Recent Trends in the Geography of Religion in Japan - Geography of Religion in Japan: Religious Space, Landscape, and Behavior - page 11

1.2.2 Towards a New Geography of Religion

Park ( 1994 ) divided the geography of religion after the 1960s into: (1) spatial pat-
tern of religion, (2) diffusion of religion, (3) dynamics of religion, (4) religion and
demography, (5) religion and landscape, and (6) sacred sites and pilgrimage.
Japanese geographers of religion have not discussed some of these themes.
Western geographers focus on “ethnicity and religion” and “religion and poli-
tics,” and Park categorized these into “religion and demography.” Japanese sociolo-
gists of religion are still interested in these areas. Manifestations of religious
phenomena are so various that study fi elds relevant to religion are also diversifi ed.
Oda ( 2005 ) proposed three main issues as prospective fi elds for study. First, Japanese
geographers should cooperate with religious historians to ask how and why reli-
gions were distributed. Second, geographers should seek to understand how
Japanese religions control environmental modifi cation. Third, geographers need to
set religious phenomena against the background of social, economic, and political
situations in each region. Now that many of the boundaries between human and
social sciences are blurring, it will be more diffi cult to fi nd a positive way of dif-
ferentiating geographical study from other disciplines. It seems right that geogra-
phers should seek to bridge the disciplines.
I conclude the important topics are as follows: fi rst, the geography of religion
should elucidate religion. Park ( 1994 ) distinguished two approaches: a “religious
geography that focuses on the role of religion in the formation of worldview or place
recognition of human beings” and a “geography of religion, that is concerned with the
relationship of religion with society, culture, and the environment.” Park noted that
many scholars were more concerned with the geography of religion than religious
geography, depending on whether he/she recognized the geography of religion as a
part of geography or a part of religious studies. I think that studies that are avowedly
religious would benefi t from taking into consideration a geographical perspective in
the same way that cultural geography strengthens the character of cultural studies. I
also expect some religious studies to be developed from geographical characteristics.
Nakagawa ( 2005 ) has stated that modern geography has discarded teleology and
regional substantialism, and he argues that religious values based on teleological cos-
mology have actually created regional communities through their behavior. In the
near future, more researchers will examine how religious thought and sacredness
directly infl uence individuals, societies, and spaces (Fujimura 2006 , p. 74).
Second, although the contribution of historical geography in the last decade has
been remarkable, the focus should switch to modern Japan. Modern geographers
should pursue themes that elucidate and explore the social problems of new reli-
gions, symbolism of religious buildings, and relationships between tourism and
religion.
Third, Japan can be seen as a religious laboratory (Kishimoto 1961 ) and is a par-
ticularly good study fi eld for the geography of religion. Syncretism is an important
Japanese religious feature (Shimazono 1987 ), and several religions (including Shinto,
Buddhism, and folk religions) coexist without inconsistency in the community.