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CONTEMPORARY JAPANESE SOCIETY AND RELIGION Japan’s 1980s Consumer Society and Girls’ Fetishism: Focusing on Girls’ Original Charms and Transmigration Girls Phenomena | KIM Hyojin On the basis of David Graeber’s discussion on fetishism as ‘social creativity’, I explore the possibility of interpreting Japanese girls’ magico-religious practices during the 1980s as their social creativity to find a way of living in burgeoning consumer society. Also, I analyze how older generation “translated” girls’ fetishism as their own subculture by rereading Otsuka Eiji’s Shjo Minzokugaku (Folklore of Young Girls) and his other works on 80’s girls’ culture, borrowing Sakai Naoki’s concept of translation.
In spite of the religious circumstances of Japan during the 1980s, which are characterized by the dominance of new academism, new age movements and new science, and the development of new-new religions, why did people pay attention to girls’ fetishism as the symbol of religion in 80s’ consumer society? In order to answer this question, I illuminate girls’ magico-religious practices and transmigration girls phenomena in the 1980s by analyzing girls’ occult magazines and girls’ comics specializing in those issues. Original charms and deviations, created by girls themselves, and the idea of transmigration were very popular among girls in the 1980s, and a variety of media, especially magazines and girls’ comics, allowed girls to share their ideas and communicate with each other within girls’ community. While girls’ fetishism had often interpreted in terms of Japanese nationalistic imagination, it should be emphasized that girls’ practices were rather byproducts of their efforts to interpret rapid consumerization of the Japanese society in which every social relationship could be expressed and converged on consumption, such as buying and presenting fancy goods.
Finally, I argue that Otsuka, who tried to read the essence of 1980s’ consumer society through the girls’ subculture and their fetishism as social creativity, was a “translator” who translated girls’ contemporary fetishism into academic discourses on prewar girls’ culture and mainstream society that sexualized girls. In this respect, Otsuka’s work can be evaluated as a creation of “continuity in discontinuity,” which eventually led to fetishism of girls and their sexuality in the 1990s.  • Keywords: fetishism, original charms, Otsuka Eiji, girl’s culture, consumer society,
transmigration girls, translation
Ykai Boom in Contemporary Japanese Society | PARK Jeon Yull Ykai refers to the naming of attributes of sound, phenomenon, fear and mystery that are often difficult to describe. When Ykai () is discussed in Japan, its detailed contents can be
Abstract
299
explained in three levels, Ykai as a phenomenon, as character in a story, and as a moulded and visualized figure.
While people speak about Ykai repeatedly, people will start to recognize Ykai as if they exist as real entities. As a result, Ykai and monster obtain names, and some Ykai even possess unique shapes and personalities, becoming subjects of creative illustrations and stories.
Ykai does not simply remain within the abstract world of stories. It sometimes reappears on ritual performances of festivals, which are designed to demonstrate its past dignity as an object of rites. In addition, it often is painted as characters of drawings or theater plays, or commercialized as toys and accessories. At this moment, Ykai is produced with a fixed image of strong personality, specific name, and concrete figure. Once its fixed image has determined, it maintains its image, but is reproduced into various forms. Traditional Ykai, such as Oni (), Tengu (), Kappa (), Tanuki (), has formed various characters today. In addition, Ykai nowadays is continuously recreated in various ways.
Ykai has become a huge boom as it has engaged with the cultural demand of contemporary Japanese society. Works an Ykai in contemporary society function as an important material for cultural production, and have become a subject of enjoyment and healing. In addition, Ykai has formed into a huge business world, using it as tourism resources and contents for local cultures. • Keywords: Ykai, Shosh Saiyakuki, Ykai watch, externalization
Pilgrimage and the Japanese: Focusing on Kumano Kod | PARK Kyutae  Multiple sacred sites for pilgrimage, such as Shikoku Henr, Saigoku Kannon Pilgrimage, and Seven Lucky Gods Pilgrimage, have widely developed in Japan. The purpose of this essay is to examine historical distinctions and especially religious meanings of Kumano Pilgrimage, which includes not only the so-called Three Grand Shrines of Kumano, consisting of Kumano-hongu-taisha, Kumano-hayatama-taisha, and Kumano-nachi-taisha, but also Seiganto- ji and Fudarakusan-ji. In so doing, I pay close attention to several points as follows: the deep relationship between Kumano and Shugend, passage to Fudaraku, which can be said as a distinctive form of ritual suicide, Yunomine hot spring and the story of Ogurihankan, episodes of Ippen and Izumi Shikibu, Hana-no-iwaya based on the myth of Izanami, the symbol of three-legged crow and so forth. In conclusion, I show that religious motifs as border, purification, death and rebirth were the original core of Kumano Pilgrimage and that nowadays it is newly reproduced by the ways of Spirituality boom or Power Spot boom since the registration of “Sacred Sites and Pilgrimage Routes in the Ki Mountain Range ( )” as UNESCO World Heritage Site in the year of 2004. • Keywords: sacred sites, pilgrimage, Kumano Kod, Three Grand Shrines of Kumano, purifi-
cation, death and rebirth