Essay: Japan, America, and sacred nationalism

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Japan, America, and sacred nationalism

From the book: Chum for Thought: Throwing Ideas into Dangerous Waters by David Satterlee

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Chum For Thought:
Throwing Ideas into Dangerous Waters

Japan, America, and sacred nationalism

The Japanese islands have remained relatively isolated throughout their history. This has allowed for the development and concentration of distinctive religious and cultural characteristics. Although Japan has experienced Eastern influences (mostly Chinese and Buddhism), and Western influences (especially Anglo/American and Christian), these have seemed to only flavor, not disrupt, the Nipponese sense of identity. This bears a strong resemblance to contemporary American right-wing conservatism.

From the most ancient times, Japan, and its Shinto practices have been organized around community-clans and their respective clan gods. Even when communities gradually expanded, community worship continued to revolve around local guardian gods and the ancestors of extended families. Broader political power was rooted in the relationships of confederations of clans. This religio-cultural structure made it unlikely that religions of foreign origin could have much impact and still remain intact. This system retained a stable core of abiding traditions, supplemented by a somewhat more adaptive layer of minor local traditions.

As an example, Buddhism, when promoted by certain nobles, was assimilated in Japan by
considering local practices as manifestations, rather than contradictions. It helps that Buddhism does not insist on a strict distinction between secular matters and that which is sacred. Seeking purity was already esteemed as a matter for all members of Japanese society. Extending that search for purity, by renouncing the world and taking up monastic service, was no great leap. Accepting the Buddha Nature in all things is parallel to accepting the spirit essence in all things. Buddhism advocates that one abandon grasping for self-interest as Shintoism promotes community welfare over selfish pursuits.

In Japan, community purity and religious control was part and parcel of political authority. The Shoguns, for instance, never hesitated to challenge religious influences that threatened their power. Each ruling clan elevated their own gods and divinized their own ancestors, producing “sacred kings.”

Eventually, Japanese society was able to more-completely organize itself into a coherent nation with supreme religious and secular authority vested in the Emperor. When war with China was initiated in the Emperor’s name, it became a sacred national war and reflected Japan’s over-riding pride in their national superiority and identity. All aspects of life became part of a holy war. At the end of World War II, American strategists seriously considered that every citizen would take up arms if the mainland of Japan was invaded.

Although the current Japanese culture retains a strong sense of honor and responsibility to community, the shock of Japan’s ultimate defeat in World War II devastated their sense of sacred nationalism. Japan is now often considered to be even more secular that the West. Japan has been rapidly industrialized and urbanized. Social mobility and personal isolation is endemic. The Japanese psyche has rocked from one pole to the other.

Presently, parts of American culture are in a state of radical transition as right-wing religious conservatives struggle for ever-greater governmental control. We are, on the one hand, “One nation under God,” and, on the other, a melting pot of diverse immigrants. This makes generalizations difficult and open to contradiction. Nonetheless, George Bush was able to start and sustain foreign conflicts in the name of “protecting our [capitalistic and mostly-Christian] way of life.” This could hint at an American parallel to the military adventurism that sprang from Japanese homogeny. 

Conservative elements of the Republican Party seem distressed that they are losing their grip on a vision of Christian religion as intrinsic to what they see as American national identity and culture.

On the other hand, American liberalism seems to be persistently emerging into a proud model of diversity and tolerance. Old majorities are finding themselves not only endangered, but irrelevant. John F. Kennedy broke the Protestant barrier; George Bush appointed women and Hispanics. Now, the leadership of Barack Obama seems to be outdistancing conventional wisdom so fast that traditionalists can neither keep him in sight nor rein him in.

Isolated cultures, such as those of ancient and feudal Japan, are capable of sustaining religions and religion-infused cultures and identities. In Japan, the popular ethic of myopic superiority (including devotion to the traditions of kami, ancestors and Emperor) erupted and suffered mortal disruption following World War II.

Our world still finds remnants of rabid religious and ideological nationalism. Stalin, Mao, the Khmer Rouge, Pakistan, North Korea, and conservative American evangelicals are a few remaining flashpoints of isolationist nationalism. The balance of the world is growing toward proliferation of international relationships, dependencies, and cooperations. Radical identities including race, language, religion, cuisine, and nationality are being subsumed by multinational businesses, non-governmental organizations, and international treaties. Our distinctive cultures are dissipating. Even deep in the Appalachian mountains, I only have to drive a few miles to find several restaurants serving fresh Japanese sushi.