67
s. The alleys were called ‘Seko’. Many of them still remain around the Geku and
64
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department), Ise:Machino
naritachi/machizukuri (Ise: Ise bunka kaigi cho, 1998), 12.
65
Yano, 175
66
Teraishi, 134
67
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department),11
34
the Station area. However, during the Meiji Period, the ‘Oshi’ system was abandoned and
it influenced the city economy as well, as it left the significant impact of these priest’s
financial matters. The housing owned by Oshi and used for the visitor’s accommodation
was forced to be abandoned as a business, and about half of the town households were
left empty that the Mozencho was drastically disappeared its flourish-ness of the town.
Some converted their large complexes into manufacturing factories for bicycles, pencils,
and so on but none of them were successful in bringing the visitors back.
68
Gradually, the
flourishing town of Ise was left it as ghost town with large abandoned structures and
complexes.
69
At the end of Meiji’s westernization/industrialization period, the town of Ise was
reformed with a new infrastructure, and advertised as global and international sacred
Japanese city to attract people back into the town of Ise.
70
Also at this time, the town of
Yamada, the city around the Geku, the town of Uji, and the Naiku were combined as one
city called Ujiyamada City which it re-named as the city of Ise we see today.
71
A whole
religious the city of Ujimayada was beginning to define the national sacred place of
Japan.
68
Yano, 175
69
Yano, 175-176
70
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department),22
71
Ise shoukoukaigisho, 104
35
Figure 24 Expanding housing in Oharaimachi during late Edo era.
72
iv. Entertainment Pilgrimage Path/‘In-between’ Red-light District, Furuichi
The Ise Shrine entertainment district called Furuichi was only one among a few other
entertainment districts in all of Japan, including geisha, performances, dancing, etc.
There was another district called ‘Yuukaku’ known as a red light district that the ‘sacred’
and ‘sensual’ co-existed in the area of Furuichi which locates along the pilgrimage path.
In 17
th
century, (1781-1789) there were more than 70 Yukaku that became known as one
of the greatest red-light districts at that time.
73
Even today it is widely known the name of
the dance/performances called ‘Ise Ondo’.
74
Furuichi and the relation to the pilgrimage
path became the place to deliver the cultural exchange and it became a place where
‘chaos’ and the ‘networking’ with full of energy to the place at that time. In 1872,
72
Expanding Housing in Ohraimachi, Personal diagram created by Yoko Saeki. 23 March. 2013.
73
Ise shoukoukaigisho, 113
74
Ise shoukoukaigisho, 117
36
Furuichi was degraded its popularity due to its infrastructure development and the Meiji’s
Shrine Restoration Policies.
75
75
Yano, 175
37
Figure 25 Ise Shrine surrounding environment and the expansion of the pilgrimage path during 1337-
1573.
76
76
Pilgrimage path and its surrounding environment during 1337-1573, Personal diagram created by Yoko Saeki. 23
March. 2013.
38
Figure 26 The Span of Eras in Furuichi. In between Geku and Naiku were Entertainment Districts called Furuichi
in early Edo era with red light district (on left) and later the Showa era without red light district (on right). The
character of the pilgrimage path transformed completely with density residential development increases.
77
Figure 27 Close up plan of Furuichi
78
77
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department), Ise:Machino
naritachi/machizukuri (Ise: Ise bunka kaigi cho, 1998), 40.
78
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department), Ise:Machino
naritachi/machizukuri, 40
39
Figure 28 Housing developments along the pilgrimage path in Showa Era.
79
i. Trade Center: Kawasaki Districts
The location of the Ise shrines is near two rivers. Initially, the location of the shrines was
remote and surrounded by forest. Towns were not directly nearby the site. Through time,
the river front becomes an important mode to transfer goods to the area since the water
transportation was a major method at that time
80
. The neighborhood called ‘Kawasaki’
district historically served as a trading river front district that not only served a mode of
transportation but also as a trading district.
79
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department), Ise:Machino
naritachi/machizukuri, 40
80
Inui, 72-73
40
The district was known as ‘the Ise’s kitchen area’ that there food market was main
products including fish and rice.
81
The commercial influence and Ise Shrine tourism
boom influences the establishment of a town nearby to function as the area’s commercial
trade center. The cities around Ise Shrines too expanded with the addition of roadways
and buildings. Ise Shrine was a hotbed of cultural exchange between people from
different regions across Japan. Kawasaki District still remained today with Ise’s unique
traditional style called Kirizumatsumairi‘
82
built along the river that only few are still
open as store fronts to promote to attract the visitors today.
2.2 ISE SHRINE AS A TOOL FOR A RISEN OF NATIONALISM DURING
IMPERIAL PERIOD ( MEIJI – EARLY SHOWA PERIOD)
i. The re-emphasis on Ise as “A Sacred Place”
During the Meiji Period, the city had been dramatically changed in its appearance due to
the change of the shrine restoration policy. At the end of the Meiji Period, there were
some issues on the spreading of Oshi and their occupying majority of the properties, and
simultaneously spreading the religion around Japan. The Meiji restoration caused a major
impact on the sacred place and perception of Shinto Shrines in general at that time.
83
The government ranked each shrine, placing the Ise Shrine at the national level we see
today. The government was actively absorbed the western culture as well as an ’ordered
and regimented’ religious management. Importantly, at this time, many of the shrines
and non-related Shinto shrines were demolished to give a clear picture of Japanese
81
Inui, 72
82
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department), 38
83
Yano, 175
41
religion with a structured hierarchy religious system.
84
Along to this new notion of
religion, the government began to give guidelines to create an ideal picture of what a
sacred place ‘should’ look like by setting up certain urban regulations such as a tree
planting policies along the arrival of the shrines.
85
Also, many of the shrines were re-
planned by connecting a wide road to give a great existence of the shrine, as well as to
provide open space for its grandeur spatial quality.
In 1886, there was an incorporated foundation called Shin-enkai in Ise established to call
for the better environment around the sacred domain.
86
Originally the group was
established in light of the frequent fires that happened near the Ise Shrine, and the group
bought off the proximate housing to monitor and prevent fire possibilities close to the
shrine. Through imperial influence, the group spread around Japan to promote setting up
the foundation to ‘re-new’ the sacred place with purity. Thus, many of the red light
districts were abandoned and other types of entertainments around the shrines,
particularly by Oshi, were forced to go away.
87
84
Mizuuchi and Furuya, 391
85
Kawazoe, 117
86
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department),19
87
Ise shoukoukaigisho,113
42
Figure 29 Infrastructure development during Meiji in red lines.
88
88
Infrastructure development during Meiji, Personal diagram created by Yoko Saeki. 23 March. 2013.
43
Figure 30 Major infrastructure developments during Meiji era.
89
Figure 31 Partial demolition of Oharaimachi (shown in grey dotted line).
90
89
Major Infrastructure development during Meiji, Personal diagram created by Yoko Saeki. 23 March. 2013.
90
Partial demolition of Oharaimachi, Personal diagram created by Yoko Saeki. 23 March. 2013.
44
ii. Westernization as part of the Ise experience
The Meiji Era westernization left a significant trace on Ise’s history. Today there are a
couple of different western styles of architecture can be found in the Ise. Some of the
shrine related buildings are western style built during Meiji period including the most
famous western styles of Ujiyamada train station which still functions as the arrival to the
sacred place of Ise today. In 1909, the Jingu Chokokan Museum was built with French
renaissance style. It was a large scale building with a French design by Toukuma
Katayama, and it is set by the government as one of the Registered Tangible Cultural
Properties today.
91
Other major western significant western style architecture is the Yamada poster service
office built with country French style with tiles roofs, and now has been renovated and
re-programmed into the tea room and is also open as a French restaurant today. Some of
the buildings including the Jingu Nogyoukan Museum which have intensive collections
of artifacts were built as collaborations of Japanese styles and western style with wooden
structure. These museums are major destinations after visiting the Ise shrine even today,
and all these buildings are mostly constructed with the emperor’s gratuity, and it was
organized by the Shin-enkai foundation.
92
91
Yano, 190
92
Yano, 189
45
Figure 32 Ise Shrine Museum built in western style during Meiji.
93
iii. Infrastructure Development around the early Ise
Infrastructure was boldly developed around Ise Shrine in the Meiji Period with the
purpose of ‘cleaning’ the new religious state. There were major urban changes within the
city specifically in the notion of connectivity to the shrines to bring back the strong
existence of the religious into the town space.
94
Inclusive of the Ise Shrine, the planning
project was done with the government at the national scale. The idea was to re-create a
sacred place as a whole town. The project was called ‘Shinto Keikaku: A sacred town
planning in Ise’ proposed in 1940.
95
The project was discarded because of its lack of
budget from the War, but some of the urban planning was developed based on the ‘Shinto
93
Ise City Museum of History and Traditional Crafts, An illustrated book of 21st special exhibitions: Learning the
history of Ise City from the historical maps (Ise: Ise City Museum of History and Traditional Crafts, 2010), 15
94
Mizuuchi and Furuya, 391
95
Ise shoukoukaigisho 105
46
Keikaku’ including the infrastructure development on the wider direct street connecting
to the Geku (the outer shrine) from the major arrival point of the train station.
96
During the Meiji Period, the infrastructure was already introduced to the automobile
users, but mainly emphasized around the train station where majority of the visitors were
relying trains and buses as a primary transportation. The major roads of Mikimoto Dr.
and Miyuki Road were constructed with its direct connections between the Geku and the
Naiku to separate from the old pedestrian pilgrimage path where the red-light districts
existed.
97
After demolition of the red light districts as well as the other entertainment
areas on the old pilgrimage path, the visitors shifted their transportation to the bus and the
cable car that connected between the train station near the Geku and to the Naiku.
Figure 33 A train going through the town to connect the Geku and the Naiku.
98
96
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department), Ise:Machino
naritachi/machizukuri, 22
97
Satoshi Asano et al, “A Study on the Present Conditions and characteristics of Lanterns on the Approach to Ise
Jingu,” Research Center for Creation Mie University, no.15(2007):52
98
Inui, Ise nisensen no monogatari, 81
47
iv. Expositions as a tool of re-gain the recognition of Ise
In 1964, a traveling policy was passed by the government that allowed travel outside of
the country within a limited amount of time. Before that regulation was passed, people
were not allowed to travel overseas.
99
The popularity of visiting the town of Ise
dramatically declined and had a direct impact on the city’s degradation. In response,
projects were organized in the collaboration by both the city government (the public
sector), the private sector, and the residents. With the public sector’s support, the city
organized a couple of different world festival such as, “A World Festival in Mie 94’ to
promote a more festival/entertainment feel rather than with the sense of religious sacred
place.
100
Figure 34 Expositions of world festivals near Naiku in 1994.
101
99
Ise shoukoukaigisho,105
100
Ise shoukoukaigisho,105
101
Institute of Esthetics Research, Accessed March 14, 2013, http://homepage2.nifty.com/ggk/index.html
48
2.3 ISE SHRINE AS A MAGNET FOR THE CITY ECONOMIC BOOST AFTER
WORLD WAR II
i. Large Scale Developments as Secondary Destinations
During World War II, many cities in Japan including Hiroshima and Tokyo were burnt
by war bombs, and Ise was one of the targets that was burnt 60%.
102
In 1946, the
government concerned by the decreasing number of pilgrimages to the Ise Shrine,
focused more on outside traveling destination such as Shima islands, and Fujimiura along
the ocean side.
103
The Ise-shima National Park was set for the first time as a national
park of Japan. The intention of setting a park as a national landmark was to provide a
secondary traveling destination before getting to the Ise Shrine as the primary/final
destinations, as well help preserve nature.
104
In 1988, the urban regulation of ‘Mie, Sun
Belt Zone’ was passed.
105
The proposal was to develop the ocean side of Mie prefecture
into a new resort area to boost the economy during the mid1980’s as known as the
‘bubble Circa’.
In 1988 when the Mie Sun Zone was passed, Kintetsu Train Rail Corporation had a
vision of a Spanish villa themed park known as ‘Shima Spain Village’ and built an
amusement park, condominium, large complex hotels, a hot spring resort, a golf park and
so on. The main purpose of these projects was to accommodate many types of people
with various ages that Shrine tourism was thought to be limited to a certain range of
102
Yano, 184
103
Mizuuchi and Furuya, 393
104
Mizuuchi and Furuya, 393
105
Hyakugo economic Research Institute, “Isejingu-shikinen-sengu to shuuhen chiiki no torikumi,” HRI report, no.145
(July 2012): 10.
49
people at that time. These types of developments boosted the economy of Mie prefecture
as well as the number of the visitors with various ages. Infrastructure outside of Ise was
developed with an intention of going to these secondary destinations. Large parking lots
with various types of architecture with Spanish themes, and series of massive roller
coasters can be seen today. The town of the Ise however was neglected. The contradiction
of Ise’s pilgrimage with the large scale, exotic themed developments dominates the
traveling package of Ise today. Also one needs to realize the impact of these large scale
developments toward to the changing ecological process in future.
50
Figure 35 Road development during Showa era in red lines.
106
106
Road Development during Showa era in red lines, Personal diagram created by Yoko Saeki. 23 March. 2013.
51
Figure 36 Mie San Arena Stadium built in City of Ise for larger event
107
Figure 37 Shima Spain Village in Mie prefecture built in late 1980s.
108
107
Jyara Tourist Website, Mie San Arena Stadium, Accessed March 16, 2013,
http://www.jalan.net/theme/park/event/E000176.html
108
Kintestu Japan Tourist Official Website, Shima Spain Mura, Accessed March 16, 2013,
http://yado.knt.co.jp/areamap/1070304500002/
52
i. Automobile focused infrastructure development
These road infrastructure has been developed outward to reach the other region of Mie
prefecture to attract the tourists as their secondary travel destination after Ise Shrine visits
to enhance the visitor’s traveling experience to the Ise as well as to boost its tourist
economy. During the 60
th
Shikinen Sengu in early 1970’s, road infrastructure was
developed for the improvement of traffic within Ise during the year of the Sengu. One of
the major developments was the national route 23 which avoids going through the town
of Ise and directly reaches near the Naiku.
109
Especially, during the preparation years of
the 61
st
Shikinen Sengu during 1990s while Japan was in its peak in its economy, the
infrastructure was developed after the ‘Mie Sun Belt Resort Zone Policy’ when various
types of resort attractions were opened - such as Toba Aquarium (the country’s largest
aquarium), history themed amusement park etc.
110
As these touristic attractions
developed, various expositions/festivals were held that they succeeded in bringing the
visitors back since the War period in the early Showa Era. The first international festival
exposition was held in the Ise in 1994 for 108 days attracting 351 million visitors.
111
Chapter Two Conclusion
This chapter reveals how the physical presence of Ise Shrines can be seen as the
epicenter of constantly shifting history. This history includes Infrastructure change,
Policies, new development and royal decisions. All of these have had an impact on the
109
Hyakugo economic Research Institute, “Isejingu-shikinen-sengu to shuuhen chiiki no torikumi,” 10
110
Hyakugo economic Research Institute, “Isejingu-shikinen-sengu to shuuhen chiiki no torikumi,” 10-11
111
Hyakugo economic Research Institute, “Isejingu-shikinen-sengu to shuuhen chiiki no torikumi,” 11
53
current condition of the shrines and by extension, on the Shikinen Sengu. As such ritual
of the Shikinen Sengu is in itself not just series of ritual but any valuable optic to further
understand the complexity that surrounds Ise Shrine today. This is the discussion the next
chapter focuses on.
Figure 38 Evolution of the town around the Ise Shrines..
112
112
Evolution of the town around the Ise Shrines, Personal diagram created by Yoko Saeki. 23 March. 2013.
54
Chapter Three: The Influence of the Shikinen Sengu
The chapter explores the ritual of Shikinen Sengu as a historic as well as cultural
phenomenon. On the one hand, the Sengu can be seen as part of the larger Japanese
tradition of constant renewal and re-building. On the others, the specific details of the
Sengu have been influenced numerous factors over the ages causing many shifts and
changes. This chapter intents to reveal the shifts and clarify the misunderstanding of the
Sengu as ritual that has not changed over the years. In so doing, it intends to provoke
reflections on the Ise Shrine as constantly evolving rather than static entity.
3.1 THE TRADITION OF CONSTANT REBUILDING
i. Fire and the wooden structure
Historically, Japanese Architecture was known to be more in harmony with nature and
predominantly used light materials that were easily burnt. This also had the advantage
tollow buildings to be produced more easily and faster. From the ancient times, the Ise
shrine has done the Shikinen Sengu due to fires around the town, when sometimes the
shrine itself got burnt. It has been a part of the nature cycle that the town was also
rebuilt, and burnt and rebuilt again. After the world war II, the city especially between
the Geku and Naiku such as Furuichi (the red light district) was entirely burnt and never
come back to recover its business. Today there are only few wooden structures. Most
have been replaced with post-modern industrial housing complexes with new housing
materials. Meanwhile, the pilgrim path has faded in its function and is now less
recognized.
55
ii. Major Flooding on the Isuzu River
Some of the rivers around the shrines were flooded due to the great typhoon in 1974.
113
The river was used as a dirt bank, for a variety of purposes - as a river beach, as a holy
river (Isuzu River near the Naiku) and for irrigation for farming.
114
Today, the river is
being built with concrete banks and steps of concrete. The Isuzu River is an important
part of the shrine and is known as a holy river. Also it has an important role in the
transportation of trees from Kiso in Gifu Prefecture that arrive for the reconstruction of
the Ise Shrine every twenty years.
115
This river is thus recognized not only for the cultural
aspects, but has also been known for its flooding issue to the residents. For many years,
the residents of Ise city have had to deal with flooding but the population of the residents
along the river has not changed for over years. There is a strong connection to natural
disasters such as a flooding, and the relationship to the Ise Shrine, as well as the ecology
cycles.
113
Yano, 181
114
Mochida, 21
115
Yano, 225
56
Figure 39 Wooden structure existing today on the pilgrimage path to Ise Shrine (the old red light
district).
116
Figure 40 Damage from the Isewan Typhoon in 1959. The trees near the Ise Shrines fell down
and damaged the local housings.
117
116
Wooden structure existing today on the pilgrimage path to Ise Shrine, Personal Photograph by Yoko Saeki. 23
March. 2005.
117
Mainichi, “Isewan Taifu,” Mainichi jp, http://mainichi.jp/graph/select/isewantaifu/007.html
57
3.2 CHANGING IN THE PROCESS OF SHIKINEN SENGU
i. Changing Scale of Shikinen Sengu
It is a misunderstanding that the rituals of Shikinen Sengu have been operated in the exact
same way as their ancient origins. The Sengu is actually operated in much smaller scale
including the number of the shrines it includes, the number of carpenters that participate,
and the duration it takes today. In the essay, “The people who related to the Sengu”
written by Professor Okada from Kokugakuin University pointed out couple of points in
change of its process of Shikinen Sengu over time which people have believed to have
maintained its ritual without any change.
Figure 41 Preparing for the 62
nd
Shikinen Sengu in 2013-. Notice the two sites.
118
118
Ise shrine, Ise. Personal Photograph by Yoko Saeki. 23 March. 2005.
58
Figure 42 Uji Bridge being built for 62
nd
Shikinen Sengu.
119
First point he pointed out the number of carpenters has been changed. In ancient time,
the re-construction was operated under the order of 40 main carpenters from all around
the places from Japan.
120
The 6 supervisors for these construction were sent from the
capital to operate its construction for building the shrines. The workers besides the
carpenters were required to help with the construction process, and the local people that
lived near the shrine also participate as part of the policy.
121
Also there was an occasional
tax during the Shikinen Sengu from every nation of Japan for the cost of construction,
which known as ‘ Yakubukumai.’ Also there is a policy called ‘Jougo’ which is to
provide a wealth to maintain the ritual of Shikinen Sengu, and in return the people were
119
Inui, 32
120
Noboru Okada, “The people who related to the Sengu,” Isegaku kouza Part 2/ 62
nd
Jingu Shikinen Sengu Kinen,
(2005), Accessed April 17, 2013, http://isenet.jp/senguu/html/isegaku2/5/5_text.pdf
121
Okada, “The people who related to the Sengu.”
59
serve to become provincial governor at that time. However, today one need to remember
that the ritual of Shikinen Sengu is all covered by the donation.
122
Secondly, the number of Shrines has been increased that in ancient time, the most of the
shrines besides the Geku and the Naiku were reconstructed with recycled timbers of
previous Shikinen Sengu. Thus the duration of the timber construction process was
shortened - not only because of the number of shrines that needed to be constructed but
also the duration of the time needed to stain the timber. This staining took only 4 years
instead of 8 years it does today.
123
In addition these timbers were cut down from each
shrine’s preserved forests surrounding the Geku and the Naiku.
Today, Kougakuin University in Mie Prefecture has also recorded that “the Shikinen
Sengu has added 16 more shrines to the previous list of the Geku, the Naiku and the other
14 shrines. To complete the process, it takes eight years of preparation, and requires
14,000 pieces of timber, 25,000 sheaves of miscanthus reeds, and 122,000 shrine
carpenters. This massive project reconstructs over sixty structures, including the Main
Sanctuaries of the Inner and Outer Shrines, treasure houses, offering halls (heiden),
sacred fences, torii gateways, and the buildings of fourteen ‘auxiliary sanctuaries’
(betsugū).”
124
The ‘re-creation’ ritual of Shikinen Sengu is not only limited to the
architectural parts but also from the gate, the bridge, clothing/meals for both the priest
122
Okada, “The people who related to the Sengu,”Isegaku kouza Part 2/ 62
nd
Jingu Shikinen Sengu Kinen.
123
Okada, “The people who related to the Sengu,”Isegaku kouza Part 2/ 62
nd
Jingu Shikinen Sengu Kinen.
124
Kougakui Digital Library Museum
60
and the goddesses and the treasure boxes/storage that are also renewed with brand new
timbers every twenty years.
125
The Sengu has also influenced other Shinto Shrines
outside of the region: Used Shikinen Sengu timbers are recycled for use in part of the
reconstruction purpose for other contracted Shinto Shrines around Japan
It helps here to look at other ancient shrines to understand the shifting nature of ritual
reconstruction. The Izumo Shrine has a similar ritual called the Shikinen Senza,
performed once every 60 years
126
( Shikinen Sengu is a term used only for Ise Shrine;
others are called Shikinen Senza.). The reconstruction doesn’t happen for the entire
complex but it remains of the few shrines today that still has a cyclic reconstruction,
besides Ise. Izumo Shrine has been changing its form and building height over time. It
used to be constructed with 48m gigantic wooden columns when the shrine was
originally lifted from the ground.
127
Today, the shrine structure is smaller, its columns are
slimmer and shorter, and it sits closer to the ground. These changes could well be an
adaptation to the timber production availability at the time. Another shrine, Katori Shrine
has its Shikinen Senza, every 30 years and its only re-constructs select parts of the Shrine.
It is mainly the roof structure that is replaced today.
128
Many Shinto shrines have stopped
the ritual of Shikinen Senza but some of them are still passing on the idea by only re-
constructing a part of the shrine periodically.
125
Okada, “The people who related to the Sengu,”Isegaku kouza Part 2/ 62
nd
Jingu Shikinen Sengu Kinen.
126
Official Website of Izumo Oyashiro, Acessed March 1, 2013, http://www.izumooyashiro.or.jp/
127
Noboru Kawazoe, Ki to mizu no kenchiku isejingu (Tokyo: Chikuma Shobou, 2010),59.
128
Official Website of Katori Shrine, Accessed March 1, 2013, http://www.katori-jingu.or.jp/
61
Today, The estimated cost of the reconstruction of 62
nd
Shikinen Sengu in 2013 will be
about 550 million yen, and the 61
st
Shikinen Sengu in 1993 cost of 327 million yen that
the cost of Shikinen Sengu
129
is raising in addition to the cost of maintenance of
carpenters with their skills to passing on to another generations.
130
All the collections for
Shikinen Sengu are made with authentic traditional methods that there are issues not only
about the increase cost of its materials of constructions but also on the lack of carpenters
and the traditional handcrafter
131
in future which already affected to increase the amount
of cost on Shikinen Sengu today.
1. Expanding the number of Shrine for Shikinen Sengu.
2. Increase the worker’s population.
3. Lack of Carpenters with traditional skills.
4. Timbers/Materials from outside of Mie Prefecture.
5. Expanding the boundary of construction process involvements in a
national scale.
6. Longer preparation period for reconstruction.
7. Moving its Preserved Forest Area.
8. Recycled Timber Distribution after Shikinen Sengu.
129
Yano, 221
130
Tetsuji Uemura, “Skill development and transfer in shrineking regions: Case study of the Shikinen-sengu,
Demographic Change and Local development : Shrinkage, Regeneration and Social Dynamics,” NRI Public
Management Review 93, (2011): #, Accessed June 17, 2013,
http://www.nri.co.jp/opinion/region/2011/pdf/ck20110403.pdf.
131
Uemura, “Skill development and transfer in shrineking regions: Case study of the Shikinen-sengu, Demographic
Change and Local development / Shrinkage, Regeneration and Social Dynamics.”
62
Figure 43 Carpenters at the Naiku for 62
nd
Shikinen Sengu in 2013.
132
132
Construction Site at Naiku, Ise. Personal Photograph by Yoko Saeki. 23 March. 2005.
63
Figure 44 Evolution of the Izumo Shrine.
133
ii. Timber Transportation Change
Originally, the trees needed to re-construct the Shrine were directly cut down within Ise
Shrine’s proximate forests called ‘Jinguu Birin’. Each area of the forest was group-planted
with trees labeled for a specific part of the Shrine’s building structure. Today, this ‘Jingu
Birin’ occupies a quarter of the city of Ise with an area of 5,500 hectares.
134
The forest is
divided into 3 different area categories: First is the area that can be seen from the path to
the Ise Shrine, so that the scenery of the forests is carefully kept and controlled, and it
covers about 1,000 hectares around the Shrine. Second is completely untouched forest with
natural growth since the Muromachi Period in the 1300s, and even fallen trees from the
133
Tatsumiya, 3
134
Yano, 72
64
great Ise Taihu (hurricane) in 1970 that remain untouched. It covers an area of about 93
hectares today.
135
Third is the area where the forest is preserved for the reconstruction of
the Ise Shrine every twenty years. Today it is used only in selected portions due to declining
tree production. It is the largest of the preserved forest areas, covering about 4,400
hectares,
136
and it is anticipated to be expanded even more.
Statistics have shown that there are 10,000 of timber another words the amount is
equivalent to 30,000 m
3
were needed to build the shrine.
137
In 1900, during the Meiji Period,
there were debates over the issue of deficiencies in the amount of tree and that the
reconstruction method of Shrine would need to change to a concrete foundation which
could expand its lifespan.
138
The emperor however denied the suggestions, and kept in the
traditional wooden method of construction. Thus, the construction method and the number
of timbers are still the same as in the past, and the re-construction of the shrine incurs an
enormous amount of cost. There are serious issues on the deficient amount of timbers in
Japan, today, and the government is encourage the city of Ise to plant more trees, and
regulate the forest to preserve for it for future harvesting.
135
Noriaki Kanada, “Jingu-gurin ni tsuite,” Sanrin: Journal of Forestry, (Feburary 2005): 23-24.
136
Kanada, 23-24
137
Yano, 221
138
Yano, 222
65
Figure 45 Timber manufacturing area inside the Geku.
139
Figure 46 Timber being cut down to use for Shikinen Sengu
140
139
Official Website of Kowamokuzai, wood manufacture factory, Accessed March 12, 2013,
http://kowamokuzai.com/blog1/5118.html
140
Official Website of Mikihome, Accessed March 12, 2013, http://www.miki-home.co.jp/president/2009/08/
66
iii. Preserved Forest
During the Taisho Era (1912-1926), the preserved forest was expanded with 200 years of
plan on nourishing Hinoki, for the future re-construction of the shrine.
141
In the Edo Period,
with the lack of trees to build the shrine, a preserved forest was set up outside of the
prefecture and expanding its forest boundary. This initiated many different timber
transportation methods including the river, the train, and today the truck.
142
Also in the
Taisho era, the scenic zone was protected by a new planning law, in order to protect the
aesthetics scenery of the landscape. The law also regulated the zoning, to stipulate where
trees were not allowed to be cut down, and reserved exclusively for the reconstruction of
the shrine.
143
New infrastructure was built within the prefecture every year of the Sengu
for developing its timber as well as tourist transportation.
The scale of this re-construction was enormous and its the cost incredibly high, and
required a great amount of timber. The issue on the preserved forest is that they are owned
by country that the most of the preserved forest is preserved for historical building timber
supplies (renovation purpose and so on) for all not only for the purpose of using to rebuild
for Ise Shrine today. There are many efforts by the city for preserve the forest behind the
Ise Shrine to maintain its quality forest and planting more trees for the future Shikinen
Sengu is in the process.
141
Yano, 222
142
Yano, 225
143
Takao Fujimori, “Isejingu-guikirinsaihou,” Gendai-ringyou, (2012): 53.
67
Chapter Three Conclusion
This chapter affirms that the Ise Shrine is phenomenon in evolution. It has seen many
shifts and it has adapted many changing of circumstances. One could argue that one of
the reasons that the Ise Shrine has been able to continue its tradition is precisely because
it has always remained open to selective adaptation and change. That said, while shrine
precincts remained in good conditions the surrounding of the shrines, particularly the
forest and the town are far from what they once were. In following chapter, the studies
look at the contemporary conditions of surrounding of the shrines to gain a deep
understanding of the teleological result of its long history.
68
Figure 47 The evolution of the forest from the birth of Naiku until today.
144
144
The evolution of the forest from the birth of Naiku until today, Personal diagram created by Yoko Saeki. 23
March. 2013.
69
Figure 48 Diagram mapping of the preserved forest.
145
145
Diagram mapping of the preserved Ise Shrine Forest, Personal diagram created by Yoko Saeki. 23 March. 2013.
70
Figure 49 Historical mapping of the Forest and the River during Meiji.
146
Figure 50 Close up plan of the two shrines, the Geku (top) and Naiku (below).
147
146
Ise City Museum of History and Traditional Crafts, An illustrated book of 21st special exhibitions: Learning the
history of Ise City from the historical maps (Ise: Ise City Museum of History and Traditional Crafts, 2010), 8
147
Ise City Museum of History and Traditional Crafts, An illustrated book of 21st special exhibitions: Learning the
history of Ise City from the historical maps (Ise: Ise City Museum of History and Traditional Crafts, 2010), 8
71
Chapter Four: Ise Shrine Today: An Overview of physical
changes over time.
This chapter examines the contemporary physical condition of the surrounding
environment of Ise Shrine. It looks at a current infrastructure and urban development, it
especially focus on the exological environmental aspect of Shikinen Sengu today. What
price is japan paying to keep the sengu alive? Where does it get the enourmous amount
of wood needed for the Sengu in a time when the forest around the Ise can no longer fully
sustain it?
4.1 CONNECTIVITY OF THE SACRED PLACES
i. Transition from the train stations to the shrines
The transition from the surrounding environment to the Geku happens largely from the
Station located near the shrine that has a third of the amount of visitors as the Naiku.
With the urban landscape surrounding the Geku being randomly developed, there is no
sense of cultural experience in this landscape. This is the result of a lack of urban policies
that attempt to unify the shrine and its surrounding environment. Proximity of the train
station within a few hundred meters makes the shrine’s entry experience abrupt. There is
a need to have an urban policy that regulates its aesthetics and augments the urban
landscape as a buffer for gradual transition from the mundane to the sacred. Second, the
transition from the surrounding environment to the Naiku when one arrives is replaced
with cars on the river front. Using the river front as a parking lot immediately outside
shrine proper creates a mundane transition and can be seen less interaction with the river
72
and the people rather they are blocked by the car parking today. The river front should in
fact keep its historical value by removing the automobiles from the visitor’s first
impression. The river should be experienced as part of the sacred experience and function
for a passive recreational purpose.
Figure 51 Existing overall plan of the Ise Shrine area.
148
148
Existing overall plan of the Ise Shrine area, Personal diagram created by Yoko Saeki. 23 March. 2013.
73
Figure 52 The existing condition today at Ise Shrine area.
149
149
The existing condition today at Ise Shrine area, Personal diagram created by Yoko Saeki. 23 March. 2013.
74
Figure 53 A plan of Geku
150
Figure 54 A Plan of Naiku.
151
150
A Plan of Geku, Personal diagram created by Yoko Saeki. 23 March. 2013
151
A Plan of Naiku, Personal diagram created by Yoko Saeki. 23 March. 2013
75
Figure 55 Existing urbanized area today shown in red.
1. Station Plaza 2. A main road to Geku from the station.
152
152
Existing Urbanized Area , Personal diagram created by Yoko Saeki. 23 March. 2013
76
Figure 56 Ujiyamada Station plaza, facing toward the Geku.
153
Figure 57 The main street to the Geku from Ujiyamada station.
154
153
Ise Station Plaza, Ise. Personal Photograph by Yoko Saeki. 23 March. 2013.
154
Ujiyamada Station plaza, Personal Photograph by Yoko Saeki. 23 March. 2013.
77
ii. The Forgotten Pilgrimage Path
It is important to remember that there is a strong relationship between the profane and the
sacred in the shrine area. As we investigated the close relationship between local people’s
lifestyle with Oshi on the pilgrimage path and the sacredness of the Ise with a various
dimension of its profane definition marinated into the pilgrimage. There was a clear
understanding that the experience of the Ise was not only within the territory of the Ise
shrine but also the experience of in-between transition traveling from the Geku to the
Naiku. These two elements of the profane and the sacred, the latter manifested among
other things through a pilgrimage, establish a complimentary relationship as seen during
Edo era with the Tokugawa’s traveling policy. The pilgrimage path between the Geku
and the Naiku today is wanting and abandoned, with hardly any activities that one would
see in the Edo period during the shrine pilgrimage boom.
Due to the discarding of the Oshi (lower ranked priest) system and the Meiji’s
Restoration policy on religion, the red light districts were forced to demolish and only a
few traces remain on the pilgrimage path. Most of the housing owned by the Oshi was
banned from running businesses of accommodation and entertainment, and as elaborated
in Chapter Two. Some converted their domains into manufacturing factories. Today, the
pilgrimage path is defined as ‘residential’ area. Most travelers take a bus or taxi as their
main transportation between the Geku and the Naiku. Although, one can see some
temples and shrine-related monuments along the pilgrimage path the major route is one
of two asphalted roads - Mikimoto Dr. or Miyuki Road built in Meiji Period. The notion
of ‘the pilgrimage’ path has been gradually less acknowledged even as the connection
78
between the Geku and the Train station has been emphasized by providing direct
connectivity to the Geku with a wider road. Most of the Meiji Era’s urban infrastructure
has been larger-scale arterials. The historical pilgrimage path provides a comfortable
dimension for a pedestrian scale. However, today the street is relatively tight to
accommodate two-way directions as well as pedestrian with no divisions.
The historical pilgrimage path served for the pleasure the enjoyment as part of the Shrine
visit. Today I would argue, the sense of pilgrimage is still tightly related with tourists, but
the pilgrimage path experience with enjoyments has shifted to the express way with cars
stopping at resting areas. The new concept of the ‘resting area’ on the expressway
contains a shopping mall, restaurants, shower rooms, exhibitions all highly designed with
trendy iconic architecture in the each station. The larger scale of the connectivity
between Ise and the others places might be improving with such modern traveling
experiences, but the local scale around the Ise, particular between the Geku and the
Naiku, has been losing its sense of sacredness.
79
Figure 58 Land along the street dedicated for parking area.
155
Figure 59 Land use along the pilgrimage path today.
156
155
Contemporary housings in Kawasaki District, Ise. Personal Photograph by Yoko Saeki. 23 March. 2013.
156
Contemporary housing in Kawasaki Districts 2, Ise, Personal Photograph by Yoko Saeki. 23 March. 2013.
80
4.2 Devastation of The Town
i. Random Urban Development
The evolution of the town of Ise can be mainly divided into three different stages. The
first is the development of the shrine town, Oharaimachi, with the business of Oshi and
their complexes and alley networks that grew organically. It has characteristics of a micro
urbanism. The second is the Meiji’s restoration policy influenced urban planning when
the town was set up as certain districts to establish ‘governmental’ districts by
demolishing numerous Oshi’s complexes during the Meiji’s restoration policy.
157
In the
Meiji Era, the town of Ise was strongly influenced by formal planning which provided the
sense of ‘wholeness’ and a new urban structure that was ‘Physically’ unified.
158
However, such planning gradually faded the former rich organic experience from the
people living around the area. In another words, there was now, are clear division
between these sacred place and living elements around which used to previously co-exist
together.
Third, after housing began to get demolished around the Naiku, one of the five districts
was completely demolished to maintain the purity and the sacredness of Ise in Meiji
Period. During the War period, a spotted enclosed form of sprawl randomly developed
due to the ad hoc conversion of farmlands into housing and factories.
157
Ise Shoukoukaigisho,Oisesan, 104
158
Ise Shoukoukaigisho,Oisesan, 104
81
Earlier in the Edo period when the pilgrimage was at its prime with the influence of
Oshi’s business of accommodation and the entertainment districts of Furuichi, There
aware two different cities. The town of Yamada for the Geku, and the town of Uji for the
Naiku and later the city was combined to be called the city of Ujiyamada’ known as Ise
city today. The Oshi’s Oharaimachi connected with the alleys called ‘Seko’ that lead into
each Oshi’s housing complex.
159
The ‘Seko’ functioned not only as urban circulation,
but also it played a significant role in creating networks between the shrines and the
Oshi’s complex as a whole. The alleys also allowed high density urban development to
evolve around the shrines. The town consequently grew so much with the Oshi’s
complexes and their commercial districts that it eventually occupied the land across the
bridge of the Naiku.
160
These developments occurred one after another, that there were
five different districts around the Naiku at that time. Historically, the town grew with the
influence of the Oshi that developed without any urban planning and it grew organically
as the number of the pilgrims was increasing, and it was back and forth due to the
demolition of the housing as it got closer to the shrine.
161
In the Meiji Period, with the
restoration policy, the town of Ise was dramatically changed in its form and experience
when the city was planned to be reformed with a grand view of a sacred place as a whole.
The land zoning was revised to protect its aesthetics, demolition of the housing near the
159
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department), Ise:Machino
naritachi/machizukuri (Ise: Ise bunka kaigi cho, 1998), 11.
160
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department), Ise:Machino
naritachi/machizukuri (Ise: Ise bunka kaigi cho, 1998), 11.
161
Tokyo University of Science/Laboratory of Ito Hirohisa (Architecture department), Ise:Machino
naritachi/machizukuri (Ise: Ise bunka kaigi cho, 1998), 12-13.
82
Naiku was preceded in 1888, and the numbers of red-light districts were diminished as
well as to renovated for other types of programs. The grand plan of the city was to
emphasize as a whole the sacred place, and a new zoning was established near the Geku
station with uses such as museums, library, and government related buildings, postal
services, educational institutions and so on. On the other hand, the Naiku side was
cleaned with the numbers of housing demolitions with proposals for a sacred green park
and the renovation of the river canals. As discussed earlier, after the war, the physical
form of the town was damaged with the spotted urban development such as the ad hoc
conversion of the farmland into the housing. This new sprawl spread around the city did
not have any relation to the existing farm villages, and the pilgrimage path. Today, the
town holds these various layers of development over time. Not only is it physically
damaged but also the experience of sacredness has also significantly faded.
83
Figure 60 Random grids of urban development during Showa era after World War II.
162
162
Random grids of urban development during Showa era after World War II, Personal diagram created by Yoko
Saeki. 23 March. 2013.
84
ii. Automobile Dominance
Train visits to Ise are declining every year due to the convenient automobile
infrastructure. Every Shikinen Sengu has been an opportunity for the city to develop
more to welcome the great number of visitors. Over the years the infrastructure
development has been on the larger scale, including tourist facilities to increase the
number of visitors and the infrastructure to enhance convenient accessibility from the
other places. However, this past year, for the 62
nd
Shikinen Sengu in 2013, the
government has been focused on the ‘soft’ development such as ‘hospitality
163
. Last
Shikinen Sengu in 1993, Along with the opening of World Festival Expo, there were
major new tourist related developments such as tourist centers and hotels
164
. This year,
there are only a few places that renovated their architecture and the focus went to the
hospitality and the upgrade food, bus tours, and better tour packages. This was because
automobile transportation and the numbers of the buses and trains had declined over time.
From the graph comparison between three major stations in the Ise area and the number
of the automobile visitors, it is clear that there is a dramatic increase in the number of
automobile visitors after 61
st
Shikinen Sengu in 1993
165
. There were various road
developments in 1993, and the major shorter connectivity of Isewangan Expressway to
Tokyo in 2008
166
. The city is emphasizing using public transportation and it is in the
process of renovating many parts of the city not only convenience but also for comfort
and safety. One of the major renovations is the plaza in front of the train station. It has
163
Hyakugo Economic Research Institute, 14
164
Hyakugo Economic Research Institute, 13
165
Hyakugo Economic Research Institute, 12
166
Hyakugo Economic Research Institute, 11
85
been renovated with a bus shelter and the arrival experience of the Ise shrine has been
developed particularly for the train arrivals. Also the parking situation has been re-
considered around the Naiku and is not free anymore.
Figure 61 Transition between the Geku and the Naiku today is by road. It is in contrast to the
pilgrimage path and the entertainment districts during the Edo era.
167
Figure 62 Existing Pilgrimage Path. There is a lack of character and unification of street
identity is missing.
168
167
Road to Naiku, Ise. Personal Photograph by Yoko Saeki. 23 March. 2005.
168
Existing Pilgrimage Path, Ise. Personal Photograph by Yoko Saeki. 23 March. 2005.
86
Figure 63 Typical tourist route from the Geku to the Naiku by car.
169
iii. Erosion of Urban Character
In every decade since the Heian period, followed by westernization in the Meiji Era, and
then the economic Bubble, the shrines have been re-defined, and have played different
roles - from religious places and tourist magnet, to catalysts for economic boost. The
urban texture has changed according to the meaning of the shrine particularly in Meiji
Era with the restoration policy making Ise a magnet to unify the whole of Japan with the
origin Shinto State. The Meiji’s restoration policy provided the physical action to re
169
Typical tourist route from the Geku to the Naiku by car, Personal diagram created by Yoko Saeki. 23 March.
2013.
87
organize the town to define a sacred place by demolishing of housing near by the Shrine
and the other entertainments on the pilgrimage path for its own definition of
‘purification’ of the sacred place. In this era, it also promote the visitors by developing
the infrastructure such as a train station and road for better accessibility from the Geku to
Naiku which begin to diminish its scale of pilgrimage experience into shorter.
4.3 Sustainability, Eco-sensitivity, and Ise Shrine’s Shikinen Sengu Today
i. High energy cost on the material transportation
The current Ise Shrine is not sustainable enough in the ritual of Shikinen Sengu,
particularly on the ‘processes of the ritual today. The shrine today is not given fund to the
ritual of Shikinen Sengu as it used to be in Edo era with various policies to support the
Shrine ritual as a nation, yet the cost of Shikinen Sengu is increasing. A number of
reasons have led to a significant increase in the cost of transporting materials for the
Sengu. Originally the required timber was available in close proximity to the shrine.
However, today because of the lack of timber production in Ise’s forest, it has been
change to truck on the road. There are a couple reasons why these forests have been
shrinking in their timber production. First, portions have been destroyed due to natural
disaster such as typhoons. Second, the forest wasn’t preserved till the Taisho Period
because the timber was taken down by the locals for business of the Ise for the
pilgrimage
170
. Massive amounts of wood was required to build more housings and the
170
Ken Igarashi, “Isejingu Shikinen-sengu no koyouzai no yukue,” Sumai to kenchiku 593, (2010): 14.
88
trees in the preserved forests were cut down without permission by the locals.
171
There
are deep associations with the society and the ecological change.
Natural disaster has been a cause of damage not only within the Ise once in Showa period
but also it has been greatly damage in the national preserved forest of Cypress in 2004
172
which mainly preserved for the traditional historical building for their renovation
purpose.
After the Taisho/early Meiji’s restoration policy, the government set up the policy to
plant more trees to preserve the forest for the next Shikinen Sengu. However, until today
the timber production has been cost so much that there are concern in the ritual of
Shikinen Sengu in future because the timber production within Japan has been decreasing
and have only few left to preserve for the entire historical preservation which are all
owned by government. There are only few left in Japan that particularly nourishing the
cypress which is used as a main structure material for Shrines in Japan.
As an example of the relation to its lack of timber production and its shrine’s renovation
change of (Osaki shrine) in Miyagi prefecture, the shrine has been changed its partial of
the structure material of its shrine renovation. The inside structure was used with local
materials such as beech, Japanese Judas Tree, Ostrya Japonica, and Japanese chestnut.
Also, Osakihachimangu begin to open to the public to show the process of renovation to
171
Ken Igarashi, “Isejingu Shikinen-sengu no koyouzai no yukue,” Sumai to kenchiku 593, (2010): 14.
172
Kazushige Tanase, “Mie ken ni pkeru taifu higai,” Shin Toshin 59, no.1 (2005): 49.
89
bring an attention to the outsider for people’s cultural education as well as to bring more
acknowledgement on its cultural value.
173
The Shrine also begin to serve 1.6 hector of the
land in the local area of Shiroishi to nourishing necessary structural materials such as
beech, Japanese Judas Tree, Ostrya Japonica, and Japanese chestnut for the next
renovation. Also importantly these are operated not only by the shrine itself but also
promote the volunteer on the website to bring people to incorporate to manage and
maintain the ritual of shrine today.
174
In fact, some of the specific trees are already planted more all the way to the north of
Japan, in Hokkaido to preserve the forest for the other national treasure buildings and this
can proof in the future weather we should preservation should focus on the ‘skill’ and the
‘process’ of the ritual or the materiality of its structure which can be programmatic in
future that these timber maybe transported even further.
A recycling timber system after Shikinen Sengu is significantly enhanced. The timbers
are recycled for the renovation of other shrines. Before the preserved forest moved out of
the Mie prefecture, the timber was reused within the Shrine territory for the next Sengu’s
173
Sakai, “About National preserved forest and its maintenance for the renovation use,” Research report of the forest
preservation for the cultural architecture material for its renovation purpose.” (2005), http://bg66.soc.i.kyoto-
u.ac.jp/wood/research_reports/A05/A05_2_3.pdf
174
Sakai, “About National preserved forest and its maintenance for the renovation use,” Research report of the forest
preservation for the cultural architecture material for its renovation purpose.” (2005), http://bg66.soc.i.kyoto-
u.ac.jp/wood/research_reports/A05/A05_2_3.pdf
90
gate, bridge and other shrine related monuments. It is a way to response the lack of
timber production that the recycling system can be developed for even better.
One should understand that 20 years cycle of renovation which is unlikely done by the
other shrines today is important because it offers to calculate and plan the timber
production much more efficient and predictable. Majority of the shrines are uncertain
about the date to renovate that usually have to reconstruct the wooden structure to
calculate the number of the timber needed to renovate.
Figure 64 Osakihachimangu, another shrine that practices cyclical renovation.
175
175
Official Website of Osakihachi-mangu, Accessed March 15, 2013, www.okos.co.jp/oosaki/
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Figure 65 Shikinen Sengu, Naiku under contruction in 2013.
176
4.4 SHRINE AS AN HISTORICAL EXPERIENCE
i. ‘Corner Museum’ with Local Collaboration
Some of the projects shifted its traveling approach from advertising its city as educational
sacred place. In April 1993, a street network project called ‘Ise Street - Corner Museums’
was founded around the town of Ise with a collaboration of private residences and
existing shops. The project was aim to provide an educational space such as a local art
gallery, History of the town, craft process, and exhibiting some historical artifacts and so
on. The idea of the collaboration work with neighborhood is to use a part of the ‘corner’
space from the existing historical housing on the first floor, and the existing stores. The
audience of this project is not only for the tourists but also it provides the leisure space
176
Naiku, Ise. Personal Photograph by Yoko Saeki. 23 March. 2005.
92
for the locals to gather, and collaborate each other to promote the events. Creating roll
playing game is the concept of the project and there are three benefits to this type of
leisure space.
177
Firstly, the project promotes the tourists and the locals to walk and
experience the actual historical site, and it provide understanding of its history
dynamically. Second point of the project is a lot more efficient way to utilize the corner
space, and it can increase the number of the corner museum easily. In the third point, the
contents of the corner museum can be flexible enough to change its theme and its
purpose.
178
The project is held by the locals with using their leisure time with their part of
the space that this volunteer spirit has been lost in the city in general now coming back to
its place. It is a starter of new approach to utilize the existing space that plays the
significant role of play to re-connect the locals. Culturally, the town of Ise has been
famous with its friendly hospitality from the locals which have created a significant part
of the Shrine visit experiences, and now the project is starting to bring the ‘Omotenashi’
means hospitality in Japanese developed with a modern context.
179
177
Naoko Sano, “Creating Roll Playing game: Type Leisure Space in Regional cities: Ise City’s Network of Street –
Corner Museums,” Toshikeikaku, no. 183 (1993): 50.
178
Sano, 50-51
179
Sano, 52
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Figure 66 One of the corner museums, Isewashikan.
180
Figure 67 Exhibits of traditional paper making.
181
ii. Preserving/renovation of the historical Shrine Town, Oharaimachi.
Oharaimachi is Mozencho, where the Oshi priests resided, and situated directly in front of
Naiku and offering accommodation to Shrine visitors. This part of town flourished during
the Edo Period (1600-1800s) when tourism to Ise Shrine was at its peak. Later in the
1970s, during another period of economic boost for Japan, tourism flourished to the
180
“Isewashikan, Ise washi Gellery(Taihouwashi Kougyou)“ last modified March 11, 2009,
http://jingu125.info/2011/11/02/20111101_22050322343/
181
“Isewashikan, Ise washi Gellery(Taihouwashi Kougyou)“ last modified March 11, 2009,
http://jingu125.info/2011/11/02/20111101_22050322343/
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Shrines again but the Ohraimachi was in a state of decline and because of surrounding
infrastructure developments such as National Road 23 and ease of transportation by car
and bus directly in front of Ise Shrine negated the need for visitors to stay in
Oharaimachi. Instead tourists opted to visit the Shrine in a day and then visit nearby Toba
area, an area that lies alongside the ocean. As a result the Oharaimachi loses its unique
appeal. Additionally, modern architecture becomes popular in Japan, which transforms
development in Oharaimachi which for the first time stops building in the traditional style
to instead erect wood frame houses with stylized concrete facades with displays in
English and many languages. One of the oldest sweets stores called Akafuku decided to
form a group called Naiku Mozencho Saikaihatsu Innkai whose mission was to undergo
renovations and return their building’s wooden structures back to the Edo period. In
1989, the City of Ise approved Akafuku’s streetscape project by giving them building
guidelines to help them improve the Ohraimachi area and the option to take loans out to
fund the project. As a result, Naiku Mozencho Saikaihatsu Innkai members completed
their development projects in 10 years. The reinvigoration of Oharaimachi exemplifies
how people rather than the government were the spark to implement modernization
upgrades and yet return to traditional Ise construction techniques. This in turn motivated
the City of Ise to invest in Oharaimachi and bury electric lines and install stone pavement
instead of concrete, all of which enhanced the area’s aesthetic appeal. Today
Oharaimachi, once “lost”, is now again a popular tourist destination because of the
dedicated community passion.
182
182
Interview with Tomoe Tani and Tomonori Yamamoto. Yoko Saeki. 9 January, 2013.
95
Figure 68 Oharaimachi after renovation and visitors souvenir shopping.
183
Figure 69 Renovated wooden façade of Oharaimachi.
184
183
Oharaimachi, Ise. Personal Photograph by Yoko Saeki. 23 March. 2005.
184
Renovated building façade at Oharaimachi, Ise. Personal Photograph by Yoko Saeki. 23 March. 2005.
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Chapter Four Conclusion
Ise Shrine is a representative of the relationship of Japanese society and its wood culture
today. The question this chapter raises is whether we should focus on the ‘skill’ and the
‘process’ of the ritual or focus on the fact that it costs millions of yen to sustain this
ritual. Where does one draw the line between traditions and contemporary reality? Who
defines tradition? Is tradition an evolving condition, Is it what remains amidst all shifting
histories? This chapter shows that I am not arguing to change Shikinen Sengu’s 20 year
cycle but to suggest that there may be lessons to learn from other shrines that could allow
the rituals to continue while address some of the bigger environmental challenges Japan
currently faces.
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Chapter Five: Conclusion/Prospective of ‘New’ Ise Shrine
In this chapter, I extract broad principles on place making and cultural continuity through
the discussion through the report. These principles are not necessary limited to the Ise
Shrine and maybe applicable to many sacred places all across the world that are
struggling with the dilemmas of the tradition and the modernity. The larger intent
drawing this conclusion is to understand that Ise shrine is both unique and typical. What
is so special about the Ise as a sacred place? What is so typical about the Ise shrine as a
sacred place?
1. Sacred Ritual must be understood as a celebration of natural phenomena and
elements.
The originating genius loci of the Ise shrine is rooted in four ecologies: Mountain, Forest,
River and Agricultural Field. The current rituals of the Ise shrine begin the mountains,
and end in the fields, connecting and celebrating all four ecologies through acts of
choreographed reverence. This has direct implications on the future of the shrine as a
cultural phenomenon. The preservation and conservation of this natural geography and its
elements is fundamental to the preservation of Ise’s future. In other words, the
preservation of Ise not limited to the shrines alone; it involves physical upkeep of its
natural surroundings.
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2. A sacred place is a celebration of man’s relationship with nature.
The shaping of a defined sacred place, whether a temple on a hill, or a shrine in a forest,
is a conscious human act of distinguishing that which is mundane from that which is
holy. The physical presence of such a place is what identifies man’s relationship with
nature through form and symbol.
3. Heritage Conservation is as much about process and product.
The idea of heritage is not limited to physical entities. It includes people, their histories,
their rituals, and evolving beliefs. It is the complex interconnection between past and
present that we understand as heritage. Preservation cannot always be limited to physical
buildings at the expense of the processes and beliefs that underlie them At Ise, therefore,
the conscious act of cyclic renewal is an intrinsic aspect of its conservation rubric. The
preservation of Ise must be understood globally on its own terms.
4. The experience of a sacred place is happens simultaneously at many scales.
There are numerous examples across human history where the experience of sacredness
through a physical place occurs sequentially or even concurrently at several scales.
Sacred places like Rome or Banaras can be experienced at a macro-scale by walking the
pilgrimage circuits that connect its various temples and shrines throughout the city. They
are also experienced at a micro-scale through the focused worship in individual temples.
The same is true for Ise. As seen in the earlier chapters, there are at least three
experiential scales at Ise: 1) The macro that is the entire ecology of its forest, river, the
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two shrines and their pilgrimage path; 2) the meso, which is the individual shrine
precinct, with multiple shrines and their surrounding ecosystems; and 3) the individual
main shrine as a sacred object.
5. The physical transition of Sacred to Mundane is one of the most important
aspects of a sacred place.
Different cultures have expressed this transition in different ways: Egyptian Temples
used gigantic pylons as literal walls to separate the two worlds. Shinto shrines in turn use
a simple rope to demarcate the boundary. In all cases, a clear and consciously created
transition is essential for sacred definition. In the case of Ise, the most important question
as seen in this study is to decipher where this transition should happen, and at what scale.
As seen in the previous point, it can happen at several scales – and it is through the
conscious design of each of these zones that Ise’s sacred experience will continue.
6. The experience of sacred places happens through many audiences.
Sacred places are experienced differently by different types of visitors. Pilgrims, tourists,
scholars, children, all take in the place differently. The evolving identity of a sacred place
should offer multiple choices for multiple age groups and visitor types.
100
7. The transformation of the physical surrounding of a sacred place must remain
sensitive to its core values and symbolic meanings.
Physical change and evolution is inevitable. Across the world, all sacred places evolve,
attract commerce and grow into mature habitats. Within such transformations, the
sacredness of a place is retained only through the presence of core symbols or meanings –
whether they are physical objects, ritualistic patterns, or larger perceptual and semantic
meanings. As seen in this study, the town surrounding the shrines has transformed
significantly, and has displaced many of the deeper meanings that were once central to
the Ise experience. One such aspect is the marginalized presence of the pilgrimage path
that connects the two shrines. Plans for the future of Ise must recognize such losses and
understand the urgency to act on them.
8. Sacredness is not separate from social and environmental concerns.
The history and evolution of Ise shrine affirms an indistinguishable relationship between
worship, care for nature and the sustenance of community. They were three parts of the
same phenomenon, mutually interdependent. As this study shows, this connection has
waned. For residents living close to the shrine grounds, Ise does not have the same value
today as it did then. And socio-political decisions have had significant impacts on the
natural geography. Policies that strive to strengthen this interrelationship remain at the
heart of Ise’s future.
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9. Tourism can be a catalyst for sacred places.
There are numerous instances across the world where tourism has serves as the catalyst
for a sacred place’s socio-cultural renaissance. By arousing broad curiosity through the
display of the most distinctive aspects of a place; by creating facilities that can welcome
and accommodate visitors; by offering incentives for exploration and scholarship; many
sacred places have economically thrived and prospered. The challenge in such cases is to
know where to draw the line so that such places do not become cultural caricatures of
their past, or lose their identity. Even as a unique sacred place in the world, that
undergoes cyclic renewal, as seen in this study, Ise does not bear the global magnetism of
other sacred places across the world. This aspect needs to be recognized as an agenda for
future policy mechanisms.
10. Sacred places adapt to changing economic, environmental and cultural
demands.
The evolution of any place is a process of constant adaptation to a variety of cultural
forces. Through such processes, forms and rituals change but retain their meanings.
Conversely, meanings change but retain their forms. As mentioned in this study, the
Izumo shrine was not always renewed in its current 60-year cycle. This six-decade cycle
was a practical response to changing socio-cultural preferences. Likewise, the 20-year
cycle of Ise was based on the time needed for the trees to grow – it was in other words a
practical as well as symbolic. As seen in this study, there are several circumstances that
have changed scared patterns centered on the shrines – such as the timber that is now
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imported from other places. The future of Ise should emerge through the careful
understanding of its changing socio-political and environmental circumstances.
11. The specific local crafts associated with sacred places are an intrinsic part of its
identity.
Many sacred places across the world are repositories of cultural art and craft forms.
Compared to mundane contexts, sacred places often have the ability to retain many
authentic patterns within their changing patterns. Ise’s unique crafts – from carpentry and
timber logging, to Shinto art forms need to be recognized as a part of its identity. They
need to be brought forward in media exhibits about the shrine, creating opportunities for
visitors to understand their relevance.
12. A sacred place needs to balance its evolving cultural identity with its mythic
profile.
Sacred places remain special because of their perceived aura. Their mythic origins, the
legends associated with them, their elusive histories all create their special presence.
Today Ise is a mirror of Japan as a whole and bears a national profile. However, its
mythic dimensions and elusive origins are less known to the new generation. Efforts to
present Ise not just as a destination, but as a deeper Japanese phenomenon can go far to
enhance the contemporary profile of this unique place.
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Chapter Six: Recommendations for the future Ise Shrine
In this final chapter, I intend to validate the broad principles outlined in Chapter 5 with
recommendations for the future of Ise Shrine and its surroundings. These
recommendations are based on my personal observations after two field visits in 2013.
They are intended as outlines for further thought and discussions and offered to both
inspire further study on this subject, as well as highlight the need to act on them.
1. Sacred ritual must be understood as a celebration of natural phenomena and
elements.
We have concluded that the Ise shrine represents four ecologies: Mountain, Forest, River
and Agricultural Fields. All of these elements form part of the Sengu today as they did
before. Policies need to be initiated to stringently preserve and control activity and
development in key natural element related to the Sengu. Misomayama which known as
the source of lumber for Shikinen Sengu right behind the Naiku today only taken down to
use 20 % of the total timber materials. These forests should manage and plan for
increase the number of timber production for the future Shikinen Sengu. Also these
forests are valuable function for infiltrating the water to clean that effects the Isuzu river
in front of the Naiku that the entire ecologies need to corporate to sustain each others.
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2. A sacred place is a celebration of man’s relationship with nature.
The Ise shrines are incomplete without their surrounding forests of Misomayama that
once supplied the wood for their rebuilding. Policies and actions must be outlined to
enhance the health of these forests above and beyond state policies.
3. Heritage Conservation is as much about process and product.
The traditional building skills involved in constructing the Ise shrines are often hidden
and unknown to the public. These skills also should be celebrated and highlighted and
passed on to future generations. Take an example of Osaki-hachimangu, the shrine is
opened to the public to show the process of renovation of the Shrine to acknowledge the
value of the historical building as a process.
4. The experience of a sacred place happens simultaneously at many scales.
As we have seen in Chapter Two, there are three scales of Ise’s experience: the individual
shrine precincts, the pilgrimage path between them, and the larger macro-geography of
the 152 shrines and its natural geography. Thus policies should be initiated to re-
emphasize these locations as a part of the Ise experiences.
105
Figure 70 The pilgrimage path in Furuichi.
185
5. The physical transition of Sacred to Mundane is one of the most important
aspects of a sacred place.
The transitional space between the Ise train stations to Geku should be enhanced because
it is the first experience that people have going to the shrine. The plaza near the train
station should be designed to help to mediate the transition between the town and the
temple. The street connecting the plaza to the temple should be enhanced in order to
encourage more people to walk and explore.
185
The pilgrimage path in Furuichi, Personal diagram created by Yoko Saeki. 23 March. 2013.
106
Figure 71 The connection between the Ujiyamada station to the Geku.
186
6. The experience of sacred places happens through many audiences.
Programming of temporal events around the shrine should be coordinated into order to
invite a broader range of users and create a more dynamic space. Temporary events are
more flexible to accommodate the uses and users and are more financially manageable.
One example can be local festivals, an attraction that will bring children, scholars and
tourist together. Vacant lots around the shrine should be investigated for use for such
temporary events.
186
The connection between the Ujiyamada station to the Geku, Personal diagram created by Yoko Saeki. 23 March.
2013.
107
7. The transformation of the physical surrounding of a sacred place must remain
sensitive to its core values and symbolic meanings.
The pilgrimage paths should be reactivated through different uses and programming. In
order to reconnect people to the 152 different shrines, transportation patterns should be
shifted in order reduce traffic volume from the pilgrimage path, and make it more
pedestrian-friendly. Urban design interventions such as benches and paving should also
be introduced to enhance the pedestrian qualities of the path. Further, strategies should be
developed towards short, middle and long-term transformation of the town that is
currently devastated by random development. Short term strategies could revolve around
small scale, low budget interventions such as the augmentation of key streets or façade
improvements. Middle term could be the selective restoration of its key buildings or the
bringing in of new catalytic uses such as a new museum etc. Long term could be the
crafting of urban design guidelines that will chart a new course for the formal
development in the town.
8. Sacredness is not separate from social and environmental concerns.
Instead of relying on donations to support the Ise Shrine, unique policies can be created
that give incentives to local residents who can give their time and efforts to maintain the
shrine. Institutions such as schools can start to encourage citizens to reinvest in Ise
Shrine, which can bring awareness and knowledge to their own neighborhood and create
a more favorable climate for sustainable change. It is a give and take, where the local’s
108
can initiate and sustain the change that is needed to balance worship, care for nature and
the sustenance of the community.
9. Tourism can be a catalyst for sacred places.
Materialistic tourism needs to be scaled back. There needs to be greater focus on a more
reflective and scholarly type of tourism, where the unique ritual processes and sacred
geography can be more accessible to both curious locals and foreigners. Rather than
highlighting just the shrine as a single element in an exhibition, the focus should be on
engaging visitors through tours of the larger site and simultaneously emphasizing the
craftsmanship in the shrine. Ecological tourism should be promoted and expanded around
the shrine. Visitors can gain a more rewarding and complete picture of the ritual process
because it is so intrinsically tied to the forest and nature.
10. Sacred places adapt to changing economic, environmental and cultural
demands.
The rituals of Ise must be revisited through discussions with its religious heads to open
possibilities for adaptation and change towards rethinking the relationship between the
shrines and these forests. Can Ise like other shrines expand its 20 year cycle? Can it like
other shrines, rebuild only parts of the shrine complexes? All such possibilities need to be
discussed as larger cultural issues that affect Japan as a whole.
109
11. The specific local crafts associated with sacred places are an intrinsic part of its
identity.
Beyond museums that can showcase the craft traditions of Ise, workshops should be
initiated for ordinary citizens to participate and get exposed to the crafts surrounding the
shrine’s Sengu. Such crafts should not be limited to building reconstruction alone. They
should encompass all its related facets such as the making of scaffolding, the coverings
for the shrine, the storage for the timber etc.
Figure 72 Craftsmen making products for ritual use near the Shrine sites.
187
187
Tasumiya et al., Isejingu, 101.
110
12. A sacred place needs to balance its evolving cultural identity with its mythic
profile.
While attempts should be made to enhance the presence of the Ise Shrine to the new
Japanese generation, through cultural campaigns, scholarships, websites and other
initiatives, such efforts should not trivialize the stature of the shrine. Tourist activity
within the shrine precincts and its immediate surroundings should be strictly monitored
with fines for violations. The future of Ise shrine will emerge from the degree of its
reverence by both people from within Japan and beyond.
111
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NOTE:
1. Diagrams in this paper were compiled using the sources cited in the bibliography.
2. The personal pictures were taken during the trip to Ise Shrine in January 8
th
, 9
th
and in
March 21 and 22
nd
.
115
Appendix: Timeline of Ise’s Evolving History and Shifts
Emperor’s Period/ Power of Imperial Family of Japan: Year before 794-1337
BC 92: Naiku built for the sun goddess of Ameterasuomkami, in the city of Uji.
478: Geku’s arrival: Geku is dedicated for Toyouke no omikami, the goddess of agriculture
and industry. City of Yamada is established.
690: Shikinen Sengu Begins.
792: Shikinen Sengu is cancelled in Naiku because of fire incident.
1000: Priest Oshi (Lowest ranking priest) system began separately in Geku and Naiku.
1169: Shikinen Sengu is cancelled in Naiku because of fire incident.
Around 1296: Rivalry between the highest priest of Geku and Naiku over arguments
regarding hierarchy of powers between the gods.
1200-1300: The city of Yamada and Uji grew with the power of Priest, Oshi.
1343: The preserved forest of Ise Jingu (Kamijiyama) behind Naiku is changed to Aichi
Prefecture for 35
th
of Shikinen Sengu for Naiku.
1380: The preserved forest of Ise Jingu (Kamijiyama) behind Naiku is changed to Gifu
Prefecture for 36
th
of Shikinen Sengu for Geku.
116
Warring States Period/ Wars and conflicts within Japan: 1400-1600
1337-1573: Roads are regulated and constructed for Shrine pilgrimage. Ise Sangu Gaidou
from the northeast direction, and Ise hongaidou from the southwest direction (Nara
prefecture).
1337-1573: Increase power of Oshi in the Monzencho (shrine related machi known as
religious town).
1337-1573: Furuichi, a red-light district is developed between Geku and Naiku on the
pilgrimage path.
1462: “Iseko” a group of representatives established among peasants to collect offerings
from the community to visit Ise Shrine.
1486: The war begins between Geku and Naiku over the hierarchy of power between
goddess.
1400-1500: The first painting of Ise Shrine in bird’s eye view called “Mandalas of the dual
Shrines at Ise: Ise ryougu mandarazu” was painted.
1400-1500: Early Shrine Crisis: The Shikinen Sengu is stopped for over 100 years due to
the chaotic wars within Japan, and dangers in lack of money.
1495: Natural Disaster: Isuzu River is flooded due to heavy rain.
1498: Natural Disaster: Miya River is flooded due to great earthquakes.
1585: 41
st
Shikinen Sengu is held for both Geku and Naiku.
117
Edo Period/Popular enjoyment of arts and culture: 1603-1868
1603: Yamada Bugyou is established under Edo Bakuhu, a feudal Japanese military
government to regulate, organize, and protect the Shrine. It also provides for the
cost of Shikinen Sengu.
1603: The birth of Oshi around the shrines.
1650: Popularity of Ise Shrine visit increases. There about 500-600 pilgrimages per day.
At the time, Japan’s Population was about 1781 million.
1670: Geku catches on fire and burns.
1676: Miyakawa River was opened as a pilgrimage path to get to the shrine by boat.
1700: Kawasaki district near Geku becomes a river trading culture/food exchange central.
1709: Location of the preserved forest is changed to Ngano Prefecture for the 47
th
Shikinen
Sengu.
1771: Infrastructure improvements of Ise encourages more people to visit the shrine by
themselves due to its convenient and safe route conditions. The price of commodity
dramatically increased 3 times higher.
1830: Peak number of pilgrimages: 427million sper year. Japan’s Population: 3228
million.
118
Meiji Period/Westernization & Industrization: 1868-1912
1870: Western Architecture begins to be built. Example: Ujiyamada Post Office Building
1871: The Meiji Restoration: Removed the ‘Oshi’ System. Many of their house complexes
was demolished and abandoned.
1871: Number of pilgrimages decreased due to the Meiji restoration.
1887: The town of Yamada(Geku) and Uji (Naiku) is combined, and renamed to
Ujiyamada Cho.
1897: Yamada Station Opened. Sangu Densha, Train Line developed connecting between
Geku and Naiku.
1898: Naiku caught on fire.
1901: Western Architecture is being built. Example: Yamada Redcross Hospital/Yamada
Sekiju Byouin.
1904: Japanese Government suggested to the emperor to change the Ise Shrine structure to
use concrete footings which are cheaper.
1905: Shinto Densha/Chinchin Densha: City local rail train which connected Geku and
Naiku and demolished in 1922.
1909: Miyuki Dr is built for the Meiji emperor.
1909: Western Architecture is being built. Example: Shrine History Museum/
Jinguuchoukan
119
Taisho Period/1912-1926
1912-1926: Forest reformation: In planning for the 100 years of Shikinen Sengu more
acreage of forest is preserved and more trees are planted.
1912-1926: Ise Shrine is designated as a sacred place in hopes to make the city a more
religious sacred. The city is called “ Shinto/ God’s City”.
1912-1926: City of Ujiyamada becomes one of the centers for commodity and goods such
as tea, ceramics, food, and paper.
1916: Expo 1: Shinto Sacred urban city exposition opened: called ‘Shinto hakuran kai’
1920: Factories are built.
Showa Period ( before/during the war): 1926-1945
1920: Koshi, red-light districts were degraded due to other infrastructure development
between Geku and Naiku. Traditional Culture(Naiku) &Urban Culture(Geku)
1929: Infrastructure Development 4: Train Lines/ Sangu Densha (All lines)
1927: Machi and Mura is combined the districts become one city.
1930: Infrastructure Development 5:Daijingumae Station
1931: Western Architecture/Infrastructure Development 6: Ujiyamada Station opened.
1933: ‘New Urban Development & Sacred City’ master plan proposal: Daishinto
Tokubetsu Seichi Keikaku
1941: Pacific War Started
1941: Daijingumae Station closed( Across from Geku)
1944: Yokohama Rubber Factory built to manufacture car tires.
120
1945: Shrine Crisis Bombs in Ujiyamada: 60% of the city is burnt.
1945: Koshi, red-light district is completely burnt.
1945: Pacific War ended: There is a drastic decrease of Ise Shrine pilgrimages.
1945: Shrine is owned by corporations rather than the government. There is a risk of
decreased number of Shrine visits.
1929: Infrastructure Development 6: Mikimoto Road (the shortest path from Geku to
Naiku) is changed from bicycle and pedestrian use to automobile use.
1946: National Park in Mie Prefecture was established for the first time.
1948: Expo 2: Heiwa Peace Expo/ Visitors: 44 million people /Ujiyamada Station as a
center of the expo (near Geku)
1948: Ise City: Machi and Mura combined to become Ujiyamada city. Later the name of
the city changes to Ise.
Late Showa Period/ Post modern Kindai to Modern Gendai (after the war): 1945-1989
1953: Expo 3: Ise’s osengu memorial Exoposition/Shikinen Sengu Memorial Expo
1962: New Tourist Development (Mie) : Toba Aquarium Visitors: 94 million in 2009
1958: Expo 4: Ise Sangu Exposition/Ise Shrine Expo
1959: Natural Disaster 1: Ise bay Taiphoon. Damaged to the preserved forest of Ise Shrine.
1961: Infrastructure Development 5: Ise Road, Ise Shima Skyline, Shinkansen(Express
train)
1962: New Tourist Development (Mie) : Suzuki Circuit/ Car races stadium, amusement
park, hotels. It can accommodate 16 million of people.
121
1966: New Tourist Development(Mie) 1:
Nagashima Spa Land /Amusement Park, the largest outdoor swimming pool in the world,
largest outlet shopping mall in Japan / Visitors: 500 million during the peak today
1968: Mie Prefecture Stadium is built near Naiku.
1965: Infrastructure Development 6: Shinkansen/high speed train
1973: Open Ceremony to the public 1: Okihiki Gyouji/ The timber transportation ceremony
is open to the public.
1973: Peak in the number of visitors: 869 millions of people visited.
1973: Open Ceremony to the public 2: Oshiraimochi gyouji /A ceremony to bring new
pebbles to the shrine to replace with the old is also open to the public to join. (The ceremony
is recorded/known only recently.)
1979: Reforming the cultural District: Proposal to re-form the Naiku Oharaimachi
1988: New Tourist Development(Mie) 2:
Shima Spain Village Amusement Park / Land Area: 113ha/ Visitors: 375 million
Heisei Period: Today/ Growth of Information Technology: 1989
1993: New Tourist Development : OkageYokocho/Brand New (Near Naiku adjunct to
reformed Oharaimachi.)
1990: Naiku Oharaimachi city reform is finished/ Nostalgic of Edo Period
1994: Infrastructure Development 7: Expressway Ise Jidousha dou is opened.
1994: Expo 5: World Ceremony Exposition/Sekaishukusan Hakurankai Visitors: 300
Million
122
2002: Reforming the cultural District: City Corner Museum, Machikado Hakubutsukan.
Kawasaki River District was the first one to be modified.
2005: Ise City Expanded: Three other larger cities are combined.
2005: Preparation for 62
nd
Shikinen Sengu in 2013 started: The process takes around 8
years to prepare.
NOTE: This Timeline was compiled using the sources cited in the bibliography.
Abstract (if available)
Abstract
The Ise Shrine in Mie prefecture in Japan has gained global fame as the consummate archetype of the Japanese architectural tradition. From Bruno Taut’s comparison of this ancient Shinto Shrine to the Parthenon in Greece to Arata Isozaki’s post-modern narrative on its hidden and elusive ornamentation, Ise has been the source of constant intellectual architectural curiosity, both as an aesthetic as well as historic artifact. The Shrine’s most intriguing dimension – particularly for the West has remained its 300 year old cyclic re-building tradition, where in the wooden buildings are carefully taken apart every 20 years, and rebuilt afresh in the same form at an adjacent site. The ritual, called the Shikinen Sengu is a national crowd puller with every Japanese native vying to be a part of it. This sengu is a spiritual ritual of elaborate proportions with every act embodying the tenets of the ancient Shinto belief in the divinity of nature. However, our lifestyle, environment, the way of thinking change over generations that the existence of Shikinen Sengu is less recognized and interested among younger generation today. In the physical city condition, the urban network around Ise Shrine has been also faded over time due to its recent infrastructure development that the urban network has been changed over time from its actually relation to the shrine today. It is also a pragmatic tradition that responds to the impermanence of wood as a building material that there is an issue on the lack of preserved forest as well as to preserve its view of the holly forest not only as part of the shrine but also as part of the rest of the surrounding environment. ❧ While there is significant scholarship on the architectural and re-building aspects of the Ise shrine, the broader "behind-the scenes" story that underlies the sengu remains less studied and even less known. For instance, wood for the shrine’s rebuilding has to be grown, cut, seasoned and transported to the site – a process that spans distant forests and two decades to come to fruition. As such, the material requirements and the acts of preparing for the sengu have since ancient times had significant ecological implications and continue to do so. The phenomenon of Ise in other words cannot simply immediate natural influences it exerts on Japan’s ecology at a national level. ❧ Taking this as its springing point, this thesis seeks to re-examine the Ise Shrine beyond its stereotypical image of a constantly re-built wooden shrine, as an ecological phenomenon with serious environmental and cultural implications for the future of post-industrial Japan. What exactly is the ecological footprint of the Ise shrine? How has it changed through its history? How have the shrine’s building rituals adapted to social, political and more significantly environmental changes over the ages? What has stayed the same in this process? What has changed? And what has been obliterated? In so revisiting the 'landscape of Ise' in space and time, this thesis seeks to examine the current practices and policies that underlie its rebuilding process, and propose edits, insertions or even transformations towards re-framing Japan’s most sacred place within the realities of the country today. This Thesis argues that Ise’s timelessness needs to emerge from a profound and intrinsic relationship with the changing cultural landscape of Japan and its people.
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Behing the Shikinen Sengu: re-examining the urban & ecological dimensions of the Ise Shrine
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