Date: Spring through fall (peaks in April and October)
Location: Sado 佐渡 Island City, Niigata Prefecture
Access: From various locations to Niigata 新潟 Station or Niigata Airport. From there, take a bus to Niigata Port, from where there are steamers to Sado Island. From Tokyo, it takes about 2.5 to 3 hours by Shinkansen to Niigata Port. There is also a way to get there from Naoetsu 直江津 via Naoetsu Port. From Niigata Port, you can go to Ryotsu 両津 Port, and from Naoetsu, you can go to Ogi 小木 Port, which are different arrival points.

There is an island where groups of drummers go from house to house. And they are demons, no less.
That name is Sado Island. Across from Tokyo lies Niigata Prefecture. From there, it’s another 30-minute to one-hour boat ride. It is the second-largest island in Japan, after Okinawa. There is a day on that island when demons visit every home. And the people look forward to it with anticipation. They say the demons are messengers of the gods. They are called oni, and the act of them beating drums is known as “Oni taiko (ogre drums).”People say this island is a treasure trove of performing arts. Among them, the most representative is this “Oni Taiko.” The locals also call it “ondeko. From spring to fall, the sound of taiko drums echoes throughout the island, and Oni dance in the air. There are more than 120 of them. It is true that the island is as large as the 23 wards of Tokyo, or about half the size of Osaka, but there are still many of them. Let’s take a look at what kind of Oni-daiko the islanders love so much.

Festival outline or “Kado-zuke 門付け”

Oni-daiko is an extremely simple art form consisting of a single drum, a drummer, and a dancer, the Oni. Oni Taiko festivals do not have a mikoshi (portable shrine) or pull a dashi around as in regular festivals. Instead, they do something called kadozuke 門付け. Kado means gate, and tsuke means to drop in, which means to visit each door. This is an old custom in which performers go from house to house to bless their families and in return receive a reward. In the past, many performers earned their money that way, but nowadays, the main purpose is to walk around blessing each house as God’s representative, rather than for remuneration. There is Ise Kagura centered in Mie Prefecture and a group of kagura performers who still travel over a wide area in Iwate Prefecture in the Tohoku region. Therefore, even if you go to the shrine on the day of the festival, there is nothing there. After the first and last dedication at the shrine, the group goes out to the community.

A day at Oni Taiko starts early in the morning. First, the group heads to a shrine. There they dedicate first formal dance. After that, they go to the village and perform the dance from door to door. Sometimes there are more than 100 houses in a village. When a group of taiko drummers arrives, people entertain them by preparing hospitality. If requested, a designated dancer other than oni may also dance. In addition, the masks may be displayed there for a time in the house where the original masks were made, or a special dance may be performed. After visiting all the houses, they return to the shrine to perform the dedication dance. It is not unusual for the dance to end around 10:00 p.m. This is why young people are always needed for the physical strength of the dancers.

Types of Oni-daiko

There are several classifications of oni taiko according to the way it is performed. There are three major categories, and five more detailed categories are often used. In order to avoid complications, we will inquire about three types. Types include the Maehama type, Aikawa type, and Kuninaka type, named after the region.
The most commonly seen is the Kuninaka type , in which two Oni, A (open-mouthed, not “ei”) and Um (closed-mouthed), dance alternately. This type is about 60% of the total. It is a form that was adopted by masters who learned Noh in the past. Therefore, the basic movement is to use a slip. The dance is also characterized by the intensity of the “A” and the quietness of the “Um”. Sometimes Shishi ( lions) is involved, which makes the dance more dynamic.
Maehama type is two oni facing each other and dancing. Sometimes a dancer wearing a mask with only the upper half of his face, called Rouso, joins them. The roso is the highest-ranking dancer in the group.
And the Aikawa type is often seen in the northwestern part of the island. Here, oni appear but do not dance. They just stand there with a spear. Instead, a dancer wearing an old man’s mask dances with a square to hold beans.

Representative Oni-daiko

Niibo-funashimo（新穂舟下）

Ryotu-Iwakubi（両津岩首）

Aikawa Maturi（相川祭り）

The Aikawa style of Onidaiko, which began in the Aikawa district, is named Onidaiko, but despite the name, the Oni (demons) do nothing. Or, not even Oni. The main actor is an old man (a virtuous old man), holding a bean-throwing square in his hand, which can often be seen in Setsubun 節分 (a ceremony held in February to drive away evil spirits). For example, in the Aikawa district, the birthplace of the festival, two people holding long swords simply stand there. Only the ogo (master) dances to the rhythm of the taiko drums.

Kita-Kawachi Matsuri (北川内祭り）

There are many other types of oni taiko with distinctive characteristics, such as the one-legged dancing style. It is no exaggeration to say that there are as many different oni taiko as there are districts and festivals. Sado is also a region that has handed down a variety of performing arts, not only oni taiko. Every year at the end of May, a festival is held to bring together all of Sado’s performing arts. Sado is an island where old Japan can be seen everywhere, and it is well worth a visit.

Sado Ondeko dotto komu : An event that brings together all the performing arts of Sado Island https://niigata-kankou.or.jp/event/2145
Sado long ride : A cycle event with several thousand participants on a 210 km up-and-down course that circles the island at its longest point.
https://sado-biyori.com/feature/sadolog/11502/

When people hear the term “traditional performing arts,” many tend to shy away from them, imagining them to be stuffy and formal. However, they were originally a form of entertainment for people in the past. Naturally, they have evolved over time to better engage their audiences. For this reason, it is not merely a dance; it incorporates various narrative elements. A classic example is the story of two lions competing for a single female. However, here in the Suga district, it is said that tengu and lions drink sake and play dice. Apparently, this is an extremely rare performance even on a national scale. Yet it was imbued with the sentiments of people passed down through the ages.

Date: Sunday close to September 12
Location: Suge Yakushido, 4-16-2 Suga Kitaura, Tama-ku, Kawasaki-city, Kanagawa, Japan
Access: 10 minutes walk from Inadazutsumi Station on JR or Keio Line.

https://www-city-kawasaki-jp.j-server.com/LUCKAWASAK/ns/tl.cgi/https://www.city.kawasaki.jp/880/page/0000000995.html?SLANG=ja&TLANG=en&XMODE=0&XCHARSET=utf-8&XJSID=0

instagram https://www.instagram.com/explore/search/keyword/?q=%23%E8%8F%85%E3%81%AE%E7%8D%85%E5%AD%90%E8%88%9E

This article is based on 2017

Where does it take place?

Inada-zutsumi can be reached in 4 or 50 minutes from Shinjuku, Tokyo. Despite its proximity, the Tama River flows nearby, and there is even a promenade for forest bathing in the surrounding area. Nice place to live. The area in front of the station is bustling, but the slope leading up to Yakushido, where today’s event will take place, is a short hike away from the hustle and bustle of the city. The event started at 2:00 p.m., but the grounds were quite crowded, and spectators crowded around the ring, which served as the stage for the event. The reason for this is that a children’s sumo tournament is always held before the lion dance.

A tengu comes rushing in

When the time comes, the lions, the stars of the show, arrive to the accompaniment of a slightly sad melody. First of all, a tengu (a kind of long-nosed goblin) jumps into the ring on the stage with great energy. The tengu then repeats this action three times. He comes in, goes back out, and then again. As one would expect, after repeating it three times, the tengu gets tired of it, but on the third time, it scatters confetti. The bright colors of the confetti are a brilliant performance that catches the audience by surprise.

And the lions are coming too

Following the tengu, the lions enter. The tengu welcomes them. In this case, the tengu plays a roll called sakibar先払い, which means to purify the place for the lions, the main performers, and to announce the appearance of them.

The lions dressed in bright blue, patterned curtains, and their manes are magnificent. The main “ojishi 雄獅子” has gold horns, while the “kyujishi 臼獅子” has red and black twisted horns. And “mejishi 雌獅子” has no horns. It is a typical form of the three lion dances.

The lions here have many strenuous movements that involve standing and sitting on their feet and legs. The lion’s head and drums together weigh about 6.5 kg. It is not hard to imagine how hard it must be to dance with the lion’s head on while the summer heat still lingers, even in September. The reservationists say that only the young people can perform this kind of work. Therefore, daily promotional activities, such as visiting elementary schools and other places to teach lion dance, are essential. Fortunately, there seem to be enough children to hold children’s sumo tournaments, so there seems to be no problem with successors.

Incidentally, the lion dance first appeared in literature in the early 12th century. However, after a period of interruption, it was revived in its present form in the late 18th century and continues to be performed today.

The Tengu proposes a game of dice to the lions

Then comes a rare scene rarely seen in ordinary lion dances.
The lions sit in a circle. The tengu then offers them dice. In short, the tengu proposes to play a gambling game with the dice. In fact, this tengu is a man of mischief, gambling, and drinking.

An ill-advised Tengu is punished by the lion he tricked

This is followed by the well-known performance “Mejishi kakushi” (Mejishi hiding), which is a little different from the others. The usual presentation of this performance is that the female lioness disappears and the two lions search for her, and the lioness who finds her first tries to monopolize her, which happens.Here, however, the Mejishi (female lioness) is set as the wife of the Ojishi (male lion). It begins with a tengu doing something wrong and hiding the female lioness from the Ojishi. Then the Ojishi, misunderstanding the situation, starts taking it out on the Kyujishi, and they start a fight.

Naturally, in the end, the lions realize that they have misunderstood and punish the tengu to the hilt. In any case, the tengu is a rare villain here.

Nevertheless, they are working so hard that the lion dance would not be possible without the efforts of these tengu. They were drenched in sweat as they were applauded at the end. Please take a look at this unusual lion dance.

Ending

Kanagawa Prefecture, next to Tokyo, is as small in area as Tokyo, but its population is the second largest, surpassing the regional centers of Osaka and Aichi. More than 30 million in Yokohama, the prefectural capital. The neighboring city of Kawasaki, the area of this report, has a population of 15 million. Even though it is a bit out of the center of the city, it is surprising how the lion dance has been handed down in such a place.

That said, a shortage of successors remains a problem even in areas like this. To address this, the person in charge explains that they have been raising awareness among elementary school students, and as a result, quite a few young people are now stepping up to take on the role.

They also reportedly lifted several restrictions. One of these was the rule that only the eldest son could perform. However, they retained the tradition of all members passing the torch at the same time. They are, after all, the friends who created this lion dance together. That bond will likely last a lifetime.
The lion dance carries with it the sentiments of those who came before us and of the people who carry on the tradition today.

Date: September 20 every year
Location: Kumakabuto shrine 熊甲神社, Miyamae, Nakajima town, Nanao city, Ishikawa prefecture, Japan
Access: The nearest station is Noto-nakajima 能登中島 Station. It takes about 4.5 hours from Tokyo to there by Shinkansen and limited express. From Kanazawa, it takes about 1.5 hours by limited express and local train. A shuttle bus runs from Noto-nakajima Station on the day of the festival. There are also city buses.

Festival flow

There is a heroic festival in the Noto Peninsula in which many Sarutahiko appear. On this day alone, the cheers of the people and the excitement of the festival overtake the usually quiet town. On this day only, the people who go to this place take a day off from school and work to attend the festival. And they stubbornly observe the 20th. This festival is filled with the spirit of the people.

The festival is held by 19 shrines associated with Kumakabuto Shrine and their residents.
The festival consists of three main parts. First, people from each town come to the shrine with portable shrines and flags (the flags are the key to the festival). Next, when all the townspeople gather, move to Otabisho which is about 500 meters away from the shrine. Finally, the participants perform a performance using flags at the otabisho. During these processions, the leader of the procession is Sarutahiko, an incarnation of the masked god. As readers of other articles on this site may know, Sarutahiko has always been the leader of Japanese festivals. Especially there’s a lot of them at this festival. There are at least two or three Sarutahiko in a town, and there are 19 towns in all. One of the highlights of the festival is that these Sarutahiko parade through the streets and shrines, performing their unique dances to the rhythm of gongs and drums. Let’s take a closer look.

The entry of the portable shrine into the shrine’s premises

Festival morning comes early. Around 7:00 a.m., people carrying portable shrines and flags from each town leave the town for the shrine. There are 19 towns in total, some of which face the sea. So people from these towns bring their portable shrines to nearby towns on boats. By about 8:00 all the town get together. For a distance of about 200 meters, the festival group, centering on the mikoshi, will line up in front of the shrine. Let me explain about the flag here. This flag is the most distinctive and symbolic feature of this festival. It is a long red flag, about 20 meters long, and is called “wakuhata 枠旗”. Unfortunately, due to a lack of volunteers to carry the flag, the length of the flag has been shortened to about 15 meters in many places these days.
Upon arrival, the first thing Sarutahiko does is tap on the steps of the main shrine. This is a greeting that he has arrived. Following this, people raise the flags in the precincts of the shrine with a loud shout. The ceremony lasts for about two and a half hours. This ceremony at once sends the audience into a whirlpool of excitement. When all towns arrive it will be approximately 10:30 am. From there, the arrival greeting ceremony begins. Led by Sarutahiko’s dance, portable shrines and tool bearers march in two lines to greet the gods. When all are assembled, the priest proceeds to the center and gives a festive greeting to the deity. Here all rituals in the precincts of the shrine come to an end. This is the first part.

Heading to the Otabisho 御旅所

Shimada kuzushi (Otabisho)

Guided by Sarutahiko, mikoshi and flags from each town depart one after another for Kamohara, the otabisho. The last group finally leaves the shrine around 2:00 PM when the first group arrives at Kamohara. The sight of red flags over 15 meters high lining the Kamohara and golden mikoshi (portable shrines) in the sun is spectacular. And here is the highlight of the festival: the flag parade.

Among them, the skill that people are most looking forward to is Shimada-kuzushi. It means to put it into disorder. It is a technique to knock down a long flag so as not to touch the ground. The origin of the name is as follows:. Once toppled, the flag touched the hair of a woman who came to see the festival and ruined her hairstyle. The name of the hairstyle is Shimada. It is said that the name ‘Shimada-kuzushi’ came from the fact. The festival continues until around 5:00 p.m., and the fervor continues unabated. Unfortunately, we can no longer use long flags like before. Because of the labor shortage in recent years. However, the spectacle and enthusiasm of the event is the same as in the past.

Ending

It takes only 2 hours to get there from Kanazawa (Kanazawa is 2.5 hours from Tokyo). In addition, Wakura 和倉 Onsen (hot spring) is just 15 minutes away. Wakura Onsen is also home to the most famous inn in Japan, Kagaya 加賀屋, which has been voted the best inn in Japan for many years in a row (though it is moderately priced).

In 2025, the Noto Peninsula was damaged by a major earthquake and also by heavy rain in the summer. It is still in the middle of reconstruction, but the people have been reviving the town with the indomitable spirit of never giving up, and the festival has continued. Why don’t you see the beauty of the Noto Peninsula, the strength of the people, and the valor of the festival with your own eyes?

DAte: 28 days in January, May, and September each year
Location: Babadori 1-1-1, Utsunomiya City, Tochigi Pref
Access: 10 minutes walk from JR Utsunomiya station, 5 minutes walk from Tobu Utsunomiya station. 5 minutes by bus from JR station. Get off at Babacho Futaarasanjinja-mae bus stop. Utsunomiya is about 2 hours from Tokyo (1 hour by Shinkansen)

This article is based on 2018

Kanto kagura

Here we introduce a typical form of regional Kagura from the Kanto region.
Since kagura is often based on mythology. So it can be divided into two main categories depending on which mythology is the focus. The first is the Opening the Ama-no-Iwato, the resurrection of Amaterasu, the sun goddess. The second is the extermination of the Orochi by the malevolent god Susanoo. In western Japan, Iwami Kagura in Western Shimane Prefecture (Iwami district), which is rich in entertainment value, has had a great influence. The extermination of Orochi, giant snakes is very popular. On the other hand, in eastern Japan, including Kanto, which is also influenced by the eastern part of Shimane Prefecture (Izumo district). In Izumo (and Kyushu region), opening the Iwato is often regarded as important. And while Iwami Kagura has thoroughly devised ways to enhance its entertainment value and keep up with the times, Kanto Kagura has carefully maintained the original Izumo form.

Utsunomiya Futaarayama shrine

cf. Futaarayama shrine HP →http://futaarayamajinja.jp/en/futaara/

This time we would like to introduce the kagura that has been handed down by Futaarayama shrine in Utsunomiya. The shrine is located almost in the center of Utsunomiya City, the prefectural capital. This shrine is the cultural center of the city where numerous events are held. The character for 二 in Futaarayama 二荒山 means 2. This is derived from the fact that it once sat on a mountain with two peaks. However, as the area developed, the mountain was split in two, and today it is no longer a mountain. This is proof of the prosperity of the area.
official site of the shrine http://futaarayamajinja.jp/schedule-e/

Hachiman god vs Devils King

Kagura is said to have originally been learned from Edo (present-day Tokyo). However, whereas the Edo version retains a prestige that could be mistaken for Noh, this version remains in a truly rustic form.
For example, there is a performance called “Hachiman-no-mai, Hachiman’s story” in which demons appear. According to the commentary, this is the story of Hachiman Maro’s extermination of a great demon king who has come from a foreign land and is tormenting the people of this country. Hachiman is the name of a well-known god of war. It is easy to guess that Hachiman Maro is the personification of this god. On the other hand, the demon is set as the Devil King. If this were Iwami Kagura, it would spew fire and rampage violently. However, the demon here rubs its hands together, as if shivering from the cold. And when the hero Hachiman appears, he is easily outwitted. He was simply taken by surprise. The ogre then shows a fighting posture. But what do you think? The demon is cornered and hides behind a pillar. Isn’t this the place where the clown, Hyottoko, is supposed to be?

In the end, the demons are easily subdued and dispersed without any good points. The battle, which would have lasted nearly an hour in Iwami Kagura, was over in only about 10 minutes here. This simplicity and unsophisticated style is both a bad point and a good point of Kanto Kagura.

A woman who is turned into an ogre

Stronger demon also appears. A woman who is fascinated by a mirror of a young man turns into an ogre. First of all, the face is simple. They are not as artistic as Noh masks, nor do they have the power of a master craftsman who has poured his heart and soul into his work. This is not to say that this is a bad thing. On the contrary, it can be said that we can sense the pure appeal for entertainment of the people of that time.

Break before 12:00 after digesting four performances; resumes at 1:00. The shrine is in the middle of town, so there is no need to eat.

Open the “Amano-Iwato”

The second half of the show continues with a slightly longer performance. The opening of daytime is “Ama-no-Iwato-Open*”. This performance is an all-star show, so even if you missed the first half, you can get a general idea of what is going on by watching this performance.
In this performance, Amaterasu is replaced by a mere mirror. For the common people, they would rather see the scene where Tadikarao (the most powerful man of the gods who opened the door of the rock where Amaterasu hid and threw it far away) throws Iwato away than the myth that the sun has returned.

*https://discoverdeeperjapan.com/reference/japan-mythorogy/amano-iwatobirakithe-revival-of-the-deity-of-sun/

Ebisu and Hyottoko featuring an Octopus

After that, the Ebisu is already out. I am sure this is familiar to those of you who read this site. To explain briefly, Ebisu is a representative of the god who brings good luck to people. He is popular in kagura because he often actually brings good fortune (goods). Catch a fish anytime
Here, the Hyottoko (the comedic characters in kagura) appear, and they seem to be more the stars of the show.

As soon as one Hyottoko stands up, the other pulls out a chair. That’ s classic comedy. This kind of performance seems to be common all over the world.

The performance becomes incomprehensible when the Hyottoko catches an octopus while he is supposed to catch a sea bream. Then they play Sumo (Japanese wrestling) with the octopus. Moreover, Ebisu, who is supposed to play the leading role, acts as the referee. Anything is possible.

When it’s over, it’s time to go. Susanoo’s extermination of the serpent. The officials threatened the children who were misbehaving under the stage, saying, “You will be eaten by the snake if you stay there. It seems to have that effect.

Orochi ~just like a old monster movie

Here, “Orochi” is called “O-hebi-sama. It is not wrong to say hebi (snake), since in mythology it is a serpentine monster with eight heads and eight tails. O” and ” sama” are honorific titles.
Briefly, the story begins with Susanoo’s encounter with an elderly couple who are sadly doomed to dedicate their daughter to Orochi every year. Susanoo plans to give them poisoned sake to drink and exterminate them while they are at it. So the old man come out first. So far so good. But then, for some reason, a sake brewer who does not appear in other kagura appears. And he is Hyottoko. Nor does this hyottoko just make sake. It also plays a very active role in being attacked by the Orochi that appear. Normally, the main cast would be the princess and her parents, but for some reason, the main cast here is the sake brewer, who is a third party, so to speak. Although simplified, the main characters on this stage are the father, Orochi, Susanoo, and Hyottoko. And only Hyottoko is on the stage the whole time!

Finally, “Orochi” is here. It looks like something out of an old monster movie. Hyottoko is oblivious. This is another classic performance. The children shout, ” Orochi is right behind you!
After such a classic exchange, Susanoo defeats Orochi. Easily. After Susanoo leaves, it is again Hyottoko who ends the stage by imitating him. Every place is different, and every item is different. It is clear that the importance of each performance changes depending on the region.

At the end, people involved in the event hand out mochi (rice cakes) to the audience. The event ends around 3:30.
There were five performances in the morning and three in the afternoon. There are now thirteen different types of performances being preserved.

　

Date: Last Sunday in September (The Sunday before October 2)
Location: Kamo 加茂, Obama city, Fukui Prefecture
Access: It takes about one hour from Kyoto to Tsuruga 敦賀 by express train. From there, change to the Obama Line and it takes about an hour to get to Shin Hirano 新平野.

Outline of Festival

The father of Japanese folklore says a festival was originally a simple way of worshipping a god. Eventually, when people came to travel to other areas and learned what was going on in other areas, they became more ingenious to make their own even better. He said they began to hold festivals more flamboyantly, more lavishly, and more lively. It is easy to imagine that many different types would have been created in such a process. And once an interesting one was created, the people around it would naturally copy it. In Japanese festivals, there is definitely a field of chasing and battling. It is mainly centered in western Japan, and can be found in Hiroshima, Osaka, and many other places. This was probably born as one of the models in such a flow. This is one of them. The festival is a very simple form. A small float in the form of a portable shrine on a car is pulled around and paraded through the town with people who play flute and drums (They are collectively called “Kagura” here).

At the shrine, girls perform an elegant traditional dance wishing for peace in the country. That’s it in a nutshell. There are no extravagant floats, and no fancy events. But that’s the way most festivals are held. Just what kind of characters will appear depends on the creativity of the district.

Characters

There are a total of four types that appear at this festival. “The demon called “yase,” the hyottoko, the okame, and the choroken. “Hyottoko” and “Okame” are two of the most popular festival characters. They entertain people with their comical movements. (For more information, please see
The word “yase” is a corruption of “yasha.” Yasha is an Indian deity and one of the guardian deities in Buddhism. In this “Yasha” group is “Kishimojin”. In order to feed her own children, Kishimojin kidnaps many human children and feeds them to her children. When the Buddha saw this, he hid her child and made her realize how sad it was to lose a child. The story goes that since then she has become the goddess of children and safe childbirth. In this festival, he appears as a red and blue masked demon, holding a long stick. They chase and beat children who make fun of them. They are almost always drunk, so even if you hit them lightly, they feel a lot of pain. But when they visit nurseries and kindergartens, everyone is scared when they come, but after they leave, everyone wants to play “Yase” games.
“Choroken” is the most popular character in this festival. “Choroken is an art form that emerged in the latter half of the Edo period (the samurai government under the Tokugawa shogun). During the New Year’s holidays, the performers would go door to door to perform their art and receive congratulatory gifts. After the end of the samurai government and the beginning of a new era, people turned a blind eye to them, saying that their antics were not appropriate for the new era, and they eventually disappeared around the time of the approaching war. It was a regional art form, mainly in Osaka and Kyoto. Here he appears in a red hat, red clothes, and a tengu-like mask.
They begin to go through the town with the portable shrine on tall casters from 10 am to 3 pm. At last, they perform at the shrine.

Around this area

There are also scenic spots and old townscapes (designated by the government as a preservation area) in the vicinity. There is a quiet, unspoiled Japan that is not often visited. A little further away (about 15 kilometers), there are beautiful terraced rice fields that are lit up during the festival season. It is definitely worth a visit.

Date: the 3rd Saturday and Sunday, September (every year)
Location: Iiyama Narasawa, Iiyama city, Nagano prefecture around the Narasawa shrine
Access: It’s about ten minutes walk from Iiyama station (JR Iiyama line or Shinkansen)

Fire has fascinated people since its discovery. Therefore, there are many festivals that use fire. https://www.google.com/search?q=japanese+fire+festival&tbm=isch&ved=2ahUKEwjOo4uE1JPwAhUaE4gKHccaB8cQ2-cCegQIABAA&oq=fire+festival+Ja&gs_lcp=CgNpbWcQARgBMgIIADIGCAAQCBAeMgYIABAIEB4yBggAEAoQGDIECAAQGDoGCAAQBBAlOgUIABCxAzoICAAQsQMQgwE6BwgAELEDEAQ6BAgAEAQ6CggAELEDEIMBEAQ6BAgAEENQoZ8EWO2CBWDTpgVoAXAAeAGAAVWIAeUNkgECMjSYAQCgAQGqAQtnd3Mtd2l6LWltZ7ABAMABAQ&sclient=img&ei=HF6CYM6lEJqmoATHtZy4DA&bih=900&biw=1902
Among them, this site introduces a magnificent festival in Nagano Prefecture, where Tengu wields large torches.

Surrounded by mountains on all sides and close to Tokyo, Nagano Prefecture has been known as a summer resort and a ski resort. Iiyama City, although a mountainous area, is not too badly accessible from Tokyo, too. It only takes about 1 hour and 40 minutes to get there by Shinkansen. The cost is about 8-9,000 yen (as of 2021). If you take the highway bus, you can get to Nagano Station and then take the JR train, which costs about 6,000 yen.

These are the kinds of places where the performing arts tend to remain. A number of festivals still exist in this area. One of the most famous is the “Narasawa Shrine Festival”. First of all, please look at the following pictures.

This is the “Great Torch of Tengu” that makes the festival so famous.
When people see this, they wonder what the heck they are doing. What the hell are you doing? It is true that at festivals, things often happen that don’t make sense. But this just makes it look like they are trying to start a fire.
The festival takes place in the form of a group of people going around the village to sanctify it. Then, while celebrating newly built houses, etc., they proceed to the shrine while cutting the closures set up in several places. At that time, they perform a variety of entertainments. The Tengu wielding the torch is also a move to cut through this barrier.

Let’s take a closer look. The festival takes place over two days, but the performances are the same on both days. But the starting point and the course are different, although the ending point for both days is the shrine. The group forms a circle when they come to a place where there is a barrier rope. They perform

the dance of “Kotengue”. Also known as “Yumitengu”. In this dance, a red-faced Tengu with a bow and arrow tries to shoot arrows in all directions, but a black-faced Karasu Tengu stops him. The words are spoken, the music continues to play, and the young people around the dance continue to call out to each other.

And the lion dance. Finally, a large torch is lit, and the Tengu swings it as he heads toward the barrier rope. The power of the flames makes it easier to cut the rope, and at the end he cuts it off with his sword. It started around 6:00 p.m. and ended around 1:00 a.m. with the last performance at the shrine.

This has become one of the representative arts of the area, and is performed every year at the Snow Festival held in February, too.

Iiyama is not preserved under the Important Preservation District for Collective Traditional Buildings, but it still retains its old-fashioned townscape. There is also no shortage of cycling and hiking trails in the area. There are also hot springs nearby.

Date: Sunday around August 8th
Location: Yamadera, Yamagata city, Yamagata prefecture, in front of the “Konpon chudo”
Access: It takes about one hour from Sendai by JR. About 20 minutes from Yamagata. About an hour from Tokyo to Sendai by Shinkansen, and 1.5 hours to Sendai

Haiku master ~Matsuo Basho

Okuno hosomichi~Haiku journey

Many of Basho’s famous haiku are contained in his travelogue, “Oku no Hosomichi”. Basho recorded his long journey, which took about five months, in this book. At his old age, it was almost a life and death kind of trip. There are many various theories why he decided to make such a trip. There is an interesting theory that Basho was from Iga, which is famous for its ninjas, and that he may have been gathering information for the Shogunate, but this is not the subject of this article.
Among the many famous phrases, one of the most famous haiku is
“Shizukasaya 閑かさや
Iwanishimiiru 岩にしみいる
Seminokoe”.　蝉の声
It translates into English like this.
How still it is here－－
Stinging into the stones,
The locusts’ trill.” (translated by Donald Keene)

Voice or buzz of locusts (cicadas)?

Speaking of cicadas, it’s summer. Japanese people know that summer has arrived when the cicadas begin to buzz, and think that autumn has arrived when they can no longer hear them. However, I dare to say that the word “buzz” is used, but Japanese people hear it as a voice. In various English translations, various expressions such as voice, echo, cry, etc. are used, but no one uses buzz. Why? There is a study by a Japanese scholar (Prof. Tsunoda of Tokyo Medical and Dental University) that tries to explain this, but it is not well received overseas, so I will not go into it here. I would like to add, however, that quite a few people are keen on various autumn insects just to listen to their sounds. The original direct translation of this haiku is also the “voice” of the cicadas.

Yamadera-temple

This poem was composed at Risshakuji Temple 立石寺, also known as Yamadera, in Yamagata Prefecture.

In the first place, Basho had not originally planned to stop here. When he tried to pass by without knowing it, he was asked by a local if he had been to the temple. When Basho replied that he had not, the local people said, “That’s a waste of time.” He was told that he should visit the temple if he came this far.
So he hurried back 4 kilometers to visit the temple. So what kind of temple is Yamadera (officially called “Risshakuji Temple”)? The temple was opened in 860. It was opened by a man named Ennin, the foremost disciple of Saicho, the greatest monk of the time. Ennin went through many hardships to study in Tang Dynasty (present-day China), and after returning to Japan, he opened more than 500 temples. About 900 years later, Basho visited the temple. The literal translation of the word “Yamadera” is “mountain temple”. As the name implies, it is a temple built in the middle of a steep mountain, and is one of the representative temples of this region.

Shishi odori

This area was once ruled by a hunter named Banzaburo Banji. Then, Ennin proposed to turn this land into a place of Buddhism. Banji accepted the proposal and stopped killing animals in this land. As a result, animals were said to have danced with joy. In commemoration of this, the Banji Festival has been held and the Shishi Dance has been dedicated.

Painting of Basho Nirvana and animals

Monkeys, horses, deer and crows gather for a trip to the Yamadera temple. Today is the day when those who have had their haiku composed by Basho go on a trip to the mountain temples. Sora is the guide.

*Furuikeya 古池や kawazu tobikomu 蛙飛び込む mizuno oto 水の音 (Japanese)
The ancient pond- A frog leaps in- The sound of the water (translated by Donald Keene)

Banji-sai (festival) 磐司祭

As you go up the stairs, you will soon see the Hie Shrine. Next to it is the main hall of the temple. It is characteristic of Japanese religion where both God and Buddha are worshipped together.

Nagatoro deer dance 長瀞シシ踊り

The content can also be enjoyed on video→https://youtu.be/kjsezHGDJ0U

Tsuchihashi deer dance 土橋シシ踊り

The content can also be enjoyed on video→https://youtu.be/2PNzMdXs2_Y

Sawatari Shishimai 沢渡獅子舞

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

Takadama-Shoryo-Bodai Shishi-odori 高擶聖霊菩提シシ踊り

The content can also be enjoyed on video→https://youtu.be/iRQimsBP3HM

Karaogi-Asahi Shishi-odori 唐楽招旭踊

cf: https://yamagatakanko.com/en/yamadera
about Yamadera→https://discoverdeeperjapan.com/destination/hokkaido-and-tohoku-region/old-town-sightseeing/yamadera-risshakuji-temple/

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.

Tono has many strange stories

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.

Tale of Tono

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, there was a scholar named Yanagita Kunio 柳田国男. He 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 “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.

Kappa

*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.

Let’s go with Kappa

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.

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….

　

Date: 18, September every year
Location: Sakanoshita 4-9, Kamakura city, Kanagawa prefecture (Goryo shrine)
Access: From Kamakura station, take Enoshima line (Enoden) to Hase station and take a five-minutes walk. Kamakura is about 1 hour from Tokyo by JR line.

There are many “Yokai” in Japan.

　In Japan, there are things called “Yokai”. Many people often translate it as “spirits”. This is not a mistake. However, since Japan is basically a polytheistic country, people sometimes perceive the deities as “spirits” as well. So what is a “yokai”? If you look at the letters (if you know “Kanji”), it means “something strange” or “something suspicious”. This given name is relatively new, and people originally called them “oni (ogre)”. The word “oni” comes from the old word “onu,” which means “hidden thing”. The people believed that there was another world besides the one they lived in, and that those who lived in that world sometimes appeared in front of the people (for example, at night). They also believed that wars and droughts were all their doings. Otherwise, people could not cope with the absurdity of everyday life. In addition, the idea that objects become monsters after a hundred years of use arose, and the variety increased even more. Already around the 7th century, paintings of oni were drawn. As the spread of Buddhism progressed, paintings of ogres began to appear more frequently to teach the lesson that people who did not believe in Buddhism would go to hell.

https://www.edo-tokyo-museum.or.jp/s-exhibition/special/10309/%E7%89%B9%E5%88%A5%E5%B1%95%E3%80%8C%E5%A4%A7%E5%A6%96%E6%80%AA%E5%B1%95%E3%80%80%E5%9C%9F%E5%81%B6%E3%81%8B%E3%82%89%E5%A6%96%E6%80%AA%E3%82%A6%E3%82%A9%E3%83%83%E3%83%81%E3%81%BE%E3%81%A7%E3%80%8D/

　However, it was during the Edo period (17th C~early half of 19th C) that “yokai” were most developed. In this period, people enjoyed various kinds of yokai as objects of entertainment and also used them as tools to criticize the government. This is how “yokai” continues to be used today. People say that when they feel insecure about the times, a “yokai” boom occurs.

　This is how Japanese people have come to know yokai. In the Heian period (794-1185), people often met a procession of yokai at night.
There is an event in Kamakura that is evoking the procession of yokai. That is the “Menkake Procession 面掛行列”.

　The place is Goryo 御霊 Shrine in Kamakura. Kamakura is one of the leading tourist destinations, known as one of the three ancient capitals of Japan. Among the many shrines and temples, few people usually visited this shrine, and it is a quiet place that seems to have been forgotten. But not every September 18. The area around the shrine is closed to traffic, and many people line the streets. The reason is to see the strange procession.

Origin of the parade

　The reason why this day is in September is because it is said to be the anniversary of the death of Kamakura Gongoro, the god enshrined in this shrine. Gongoro was a warlord who was active in the 11th century, and was known for his bravery and courage. In Kabuki, he appears as hero. But the procession has nothing to do with Gongoro. There is a record that the procession was originally held at Hachiman Shrine, the center of Kamakura. According to the legend, Yoritomo, the founder of the Kamakura Shogunate, got a woman other than his wife pregnant. Some say that the family joined the procession to protect Yoritomo, while others say that they were allowed to join the procession on this day only without formalities. In any case, this family was of low status, so they wore masks to hide their faces. However, because these are just legends, no one knows exactly what the truth is.

Going to see

　Kamakura is a small town. It is possible to walk from Kamakura station to the shrine, as it is only about 2 km. The surrounding area is lined with Zen temples, and the ocean is located nearby. If you want to take the train, transfer from JR Kamakura Station to the Enoden 江ノ電 train right next door, which takes about 5 minutes. Get off at Hase 長谷 Station. On weekends and holidays, it is as crowded as Shinjuku Station, the busiest station in Japan, but since Hase Station is the closest to the great Buddha (Daibutsu), many people get off the train, so don’t worry. The procession departs from the shrine and goes back and forth along “Hoshi-noi-dori 星の井通り” just in front of it. It’s a modest distance, so it’s easy to find a spot without rushing.

Procession

　When it was time to go, the sound of flutes and drums would be able to reach us. Finally, the procession begins. The masks don’t come instantly. Things that you can’t really understand unless you ask them about their origins are coming one after the other. The person leading the way looked like an Edo-period official. The people are carrying the portable shrine (mikoshi) quietly without any vigorous shouting. The musical accompaniment was also somewhat elegant. Children walked in with what looked like red streamers attached to the end of long sticks. People are wearing kimonos and hakama (Both are ancient Japanese folk costumes). The scenery is reminiscent of the illusion of an old samurai procession. Of course, no one has ever seen the real thing, but there are many reenactments of daimyo processions at festivals around the country.

In the meantime, the tengu-faced Sarutahiko (*1) finally arrives. It is a common sight to see him leading a festival procession, since legend has it that he led the way at the time of Ninigi’s descent in mythology(*2). In his tall geta (Japanese wooden clogs) and long ”Shakujo (monks staff made from metal) attire, he walks leisurely with a sound ting-a-ling.
*1 https://discoverdeeperjapan.com/2020/06/07/the-most-detailed-japanese-traditional-mask/
*2 https://discoverdeeperjapan.com/reference/japan-mychology-and-history/

　The lion comes next, but instead of wearing a mask like a normal lion, it is placed on top of the head. It’s a little different in every way. Finally, in the middle of the procession, a group of oddly shaped people wearing the masks we were looking for arrived. The excitement of the people is at its peak. Dressed in matching outfits, the “yokai” parade through the streets in broad daylight. Ten in all. Each of them is as unique as the other members of the group. They paraded through the streets without looking at anyone in the eye at all.

Masks

From the top to the bottom, there’s “Jijii 爺 (old man),”Oni 鬼 (ogre)”, “Igyo 異形 (variant)”, “Hananaga 鼻長 (long nose)”, “Karasu tengu 烏天狗 (crow billed Tengu)”, “Okina 翁 (aged man)”, “Hifuki-otoko 火吹き男 (fire breathing man), “Fukuroku 福禄 (prosperity and long life)” and “Toriage 取り上げ (midwife)”, “Okame おかめ (woman)” who is the main characters of the day.

　Why these masks were chosen is a mystery. Still, it is a strange sight to see again and again. The specters walked the streets as if they owned the place, while the humans played a supporting role. They pass by in silence. However, when I look at them like this, I feel as if I can hear their voices.

　They go to Hoshinoi Street and come back again. But the madness doesn’t last long. People don’t allow them to occupy the town all day long. After about 20 minutes, they return to the shrine. People follow them, trying to bask in as much of the afterglow as possible.

　The portable shrine is quickly dismantled and the oddly-looking group disappears. They were kind enough to put their masks back on and take pictures with us. But that was only for a short time. The lion’s head returns to its original position, and daily life returns.

　The masks are in the collection of the Gallery of Treasures, so you can see them if you wish. But, they are just quiet and silent.

Reference: https://youkosonihon.com/2018/03/17/menkake-gyouretsu-menkake-parade-kamakura/
Contact information: http://www.city.kamakura.kanagawa.jp/visitkamakura/en/