Spatial Structure of Japanese Religion - Geography of Religion in Japan: Religious Space, Landscape, and Behavior - page 58

is that the area within 50 km of the shrine is where people believe in a God of
production who endows agriculture, which is comparable to the primary belief
area in Mt. Iwaki (Miyata 1970 ) and Mt. Togakushi (Iwahana 1992 ). However,
in this area there is no communal connection for setting a belief in Kasama
Inari as a bond.
In one cycle, rice selected by God was sown in the Otauesai ceremony, and
was distributed to believers, and then dedicated as Hatsuhomai as a token of
thanks by believers at the Kenkoku-Kenken festival held in the autumn. This can
then be used, at least in the primary belief area, to note the relationship between
Kasama Inari and the traditional deity of farmers (rice fi eld God) and identify
the area directly endowed by the shrine.
(2) Secondary Belief Area (Within 50-150 km of the Shrine)
Every index indicates this is the highest density distribution area. The distribu-
tion of ko reveals the dogyo nakama (Accomanying type) were conspicuous
west of Kasama Inari through to the southern sector. The case studies indicated
the ko functions as a belief and a recreation organization, leading to the pre-
sumption that Kasama shrine, where people can only worship on a day trip,
forms part of a leisure day trip for the region. Fewer product dedicators were
found west and southeast of Ibaraki within 50 km of the shrine. The distribution
of invitational branch shrines is densest in this area. With each index, the distri-
bution was highest closest to the shrine, but lower further than 100 km from the
shrine. This area can be categorized as a secondary belief area and is similar to
substitute worship associations of mountain religions. The Kasama Inari and
mountain religions have common features such as active formation of worship
associations and invitational branch shrines.
The secondary belief area of Kasama Inari contained a core of believers that
show characteristics of density distribution. In this area, believers had a strong
God mode element and dissemination of the belief leads to the expectation of
propagation of worshipers and the intermediation of religious persons.
(3) Tertiary Belief Area (Within 150-800 km of the Shrine)
No product dedicators were found in this area, and the believer distribution was
limited to worshipers entering the sanctum and invitational branch shrines. The
distribution density of worshipers and invitational branch shrines was lower
than the area of the secondary belief area within 50-150 km. Beyond 150 km,
the distribution of ko decreased signifi cantly and the distribution comprised
only invitational branch shrines. Beyond 200 km, the distribution can be
described as enclave-like, and believers were rare. Some believers in Kasama
Inari were found in Hokkaido and Ehime, but no believers were found more
than 800 km from the shrine. The distribution of believers was sparsest in the
tertiary belief area furthest from Kasama Inari . For example, four active
Kasama Inari Ko that existed in Nagano had active representatives and
caretakers.