Date: 18：00 ~past 20：00, second weekend (Friday~Sunday), Feburuary every year,
Location 　　　　　　Shinzan shrine, Oga city in Akita prefecture
Acces: It takes about 50 minutes from Akita to Oga by Oga Line. From there, take the toll shuttle bus for about 40 minutes.

You can also watch the following you tube video →https://youtu.be/tKpC2YpuvHA
　　　　　　　　　　　　　　　　　　　　　　　　　　　 https://youtu.be/RRG1ft4RhkE
https://youtu.be/owqMaDMqG1Y

On the way back, the bus will take you to Oga Station or Oga Onsen (hot spring). You are going to arrive in Akita around 10:00 or 11:00 pm.
It’s not a bad idea to relax and unwind at Oga Onsen. The hot spring would surely relax you in a snowy landscape in the middle of winter. Don’t let yourself be troubled by the Namahage coming into in your dreams.

Prefer: https://discoverdeeperjapan.com/2020/02/07/namahage-sedo-matsuri/ Namahage Sedo Matsuri
https://discoverdeeperjapan.com/2020/02/07/namahage/ Namahage
　　　 https://oganavi.com/sedo/en/ Official site

Date: 16th and 27th, August
Location: Oaza Kamikomatsu, Kawanishi city, Higashi-Okitama district, Yamagata prefecture (Daikoin-temple and Suwa shrine)
Access: 15 minutes walk from Uzen Komatsu station

Yamagata Prefecture has a wide variety of lion and deer (both shishi) dances. Among them, in the southern region where this lion dance is performed, the three lion dances commonly seen in the Kanto region are popular. The faces of the shishi are Kanto-style, and the way ”Hana-gasa (the flower hats)” accompanies is also very similar.. There is a reason why the lion dance of this small region is so popular among people. It is the performance jumping through the fire ring.

History and composition

The dance is divided into three parts: the “introduction,” the “development,” and the “finale/climax,” and it takes about 50 minutes to go through the whole dance. Therefore, usually only the “development” is performed. Most of the content is about farming. There is also a scene where a wild boar gets lost among the flowers. There is a scene in which a mother lioness loses sight of her child. In other words, the ring of fire is used to express the feeling of not being afraid of fire for the sake of the child.

Jump through flaming hoop

On the day of the festival, performers will act at about five locations in the town. Not all of them involves the performance of jumping through the flaming hoop. Currently, junior high school students are learning the lion dance in order to preserve their town’s traditional folk performing art. They will also perform, but for safety reasons, the junior high school students don’t use the fire ring.

It is always held on the 16th in Daiko-in, in front of the community center at night, and on the 27th at Suwa Shrine.

It’s not just about going through the hoops. The fire is on, so it’s important to work in coordination with the person holding the wheel. If the fire is about to shift even a little, the person holding the wheel must be able to instantly shift it to make up the subtle difference. It’s also nerve-wracking not to hurt the performer’s limbs because the place performer jumps to is either concrete or hard ground.

Road to Hachimangu Shrine

At the shrine

Yabusame

In front of the main hall of the shrine

Parade at the riding ground

Free session

Others

And Good-bye time

In Tono, the trees are already beginning to change color. Once the festival is over, winter will be just around the corner. But the festival season will come again. Please come and visit this typical region in Japan. You might even be able to meet a kappa!

Date: the 3rd Saturday and Sunday, September, every year
Location: Tono city and Tono Hachiman shrine, Iwate prefecture
Access: 1 hour from Kitakami, 2 hour from Morioka by local train. 3 hours from Tokyo by Shinkansen and change at Shin-Hanamaki, 1hour by local train.

There are kappa in Tono

Tono is a small mountain village about an hour’s train ride away from the center of Iwate Prefecture. Its main industry was agriculture for a long time, but in recent years, tourism and hospitality services have been increasing in proportion. Tono has the largest cultivation area of hops, the raw material for beer, in Japan.
When Japanese people hear the name Tono, the first thing that comes to mind is “Tono Monogatari 遠野物語 (the tale of Tono)”.

About 100 years ago, a scholar named Yanagita Kunio 柳田国男, who was amazed at the number of legends and folk tales in the region, and compiled them into a book. In the preface to the book, he wrote enthusiastically, “Let the stories of this mountain village make the people of the plains shudder”. In fact, the book became a bestseller, and it still holds a place in people’s hearts. Yanagita thus became the founder of Japanese folklore. The “Tono Monogatari” (Tale of Tono) contains many strange stories, such as the story of a girl who was married to a horse, and the story of a man who spent time with a giant in the mountains. The most famous of these characters is the kappa. Even today, there are still many places in Tono where legends about kappa remain. This is the reason why Tono is called the home of folk tales. Tono is also a treasure house of folk performing arts. All of them come together once a year to perform at the Tono Festival. The festival takes place over two days. On this day, the normally quiet mountain village welcomes a large number of people and becomes spectacular. If a kappa from this area were to guide us through the festival, it might look something like this.

*Kappa is one of the most famous Japanese “yokai”. The approximate image of a kappa is that it lives in a river, has a shell on its back, hair on its head, and a dish in the center of its head. When the water in the dish runs out, it dies. They have waders on their hands and feet and are good swimmers. They are about the size of a child. They lean out of the river and drag people and horses into the river. Sometimes they come out at dusk and say, “Let’s play Sumo”. Their favorite foods are human liver and cucumbers. Since they are all over the country, they are called by different names in different places. “Gataro” is one of them.

Day 1

Welcome guests

scene: in front of Tono station

Today is the long awaited day of the annual festival. Now, it looks like Kappa living in Tono (named Wooden) is going to welcome guests soon.

*Yes, he is Gajiro, a kappa from Fukusaki town in Hyogo Prefecture. There is a little explanation as to why he appeared this time. Fukusaki town is actually the hometown of Yanagita Kunio, who wrote “The Tale of Tono”. In his memoirs of his hometown, he wrote about the existence of a kappa named “Gataro” in the town. In Fukusaki Town, Gajirō, who is set up as Gatarō’s younger brother, plays an active role.

*Explanation again. Fukuzaki town has installed objects of kappa and other yokai (Japanese strange monsters) throughout the town to promote the town. In particular, the main pond and the station in front of the station are attracting a lot of attention because of the kappa jumping out of the pond.
cf. http://www.fukusakikankou.jp/
https://www.youtube.com/watch?v=Hix5SerE19g

Door-to-door entertainment

scene: Tono town

The content can also be enjoyed on video→https://youtu.be/lOEuoTPm7tw

Parade~Deer Dance

The content can also be enjoyed on video→https://youtu.be/NGlbg81BCuc

Structure of the Deer Dance

Other performances besides the deer dance

The content can also be enjoyed on video→https://youtu.be/xdmoOoWz3TM

Tono daikagura

Corps de Deer Dance

Kagura theater

The content can also be enjoyed on video→https://youtu.be/Fx0clpoxjp0

End of the 1st day

to be continued….

　Michinoku Folk Performing Arts Festival. Kagura is the centerpiece of the festival, along with the Ogre Sword Dance and the Deer Dance. Here in the Tohoku region, there are many unique kagura performances. One of the pleasures of this festival is to be able to see some of them all at once.

“Hayachine kagura”

　The first thing that comes to mind when talking about Iwate’s Kagura is the “Hayachine Kagura”, which is dedicated to the Hayachine Shrine located between the cities of Hanamaki and Tono, next to Kitakami City. This Kagura, which is said that ”Yamabushi” (mountain priests) have been spread by ”Yamabushi” (mountain priests) in the past, is now registered as an intangible cultural heritage by UNESCO. The surrounding area is dotted with a number of kagura performances that follow in its footsteps (Its number is more than 100). It is so popular that many people come at one time mostly using tourist buses to the annual festival at the original Hayachimine Shrine. Its greatest feature is the good tempo of the dance. The dancer dances at a good tempo by the sound of drums and “tebiragane” (Palm-sized cymbals), which is beaten without a break, bending slightly forward and slumping at the waist. And sometimes the sound of feet stamping on the floor works as a perfect accent. The costumes are also distinctive, the most noticeable being called “torikabuto” like the “Eboshi”(an old hat, long and narrow and high) with a bird on top of it. And underneath, feather-like things hang from both sides, flapping up and down in response to the dance. It is also common to leave the jacket hanging below the waist.

　

“Daijo kagura”

　Since there are many forms of Kagura in Iwate Prefecture, it is up to luck what kind of Kagura can be seen at any given time, but there are also many forms of Kagura that are a fusion of Buddhism and Shinto. Due to Japan’s polytheistic beliefs, the country is tolerant of foreign cultures in terms of religion. Where there was originally Shinto, Buddhism was introduced. At that time, the Japanese handled it like this. The theory was that the Japanese gods were the manifestation of the Buddhist gods in different forms. These are called “Daijo Kagura” or “Hoin Kagura” and are characterized by their strong influence on Buddhism compared to other types of Kagura.

　However, the degree of this varies greatly from one kagura to another and from one performance to another. First of all, I would like you to see a performance called “Maou”. This is performed by Kamiyado Kagura, not a demon, but a Buddha who has the power to exterminate demons in Buddhism.

　

　The next play, “Kanemaki” is based on the story of a woman who desperately wants to visit a Kanemaki temple where women are not allowed to worship. However, according to tradition, if she breaks the rule something terrible will happen. Will it happen?
A visiting, slightly unreliable-looking monk is suddenly attacked by a monster. This was a woman’s altered form. The monk managed to dispatch the monster with his magical powers.

　

　The next show is called “Teito”. First, an attractive young woman appears. Then a strange man with a comedic mask appears. He has been chasing after the woman. From there, a funny exchange with the drummer begins. The man dances, but at first his rhythm is too fast and he dances riotously. The man asks him to slow down, but this time the rhythm is more leisurely. The man eventually collapses and falls asleep.
By this point, it has almost nothing to do with Buddhism. Some of these performances are for entertainment.

“Makisawa kagura” (one of “Nambu kagura”)

　Finally, I would like to introduce “Makisawa Kagura” of Nambu Kagura. Nambu Kagura is structured like an opera, with drummers singing a song and advancing the story. When the characters appear on stage, they themselves sing and talk as if they were singing. Then the song continues, and so on.
　And if you look closely, you will see an old man next to him striking hand cymbals, and next to him is another young child striking hand cymbals single-mindedly. Worried about the heat, he was just beating the gong incessantly, with a towel on his head. I asked him about it, and he said he was three years old. There are probably three generations of parents and children standing in a row. When he grows up, he will follow in the footsteps of his grandfather and father.
This is not a rare sight in Tohoku. There is no doubt that the economic development of the large city of Kanto is advancing, and its convenience is unrivaled. But here in the Tohoku region, I feel that something that has been forgotten in the big city is definitely alive and well preserved. I am very jealous of the Tohoku region.

　

All about Shishi Odori

　The Shishi Odori (the deer dance) is a performance unique to the Tohoku region. There are many theories about its origin but it is not well known. Some scholars (mainly around Kyoto) say that it was modified by the propagation of some of the performing arts from the capital , while others from the northeast claim that it developed on its own. The word “shishi” is often compared to “shishi-mai” (lion dance), but in this region the “lion dance” is called “Gongen-mai” and exists separately. The word “shishi” generally refers to an imaginary animal of Chinese origin, but it also meant animals themselves in general (although it is rarely used today). In Kanto, the “wild boar” is called “shishi”, while in the Tohoku region, the word “shishi” came to mean “deer”, because the deer was the most accessible prey in the Tohoku region (this is also confirmed by relics). Legend has said that this dance was started to make offerings to the prey. It can be said that this kind of thinking was not common in the capital because the division of labor was well developed in the city. The people who ate did not think about the people who caught and dressed it. It was different in Tohoku. Animals were closer to them. It can be said that this is why people had a strong sense to make offerings.

　The most unique aspect of the Deer Dance is its visuals. When transforming as an animal, Europeans often try to be the animal itself, wearing furs and such. In Africa or Papua New Guinea, they try to cover their bodies with leaves and other natural materials to appear as something other than this world. The Japanese tend to try to leave behind a human figure. They may use part of the animals, but only a little. More often than not, they don’t use them. Shishi odori (Deer dance) is one of the few exceptions to this rule.

　We can find Deer Dance in Iwate, Miyagi and Yamagata prefectures. In Iwate Prefecture, the Deer Dance can be divided into two groups. : those danced by a large group of people and those performed by the deer themselves, who beat the drums. This is said to have originated in the 18th century (Edo period) when the area was divided into two feudal domains of feudal lords. The Nambu clan ruled in the north and the Date clan in the south (and Miyagi prefecture). In the former Nambu domain, one group involved dancers in large numbers, while in the former Date domain, the Shishi (deers) themselves often beat the drums. This group is also seen in Miyagi prefecture.

The position of the deer dance in this festival

　The Deer dance is one of the most popular performance of this festival along with the Ogre Sword Dance. It can be seen at several venues, but the best place to see it is in the “Shiika no Mori Park” on Saturday afternoon. “The Shiika no mori park” means “the poem park”. The Northeast region has produced many poets. There are also a number of poems written about the region. There is a facility in the park that specializes in poetry. (It should be. To tell the truth, I was too busy watching the performing arts to have time to look at the park.) There is no doubt that it is a beautiful park, covered with lawn and lush with trees.
　The event starts at 1:00 p.m. Each group will perform every 20 minutes. In previous years, all of them have performed the Deer Dance. In fact, one of them includes a high school group. It is unique in this area that there is a Deer Dance club in the school, just like baseball and soccer. You just don’t see it anywhere else, especially in Tokyo. Let’s start with the Deer Dance, in which the deer beats the drum himself. (This style is called “self-drumming style.)　

The self-drumming style deer dance ~The song of the earth echoing from the depths of the earth

　This self-drumming style is characterized by the long antlers on its head. They are made from real deer antlers. If it is broken, they will be provided by the hunter. Originally, the antlers had to be split into four pieces, but nowadays it is difficult to get the right ones. And the raised eyes. He carries a long pole (called “Sasala) on his back. There is a piece of paper wrapped around it. It is said that this is the gohei, in which dwells the deity. A drum is tied around his belly, and behind it, just like in the ogre sword dance, hangs an “ookuchi”. Basically, it consists of a group of eight people. It is said that the dance is handed down to the next generation in a group of eight people. The weight of the entire costume is about 15kg. In summer, the temperature is said to be around 40 degrees Celsius. However, one can only admire their light and harmonious movements that do not make you feel that at all. There are also several schools of the art, but they are mostly the same in appearance.

　Like the ogre sword dance, each performance lasts about 10 minutes, and there are several different types, but I won’t go into details here. However, one of the features of the dance is that at the beginning of the performance, there is always a program called “Niwa-home” which means “praise the place you visit.” When they visit a shrine or a mansion, that performance is performed first, and then the rest of the performances follow. The Sasara is bent at the back and slammed onto the ground with force. It is believed that this is meant to drive away evil spirits of the land. Here, the host introduces the name and the program before it begins, but people who have never seen it before do not understand it well. A deep bass of the drumming seems to echo from the depths of the earth. And the occasional singing voice enters, adding to the effects–a visual that overwhelms the viewer. It was as if the cries of the souls of the Tohoku region could be heard.

Drape-style deer dance ~inland areas

　For a change, this time there will be a deer dance performed by a large group of people. This dance is called “drape-style” because the whole body is covered with a kind of drape. The appearance of the dance is also very different from the “self-drumming style”. First of all, they do not use real antlers. It involves an extremely inspirational design. The design also differs from region to region. The most representative one is the one in Tono City, which is located east of Kitakami City. The design is quite different except for the fact that it has raised eyes and a stick-like object on its back. Its most distinctive features are that it has a large amount of wood shavings called “kannagara” on its back, and the dance that causes the drape to rise and fall violently. Moreover, each group has its own role after the leader. There are more than 60 people in total (officially). However, it is difficult for all the groups to get that many people together, so the number can be increased or decreased as needed. Unlike the “self-drumming style ,” there are separate drums and flutes, and the shishis focus on dancing. Men play the role of the deer, and many women play the role of “Nakataiko” or “Katanakake”. However, in the olden days, all the roles were performed only by men and none were taught to women because women might eventually leave to other areas. This was because they were afraid that other communities would copy their methods.

Drape-style deer dance ~coastal area

　The dance is done in such a plaza with the whole thing going around in a circle. Basically, drums and flutes are often set aside. And the shishis raise the drape violently and shake their heads from side to side while squatting down. Those who are good at it have a keen sense of how to handle the drape. In the role called “Katanakake”, the actor dances holding his sword in the air while facing the shishi. It looks as if they are confronting the shishi.

　Drape-style Deer dance outside of Tono also makes an appearance. Unlike the taiko style, the drape style has many variations. For example, the shishi in Kamaishi City, on the coast, use really flamboyant colors. Their bodies are bright blue and their heads are more ornamental. There are also doe that are clearly recognizable by different colors, like the lion dance in Kanto. There is also a performance called “Tsunagakari,” in which the performers go over a single tight rope through trial and error, which is also in the Kanto style. If you ask the origin, you’ll find out that it was learned from fishermen who finally arrived after drifting from Chiba (Kanto) in the olden days.

Others

　There are also other much performed deer dances. On the other hand, there are also more designed and impressive and slender deer dances like the ”Hakoishi” deer dance (Miyako city). A slender figure and a bright contrast of red and black costumes. It’s really unique.

　Thus, the drape style can be enjoyed in a variety of designs. On the other hand, the self-druming style is not as interesting, but its dignity cannot be imitated. You can feel its awesomeness on the main street on Saturday night. If the finale of the festival is the ogre Sword Dance group dance, what should be called the “Deer Dance Group Dance” will take place shortly before that.

Corps de deer dance ~Night part

Although it is not like the demon sword dance where everyone dances the same program at the same time, it is very powerful to see as many as 10 deer dancing groups performing at the same time. Especially it is overwhelming to watch the drummers. Of course, the Maku-kei is nothing less impressive than those performances. The sound of the drums shaking the earth and the singing voice echoing in the depths of the stomach. The power to make the earth tremble. In reality, though, the earth doesn’t shake because it’s on concrete.
It is possible to move around to see several groups, but the 20 minutes go by very quickly. I recommend you to take your time and focus on just one or two, if possible.

A Miraculous Experience of the Deer Dance

　Finally, I would like to share two interesting experiences I had. When I was about to leave the hotel to watch the night session, I found a self-drumming style deer dancing man standing in the backyard. Apparently, he had just finished getting dressed there and was about to go to the venue. I was so surprised that I was allowed to take a picture of him up close. When he asked ”where did you come from?”, I replied, “From Tokyo area”. He was delighted and said, “Good to see you from afar. I am grateful to you for visiting me from such a distance. Then I said, “Well, let’s have a dance,” and he beat the drum in front of me and danced lightly. It is impossible to describe the power of this performance in words. I remember that the surprised hotel staff came out of the hotel to see what was going on. And then the deer dancer walked away leisurely. I remember it as vividly as if it was yesterday.
　And here is one more episode. I was watching the Deer Dance in the daytime, not wanting to miss a second of it. I had taken a camera and videotaped it. Halfway through, my batteries ran out. But the dance wasn’t over yet at all. I hurriedly took out my cellphone and filmed the remaining part. When I was relieved that I could record till the end, I remembered something. Probably from the impact of dropping it, I remembered that the smartphone’s camera function had been disabled for a while now. But I was able to take a picture safely. And ye after this one moment my camera hadn’t recovered until I changed it to a new one.

　You have to actually visit the place to see it. Miracles don’t happen just by looking at images and photos. I highly recommend you to visit the place and experience it for yourself.

　

Tohoku Region is a Treasure Trove of Festivals

　When we say “Tohoku” (the Northeast) region of Japan, there is a kind of plaintive image. Japan has developed mainly around the western part of the country. Since ancient times, the capital was located near Nara and Kyoto, and the Kyushu region continued to have a large influence as a point of contact with the continent. The Kanto region, where the current capital city of Tokyo is located, did not appear on the historical stage until the 10th century, and it was not until the 18th century that Tokyo became the center of the country. Tohoku, on the other hand, had long been considered a land to be conquered. When Tohoku region had come on the historical stage several times, each had ended with a pathetic story. But on the other hand, it was also a land that produced a lot of rice and, above all, gold, which the central government wanted to acquire at all costs. The Tohoku region was seen as just a gold mine. At the time of the Great East Japan Earthquake, it was the Tohoku region that was far more affected than the Kanto region.
　At the same time, the supply of agricultural products is abundant and plentiful, making it a fertile region, which many people think of when they think of rice and sake. It is also a place where a lot of folklore has been handed down from generation to generation.

　

　Summer in the Northeast is short. Long winters come earlier than in other parts of Japan. For this reason, summer in the Northeast is the season when people are passionate about their momentary emotion. Especially in the first week of August, several of Japan’s most iconic festivals are held. These include the Nebuta Festival in Aomori, the Kanto Festival in Akita, the Tanabata Festival in Sendai, and the Hanagasa Festival in Yamagata

What is the Michinoku traditional folk performing arts festival ?

　At the same time, the Michinoku Performing Arts Festival is being held in Kitakami City, Iwate Prefecture. Iwate Prefecture is the largest prefecture in Japan and is said to have the largest number of traditional performing arts in Japan. The Ohshu 奥州 Kaido (a highway road), the most important road from ancient times, runs through the center of the city, leading north to Morioka, the capital of the prefecture, east to the Pacific Ocean, south to Hiraizumi, famous for its Golden Temple, and west to Akita.
　During the three days from Friday evening to Sunday, various traditional performances, said to be more than 100, will be held throughout the city. In this article, I would like to focus on the performing arts using masks.

Outline of the festival

　The area is divided into several locations and varies by time of day. On Friday, the first day of the festival, there is a parade on the main street in front of the station and a dance troupe called “Onikenbai,” which is the most popular form of entertainment in the city. On the next day, in the morning, there are performances at the site of Iwasaki Castle and Nyoirin-ji Temple. In the afternoon, various places such as squares, parks and shrines are used for the performances. At night, The festival reaches its first highlight. More than 50 performing arts will be performed in a little over two hours on the main street in front of the train station. On Sunday, most of the performances end in the morning. In the afternoon, the Oni-kenbai (ogre sword dance) is performed in the hall. And on the last night, a fireworks display finishes the whole schedule.
　As for transportation, there is a city bus service (500 yen per day), which is the most convenient. However, the Iwasaki Castle, Oni no Yakata and Nyoirinji-temple are not included in the route, so you have to take another city bus (about 30 minutes from the station). There are several rental bicycles in Kitakami City, so it may be easier to use them. By the way, it took us about 30-40 minutes by bicycle. As for the other venues, they are well within walking distance.
　Despite this it is certainly limited to the performing arts of the Tohoku region, especially around Kitakami City, it is perhaps the festival that provides the most direct insight into Japanese folk arts. There are two main performing arts, “ogre sword dance (Oni-kenbai 鬼剣舞) and “dear dance (Shishi-odori 鹿踊). But I’ll focus on the former this time, and at last, I’d introduce the rest.

Oni-kenbai (Ogre sword dance) 鬼剣舞

　It is impossible to see this festival without mentioning “Oni-kenbai” 鬼剣舞 (the ogre sword dance). Sophisticated movements and elaborate figures. The dance is a seamless, well-trained dance. The most impressive feature of the dance is the masks. Although the mask is called an ogre mask, it is said to be an incarnation of a Buddha. The evidence of this is that it has no horns, which a ogre should have. Oni Kenbai is one of the sword dances. It is just one of the forms of sword dance that incorporates elements of various predecessors and refines the dance and design. This may be due to the fact that this dance had been performed in front of the lords of the time. In other words, at that moment, it was transformed from a mere folk art to an official art form.

　The Waga 和賀 clan reigned as the lords of this area until about the 17th century. After that, the Nambu 南部 clan replaced them, but the dance is still loved by the lords, and it has remained so to this day. Although Iwate Prefecture is a large area, each region has its own performing arts that are representative of the region. Morioka City has the “Sansa”, Tohno City has the “Deer Dance with a large group”, and Hanamaki City has the “Hayachine Kagura” and “Deer Dance with its own drum”. And most of all, Kitakami City is famous for its “鬼剣舞 ogre sword dance”. That’s why the people of Kitakami City are so passionate about this dance, that they have become connoisseurs. Children learn it the same way they learn to play soccer or baseball (which are the two most popular sports in Japan). Motifs related to the ogre sword dance can be found throughout the city. Currently, there are 12 organizations active in the city. Therefore, this dance is very much a part of this festival.

Oni-kenbai ~feature~

　

　As I mentioned earlier, the feature of this dance is the use of masks. There are four types of masks. They are white, red, blue, and black, and each one has its own meaning. And a pair of eight masks is the basis of the form. White is a special color, and only one person who is skilled in the art is allowed to wear it.
　On the head, they wear hairs called “zai”. This is made of horse hair. It is considered good to have this “zai” standing during the dance. They also wear a sword at the waist. Now a fake sword is used, but it is said that in the past a real sword was used.
　In addition, the “Ohguchi 大口” draped from the waist in the back, and a small jacket draped over it. This is remnant of the past where it was taken off and draped over the waist. The “Ohguchi” is decorated with pictures of heroes who once ruled the land and fought fiercely against the central government. On the chest is drawn the crest of a Chinese bellflower, the crest of the Waga family, who once ruled this area. When the lord of the castle in this land invited the Waga family to his castle, he showed them a performance of the ogre sword dance. It is said that the lord of the Waga was so pleased with the dance that he allowed the dance group to use this crest. In addition to this, there are people who are in charge of the accompaniment. They support the dance with drums, bells and flutes under a leader called “Dotori 胴取り”.

　　Watch “Oni-kenbai”1 ~The Iwaski castle ground and the museum of Ogre

　You can enjoy the ogre sword dance in several venues. The main venues are the main street throughout the city, the site of Iwasaki Castle grounds, Oni no Yakata (the museum of ogre), and Sakura Hall. On the first night, if you want to learn the charm of the ogre sword dance, you should wait for it on the main street. You will see a big group dance of the junior group (junior high school students and under) ogre sword dance. They are only a select few who are allowed to dance here. You may underestimate them as juniors, but they will surely show you breathless and impressive dancing. Every year, after the opening parade, the dance starts at 8:00 pm and lasts for about 30 minutes.
　Next morning, you should go to the Iwasaki castle ground. This place is near “Oni no Yakata (the museum of ogre). The museum opens at 9:00 a.m., so you’ll have an hour or so to visit before the sword dance starts at 11:00 a.m. The museum has a display of goods related to demons (ogre) not only from the ogre sword dance, but also from all over the country and even abroad.(500 yen for adults, as of October 2020)
　

　The site of Iwasaki Castle is located on top of a small hill a short distance up from the museum. For about an hour, several groups will perform a ogre sword dance here. This is said to be a memorial service. The first thing to do is to pray in front of a stone monument in honor of the Waga clan.

　There are about 15 to 18 different kinds of ogre sword dances being handed down, depending on the group. One of the most noteworthy performances is the one in which dancers dance alone. This is a special dance that only those wearing a white mask are allowed to dance. Since the basic performance of “Oni-kenbai” is a group dance, there are not many opportunities to see this dance in detail. There are many groups in the venue, but only a few of them dance, partly because of time constraints. It is not difficult to imagine the honor and pressure of dancing alone in the midst of all that attention. It will all be over by 12:00. If you want to get back to the city after this, you’ll have to hurry. Most of the events will start at 1:00 in the afternoon. If you want to enjoy the Oni-kenbai more, there will be another one hour performance in front of the “Oni-no-Yakata (ogre’s museum). However, there are some opportunities to see the Oni-kenbai in other parts of the city.

　 Watch the Oni-kenbai 2 ~on the street

When the dance takes place on a street corner, there is another way to enjoy it compared to a genuine performance. The proximity between the performers and the audience adds a kind of street performance element. Some of the performances are acrobatic and others are very exciting, such as the use of many swords. One of the most noteworthy is the program called “Kakkata”. I have already mentioned that there are four basic types of masks used in “Oni-kenbai”. Each of them represents the north, east, west and south, but this “Kakkata” represents the center. The expression on the mask is also much different. The expression on the mask is rather droll. Unlike other performers who use fans or swords, this Kakkata uses a long stick. He put it between his legs and swings it up and down. This suspicious performance the audience laugh. He also invitees one from the audience out onto the stage and makes them laugh even more with his joking motions, as he lies down to watch. His role is like that of a circus clown. But that doesn’t mean he should be underestimated. This is a special role that can only be played by someone who knows it all. If you see him on a street corner, I would like you to enjoy his performance.

Watch the Oni-kenbai 3~Saturday night

　Saturday night is when the performances are at their best; every 20 minutes starting at 6:00 p.m., The main Street will be filled with local entertainment. Among them, you can see the “Oni-kenbai”. The sideshow-like performances are especially performed. Many of them are fun to watch, such as the one in which the dancer dances so as not to drop the flat tray in his hands, and the one in which the number of swords in his hand is increased one after the other. And at the end of the day, the time is usually 8:00 a.m. The biggest highlight of the festival comes at 8:00 a.m., when about 20 groups of eight people perform a dance in unison. A bonfire is lit at regular intervals, and the performers begin to dance in unison as the musical accompaniment set up on the stage in the center of the street begins to sound.

　

　Local audiences will stay in front of their favorite (often local town) groups before them. There’s hardly any moment breathing during the “Oni-kenbai”. It just resembles an intense aerobic dance. It is done with masks on and swords in hand. It’s not hard to imagine the intensity of the dance. In the darkness of the night, the figures that emerge from the bonfire, filling the main street, is sure to leave a strong impression.
When it’s over, they become temporary heroes. Children begin to dance with pamphlets in their hands as if they were swords. People are so excited and they want to shake hands and take pictures with them. Of course, anyone who asks them to do so will do so. The town of Kitakami is filled with the “Oni-kenbai” fever. On the way home, the melody of the dance echoes in our heads forever.

　　Watch the Oni-kenbai 4 ~Sakura Hall

　More performing arts exhibits will continue until the final day, Sunday morning. If you walk around the city, you can expect to see “Oni-kenbai” at every corner. In the afternoon, the Oni-kenbai will be performed at Sakura Hall. This is where all the groups will perform and all the acts will be performed. If you are interested in “Onikenbai”, you can’t miss it. There is a fee of 1,000 yen for advance purchase and 1,500 yen at the door, but it is worth it. Advance tickets are available at all time until the show starts, so you can buy them if you arrive at the hall a little earlier.
　

There are thirteen to eighteen different types of “Oni-kenbai”, depending on the group. The basic group is made up of eight performers and is called the “Niwa”. There are also other forms that alter the basic form.

The number of people in the dance is not limited, so the number of dancers can be as small as one or two. I’ve already mentioned the one in which the dancer dances without dropping holding trays, and the one in which the dancer rotates his body while increasing the number of swords which he holds. There are also other movements that look like gymnastics.
　Lastly, I would like to introduce the “Kitsune-kenbai (Fox Sword Dance)”. It is a part of the “Oni Kenbai” and uses a fox’s mask and moves in a slightly different way. Once upon a time, there was a man who could not come to the dance due to illness. This is based on a mysterious legend that a god disguised himself as a fox and joined the dance. The performance lasts about three hours, and then all the performances are finished.
　Next time I would like to introduce the dances other than the Oni-kenbai.

To be continued in the next article.

　

Date 　　　　　　　　18：00 ~past 20：00, second weekend (Friday~Sunday), Feburuary every year,
Location 　　　　　　Shinzan shrine, Oga city in Akita prefecture
How to get there　　Refer to the following

Introduction

　Even if you are interested in Namahage, it is still difficult to see a real. Ritual of Namahage involve visiting a personal house, so you must gain access to the house. But if you want to see Namahage, the best approach is to visit to “Oga Shinzan Denshokan” or go to the festival, “Namahage Sedo Matsuri”. The “Oga Shinzan Denshokan” reproduces ritual every day on time.

　This time, I’ll introduce the “Namahage Sedo Matsuri” (word of matsuri means festival).
　This festival is held on the second weekend of February in Akita prefecture. I went to Sunday last year (2019). I will descrive at that time.

　Firast, we have three ways to approach Akita, one is by Shinkansen (it costs about \15,000~20,000). Second is by airplane (it costs about \20,000~35,000), third is by express bus (it costs about \6,000~10,000). I don’t recommende the airplane in this case, because price is high and it takes long time beside. Shinkansen takes about 5~6 hours; airplane takes 1 hour (plus bus for about 40 minutes) and express bus takes about 10 hours. I took a night bus when I went there.
　*In all of the above routes, the starting point is from Tokyo.

　In the morning, about 8：00, I arrived at Akita station. When I got off the bus, the town was covered with snow. Snow continued falling until afternoon that day. It hardly ever snows in Tokyo in winter, but the Sea of Japan side has many deep snow district. If you want to go,you may need to take snow shoes. Main street is cleaned, but when you enter one step inside, the backstreets, they are covered with fresh snow especially on side steps. Whenever you put your foot on the snow, your feet would slide into the snow up to your ankles. It is hard to walk. I walked putting my feet in somebody’s footprints. I remembered it took longer than I imaged.

　Akita station has a shopping center. You can look for sops to eat foods and keep yourself warm. And you may be surprised to find many goods of Namahage, not only in the the souvenir shops but all over the town. We can know that Namahage in Oga region only but it is an important tourist attraction for all Akita.

Neburi Nagashi Hall

　The festival will start from 6 pm. It takes about 1 hour from Akita station to Oga station by train and 40 minutes from Oga station to the festival venue bu bus. So if you have time, though it is fine to stay in the waiting room of the station, I recommend two places. One is the “Akita City Minzoku Geino Densho-kan” (Neburinagashi hall). “Neburi Nagashi” is one of the most famous festival in Japan. It is called “Akita Kanto Matsuri”. This festival held in August every year.

　Kantoh are wooden poles with many lanterns. The top of the pole is 15 meters high and the total weight is approximately 50 kilograms. Performers balance it by putting it on their hnads, foreheads, waists or shoulders. You can see the Kantoh and performance on time everyday and also exoerience it. In addition, the entertainment of Akita city is introduced, too.

　Another place is the Akita Museum of Art. The main exhibit is the painting by Tsuguharu Fujita, called “Ritual in Akita” (height 3.65 m, width 20.50 m). This painting is worth watching it at least once. You might be overwhelmed by the power and technique. I think it is not an exaggeration to stay this museum was built for this piece of art.

Yamahage

　After leaving the museum, I entered the next building. At that time, I encountered a mysterious monster man by accident.

　He had long golden hair, and a big wooden face like an ogre. He wore deep blue clothes (Japanese Kimono) and was walking slowly. I was surprised and took a picture quickly. He stopped in front of me. I think he glared at me. But I noticed soon the man stopped to pose for me, because another man came beside holding a flag. On the flag the word “Yamahage” was written. After taking a picture, I heard about “Yamahage”.

　The man holding a flag told me that ‘yamahage’ is a sacred visitor like ‘Namahage’ at Maesato town in Akita city. Just like Namahage, Yamahage visits each house in the town at the end of year. Tourists can watch them. I didn’t know about Yamahage. There are things we can’t know unless we actually visit the place. This accident was lucky for me.

Akita station again

　Time has come. I went to buy the ticket to go to the Oga station by special train. This train will leave at 15：39 from Akita, and arrive at 16：29 at Oga. But, surprisingly, all were sold out. I guess I was too optimistic. Unavoidably, I took the next scheduled train one hour later. Like the proverb goes, “When one door shuts another opens”, while sitting in the waiting room, Namahage suddenly emerged in the concourse of the station.

　I didn’t know why they emerged. People were surprised, and a foreigner was taking a picture curiously. I decided to think this was a gift from the sky.

Oga

　　　　　　　　　　Oga station

　It was 16：30 when I arrived in Oga station. From here we must get on a bus. In front of the station, there is a roadside station “Ogarl”. The shuttle bus to the venue was waiting in front of it, and guides were leading the passengers from station entrance to the bus stop. Not only in the station but also over the window of Ogarl, Namahage glared at us. I can feel this is their home. I couldn’t look into the Ogarl unfortunately. This bus doesn’t run on a fixed schedule. If the bus is full, it will start one by one. It costs \770 (as of 2020).

　　While looking over the earth all at white, after about one hour, we arrived at the parking area.

Namahage Hall

　　From here, passengers must walk to the venue of the festival “Shimzan shrine”. The snow on the ground was already trodded down on and was firm. It is easiest walk than in the city despite the fear of slipping.

　On the way to the Shinzan shrine, there is the “Namahage-kan“. If you have time, you should drop by it. In this place , you can see everything about Namahage. The history, various masks and so on. The highlights are many statue of Namahage. There are 100. If you come into this place, you will be speechless and just stand still.

　And you will know that Namahage images are not only one. There are no two statues that are the same. Once upon a time, Japanese famous artist, Taro Okamoto praised its primitive power. You will understand it with marvel. And there is also a rich array of goods of Namahage. At this time, its 6 o’clock. We have no more time. The festival has already started. Let’s hurry about.　

Shinzan shrine

　After giving a considerable offering of money (\ 1,000) at the entrance, you enter the Shinzan shrine. It was full of people. Looking over this place, there is a main hall of the shrine (called ‘sha-den’, or ‘hon-den’) in the front of the entrance. If you turn to the left, the other side is a ‘Kagura-den’, and in the center of the open space there is a fire burning. This is called “Sedo-bi”. Behind the main hall, sha-den, is a mountain. A big screen is set. And two staircase stands are set. One is set in front of the sha-den, and another is beside the kagura-den. It costs \ 1,000.

　When I reviewed it here, this festival was originally divided into two rituals. One is the Namahage ritual and another is the ceremony at Shinzan shrine. This is called Saito festival. During Saito festival, Shinto priests burn a fire (it is called Saito) and broil rice cakes. Then they give them to ogres instead of humans. Priests did it like that and appeased ogres. These rituals were gathered to make a tourist industory in 1960′, it has continued until today.

　When I arrived, the ceremony of “Namahage nyuukon” was about to begin. The ceremony is goes as follws. A Shinto priest loads masks with soul and hand them over to young men. The young men who are given masks of Namahage wear masks and step on foot and sound it. They changed to a messenger of deity. While many people stare, young men wear masks and step their feet making lots of sounds. They changed into Namahage. After this ceremony, they went over the mountain once. So I moved to the front of the Kagura-den. Many people moved with excitment, rushing to the front.

Namahage ceremony

　In Kagura-den, the ritual event reproduction was going to just begin.
　At first, the manager comes in and tells the master of family that it is almost time for Namahage to arrive. Before long, the outside becomes noisy, and two Namahages appear. They stamped their feet on the entrance and cry with loud voices.
“Aren’t there crying children?”
　They are indeed powerful, so the crying of the child happen early. When looking at them, surely, they are seen to be somewhat arrogant but in fact, they are very polite and behave property. Manners are decided according to a rule. For example, when they enter a house, they stamped feet on the ground seven times, when they sit down before dining, three times, and when they leave, five times.

　After displaying the proper manners they sit down, they greet each other. Laughter happens from the audience in the gap. At first, the master treats Namahage with liquor.

“This is good sake !”
“It comes from Akita Komachi.”
“Akita Komachi ? That explains why it is delicious sake.”
　Akita Komachi is a brand name of rice. As is expected, it is Namahage. They don’t forget to advertise Akita.
“By the way, are there not children who do bad things or the bride not lazy ?”
“No, there are not. Grandchildren are working hard and help the family. I hear the bride is working well fortunately.”
“It’s OK, but is it true ? Don’t you protect them ?”
“No”
“We always see all from the mountain and we write in this account book.”
　Ｗhile saying so, he takes a book and opens it.
“The book says that grandchildren always play games, not study….”
　Laughter happens again.
“No,no. They are good children and my bride work better than nyone.”
　Master intercedes desperately.

　Let it be revealed from here, Namahage is not only attraction. The ceremony was intended to demonstrate the father’s authority as the head of the family by exorcising demons and strengthening unity of the family.

　Would they understand it for the time being, Namahages stand up and stamped their feet on the ground three times according to the rule.
“If you re lazy, we will take you out to the mountain !”
“Hey master, If you find lazy people , clap your hands three times. We will come down immediately from the mountain.”
　They said so, and left noisy and wildly.

Namahage dance and drum

　After ritual reproduction, the Namahage dance starts in front of the fire in the center of the avenue.Terribly sounding two Namahages who hold a big kitchen knife and a wooden pail dance with jumping or turning. It finished after five minutes.

When it is over, the next program is prepared in the Kagura-den again. Several Japanese drums “Taiko” were set, and a Chinese gong “Dora” sounds portentously. The Namahages drum begin. While two women beat drums, several Namahage emerge. They shout loudly, stamp on the floor with their feet, and are graring at the audience. And their raise arms in a pretentious state, they gradually begin begin to drum.

They move violently and intensely. Lights change from red to blue, and green or other colors. That scene is enough to invite audiences to this fantastic world. This event lasts about 10 minutes. The performing group are change every day. Today’s performer are “Onga”. Yesterday was “Ogakko”.

Namahage go down

“Oh,Oh” loud voices echo in the dark mountain, before long the fire of torch can be seen between trees. One emerges ana two or three…the number s are increasing. Many Namahages decent from a mountain. The biggest highllight begins.
“Aren’t there crying children ?”
“Aren’t there lazy brides ?”
“If we find such person, we have to tear off their ‘namoni’ !”

　Namahages walk around the venue while boring their way through the crowd. When they came in front of stair-type stands, they stamp their feet on the ground . There is a legend that states, if a person picks up straw which fell from Namahage’s cape, the person will take fortune, people get into a fight luckily.The place is extremely crowded.

　While people are still excited, the next program starts. In front of “Hon-den”, Shinto priests give a rice cake broiled to Namahage. This program combined originally Shinzan shrine’s ceremony and ritual of Namahage that people give some rice cakes to Namahage when they leave. It is done here on purpose, when Namahages are irritated without being able to really receive holly rice cakes. By as by Namahages took rice cakes, and came back to the mountain.

Ending

　At last, “Sato-no”namahage break into avenue. “Sato-no-Namahage” means Namahage of each regions in Oga peninsula. Namahages with various faces walk around. We can take a picture with them. So one person goes together with one Namahage, if you are alone, you can ask to take a picture with Namahage. In addition, you can place some rice cake s in front of “Kagura-den”. It is now about 8 o’clock.

　We must return soon. When I want to the bus parking area, there were several long lines for waiting for the bus. One will go to Oga station, another will go to Oga onsen (hot spring) or each hotel. But you don’t have to worry. The bus will reach the station on time. In the train to Akita station, I felt that people were still excited and satisfied. The train is filled with Fantastic memories.

　　Well, we’ll pick up “Namahage”, today.

about “Namahage Sedo Festival”→Namahage sedo Festival

　　”Namahage” is the most famous traditional character in Japan. At the end of 2018, it was added to the UNESCO intangible Culture Heritage List, as one of the group of ‘visiting deity’ folk rituals. Namahage has long hair and a demonic face, the eyes shine glitteringly, two big tusks overhang from its big mouth. It wears a traditional cape (mino 簔), holding a big kitchen knife and a wooden pail. They come from the mountains to their territory’s village at New Year Eve, in snow. Namahage walk around a village, suddenly knock on a door and get into the house while screaming “Aren’t there any crying children?” “Aren’t there any lazy person?” Children run about to escape and hide behind parents while crying out in a loud manner. Namahage will try to catch them. For children, they are real nightmares

　　Are Namahage demons? Are they messengers from the world of Satan? The answer is “No”. The people of this region accept them with pleasure. They recognize them as a messenger bringing regional fortune. The people treat Namahage politely with a feast with sake.

Where is Oga ?

　　These demonic beings emerge in the Oga peninsula of Akita prefecture.

　The Oga Peninsula is isolated from the other area especially in winter because its three sides are surrounded by the sea and another side is wash land. Akita prefecture is known as a deep-snow district, cold winds blowing from the Sea of Japan. People must cooperate with each other to overcome severe natural environments. No man must be lazy. Namahage, therefore, emerge from mountains to admonish people not to neglect hard work. The targets of Namahage are newcomers in this region, children or new wives (husbands) to teach the rule of this region.

Sacred visitor

　　In the word Namahage’s “hage” (“hagu”) means ‘tear off’. People believe that warming at a fire for long time cause to create a callus. In this region, people call it “namomi” or “namami”. Namahage come to tear it off. Namahage “hagu” (tear off) “namomi (callus). Similar events are all over Japan. People call this callus in each region, “namomi”, “nagame”, “nagomi” etc. For example, there is “Nagomihagi” (in another region of Akita), “Amamehagi” (in Noto peninsula of Ishikawa) and so on. We will introduce them someday in this site.

Legend

　　What is the origin of Namahage? Today, several legend have been handed down. Mainly there are three. One is that Wu, the emperor of Han (Han is a old name of China, about 2nd century BC) came in this region with five ogres. People say the long steps which lead five shrines named “Goshado” in this district were built by three ogres.The second legend is that a foreigner drifted here and stored to live in the mountains. The third legend is that “Shugenja”, a monk who leads an ascetic life in the mountain sometimes came down to the village. The figure of the person seemed to like an ogre. Many legends have been handed down, but unfortunately, we have no sure evidence. In any case, we suppose that someone came into the village from the mountain or sea in ancient times. When did it begin? The oldest source is recorded in 1811 (Edo period) by Sugae Masumi (菅江真澄）who was a traveler around the northern region of Japan. But popular folk events are not officially recorded, so we can’t know for sure.

　　The ritual of Namahage is carried out in at least 80 regions. In its heyday, there were 140 regions, but now numbers are decreasing. Here are some reason I guess. Population decrease, Lifestyle of people have changed and so on. But we can’t help but wish this special ritual for children doesn’t heyday vanish.

Refer→”Namahage Sedo matsuri” about namahage more information https://discoverdeeperjapan.com/2020/02/07/namahage-sedo-matsuri/