# State Shinto

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Imperial Japan's use of the Shinto religion

Empire of Japan's 50 [sen](/source/Japanese_yen) banknote, featuring [Yasukuni Shrine](/source/Yasukuni_Shrine)

Part of a series on Shinto Beliefs Animism/Animatism Kami List of deities Mythology Polytheism Sacred objects Sects and schools Major kami Amaterasu Ame-no-Uzume Inari Izanagi Izanami Susanoo Tsukuyomi Important literature Kojiki (c. 711 CE) Nihon Shoki (720 CE) Fudoki (713–723 CE) Shoku Nihongi (797 CE) Kogo Shūi (807 CE) Kujiki (807–936 CE) Engishiki (927 CE) Shinto shrines Association of Shinto Shrines Ichinomiya List of Shinto shrines Modern system of ranked Shinto shrines Shinto architecture Twenty-Two Shrines Practices Festivals Shinto priest Miko Music Ritual dance Ritual incantations Ritual purification See also Edo neo-Confucianism Glossary of Shinto History Kokugaku Ko-Shintō Mythical creatures Nippon Kaigi Religion in Japan Secular Shrine Theory State Shinto Syncretism of Shinto and Buddhism Religion portal v t e

**State Shintō** (国家神道 or 國家神道, *Kokka Shintō*) was [Imperial Japan](/source/Empire_of_Japan)'s ideological use of the Japanese folk religion and traditions of [Shinto](/source/Shinto).[1]: 547 The state exercised control of shrine finances and training regimes for [priests](/source/Kannushi)[2][3]: 59[4]: 120 to strongly encourage Shinto practices that emphasized the emperor as a [divine being](/source/Deity).[5]: 8

The State Shinto ideology emerged at the start of the [Meiji era](/source/Meiji_era), after government officials defined freedom of religion within the [Meiji Constitution](/source/Meiji_Constitution).[6]: 115 Imperial scholars believed Shinto reflected the historical fact of the Emperor's divine origins rather than a religious belief, and argued that it should enjoy a privileged relationship with the Japanese state.[5]: 8[3]: 59 The government argued that Shinto was a non-religious moral tradition and patriotic practice, to give the impression that they supported [religious freedom](/source/Freedom_of_religion).[3]: 59[4]: 120 Though early Meiji-era attempts to unite Shinto and the state failed,[6]: 51 this non-religious concept of ideological Shinto was incorporated into state bureaucracy.[7]: 547[8] [Shrines](/source/Shinto_shrine) were defined as patriotic, not religious, institutions, which served state purposes such as honoring the war dead;[6]: 91 this is known as [Secular Shrine Theory](/source/Secular_Shrine_Theory).[9]

The state also integrated local shrines into political functions, occasionally spurring local opposition and resentment.[4]: 120 With fewer shrines financed by the state, nearly 80,000 closed or merged with neighbors.[6]: 98[7]: 118 Many shrines and shrine organizations began to independently embrace these state directives, regardless of funding.[7]: 114 By 1940, Shinto priests risked persecution for performing traditionally "religious" Shinto ceremonies.[6]: 25[10]: 699 Imperial Japan did not draw a distinction between ideological Shinto and traditional Shinto.[7]: 100

[US military leaders](/source/Supreme_Commander_for_the_Allied_Powers) introduced the term "State Shinto" to differentiate the state's ideology from traditional Shinto practices[5]: 38 in the 1945 [Shinto Directive](/source/Shinto_Directive).[5]: 38 That decree established Shinto as a religion, and banned further ideological uses of Shinto by the state.[10]: 703 Controversy continues to surround the use of Shinto symbols in state functions.[2]: 428[10]: 706[11]

## Origins of the term

Shinto is a blend of indigenous Japanese folk practices, beliefs, court manners, and spirit-worship which dates back to at least 600 CE.[7]: 99 These beliefs were unified as "Shinto" during the [Meiji era](/source/Meiji_era) (1868–1912),[6]: 4[12] though the Chronicles of Japan (日本書紀, *[Nihon Shoki](/source/Nihon_Shoki)*) first referenced the term in the eighth century. Shinto has no fixed doctrines or founder, but draws instead from creation myths described in books such as the [Kojiki](/source/Kojiki).[13]: 9

The December 15, 1945 "[Shinto Directive](/source/Shinto_Directive)" of the United States General Headquarters introduced the "State Shinto" distinction when it began governing Japan after the Second World War. The Shinto Directive (officially the "Abolition of Governmental Sponsorship, Support, Perpetuation, Control and Dissemination of State Shinto") defined State Shinto as "that branch of Shinto (*Kokka Shinto* or *Jinja Shinto*) which, by official acts of the Japanese government, has been differentiated from the religion of Sect Shinto (*Shuha Shinto* or *Kyoha Shinto*) and has been classified a non-religious national cult."[5]: 41–42[14]

The "State Shinto" term was thus used to categorize and abolish Imperial Japanese practices that relied on Shinto to support nationalistic ideology.[6]: 133[7]: 97 By declining to ban Shinto practices outright, [Japan's post-war constitution](/source/Constitution_of_Japan) was able to preserve full freedom of religion.[6]: 133

## Definitions

This 1878 engraving by [Toyohara Chikanobu](/source/Toyohara_Chikanobu) (1838–1912) visually presents the central tenet of State Shinto (1871–1946). This Shinto variant asserted and promoted belief in the divinity of the Emperor, which arose from a genealogical family tree extending back to the first emperor and to the most important deities of Japanese mythology.

The definition of State Shinto requires distinction from the term "Shinto", which was one aspect of a set of nationalist symbols integrated into the State Shinto ideology.[1]: 547[15] Though some scholars, such as Woodard and Holtom,[15][16] and the Shinto Directive itself, use the terms "Shrine Shinto" and "State Shinto" interchangeably, most contemporary scholars use the term "Shrine Shinto" to refer to the majority of Shinto shrines which were outside of State Shinto influence, leaving "State Shinto" to refer to shrines and practices deliberately intended to reflect state ideology.[1]: 547

### Interpretations

Emperor Hirohito and General MacArthur, at their first meeting, at the U.S. Embassy, Tokyo, 27 September 1945

Most generally, State Shinto refers to any use of Shinto practices incorporated into the [national ideology](/source/Japanese_nationalism) during the Meiji period starting in 1868.[7]: 100 It is often described as any state-supported, Shinto-inspired ideology or practice intended to inspire national integration, unity, and loyalty.[10]: 700 State Shinto is also understood to refer to the state rituals and ideology of [Emperor-worship](/source/Imperial_cult), which was not a traditional emphasis of Shinto[10]: 699 — of the 124 [Japanese emperors](/source/List_of_Emperors_of_Japan), only 20 have dedicated shrines.[13]: 80

"State Shinto" was not an official designation for any practice or belief in Imperial Japan during this period. Instead, it was developed at the end of the war to describe the mixture of state support for non-religious shrine activities and immersive ideological support for the [Kokutai](/source/Kokutai) ("National Body/Structure") policy in education, including the training of all shrine priests.[7]: 100 This permitted a form of traditional religious Shinto to reflect a State Shinto position without the direct control of the state.[7]: 100 The extent to which Emperor worship was supported by the population is unclear, though scholars such as Ashizu Uzuhiko, Sakamoto Koremaru, and Nitta Hitoshi argue that the government's funding and control of shrines was never adequate enough to justify a claim to the existence of a State Shinto.[7][4]: 118 The extent of popular support for the actions categorized as "State Shinto" is the subject of debate.[7]: 94

Some contemporary Shinto authorities reject the concept of State Shinto, and seek to restore elements of the practice, such as naming time periods after the Emperor.[5]: 119 This view often sees "State Shinto" purely as an invention of the United States' "Shinto Directive".[4]: 119

## Shinto as political ideology

Main article: [Secular Shrine Theory](/source/Secular_Shrine_Theory)

"Religious" practice, in its Western sense, was unknown in Japan prior to the Meiji restoration.[17] "[Religion](/source/Religion)" was understood to encompass a series of beliefs about faith and the afterlife, but also closely associated with Western power.[3]: 55–56 The Meiji restoration had re-established the [Emperor](/source/Emperor_Meiji), a "religious" figure, as the head of the Japanese state.[5]: 8

Religious freedom was initially a response to demands of Western governments.[6]: 115 Japan had allowed [Christian missionaries](/source/Mission_(Christianity)) under pressure from Western governments, but viewed Christianity as a foreign threat.[3]: 61–62 The state was challenged to establish a suprareligious interpretation of Shinto that incorporated, and promoted, the Emperor's divine lineage.[5]: 8[3]: 59 By establishing Shinto as a unique form of "suprareligious" cultural practice, it would be exempted from Meiji laws protecting freedom of religion.[4]: 120[6]: 117

The "State Shinto" ideology presented Shinto as something beyond religion, "a unity of government and teaching ... not a religion."[6]: 66 Rather than a religious practice, Shinto was understood as a form of education, which "consists of the traditions of the [imperial house](/source/Imperial_House_of_Japan), beginning in the age of gods and continuing through history."[6]: 66

A torii gate at Yasukuni shrine

Scholars, such as Sakamoto Koremaru, argue that the "State Shinto" system existed only between 1900 and 1945, corresponding to the state's creation of the [Bureau of Shrines](/source/Bureau_of_Shrines). That bureau distinguished Shinto from religions managed by the [Bureau of Shrines and Temples](/source/Bureau_of_Shrines_and_Temples), which became the [Bureau of Religions](/source/Bureau_of_Religions).[7]: 547 Separated through this state bureaucracy, Shinto was distinguished from Buddhist temples and [Christian](/source/Christianity_in_Japan) churches, which were formulated as religious. This marked the start of the state's official designation of Shinto shrines as "[suprareligious](/source/Secular_Shrine_Theory)" or "non-religious".[7]: 547[8]

State Shinto was thus not recognized as a "state religion" during the Meiji era.[18][19] Instead, State Shinto is considered an appropriation of traditional Shinto through state financial support for ideologically aligned [shrines](/source/Shinto_shrine).[4]: 118[10]: 700

State Shinto combined political activism and religious thought to take actions thought by its adherents to bring the country together during and after the nadir of [Japanese feudalism](/source/Japanese_feudalism).[20]

## Implementation of Shinto ideology

The Empire of Japan endeavored, through education initiatives and specific financial support for new shrines, to frame Shinto practice as a patriotic moral tradition.[4]: 120 From the early Meiji era, the divine origin of the Emperor was the official position of the state, and taught in classrooms not as myth, but as historical fact.[3]: 64[4]: 122 Shinto priests were hired to teach in public schools, and cultivated this teaching, alongside reverence for the Emperor and compulsory class trips to shrines.[4]: 120 State Shinto practitioners also emphasized the ritual aspect as a traditional civic practice that did not explicitly call on faith to participate.[3]: 59

By balancing a "suprareligious" understanding of Shinto as the source of divinity for both Japan and the Emperor, the state was able to compel participation in rituals from Japanese subjects while claiming to respect their freedom of religion.[4]: 120 The state was thus able to enshrine its place in civic society in ways religions could not. This included teaching its ideological strand of Shinto in public schools,[2] including ceremonial recitations to the Emperor and rites involving the Emperor's portrait.[4]: 120

In 1926, the government organized the *Shūkyō Seido Chōsakai* (宗教制度調査会, Religious System Investigative Committee) and then the *Jinja Seido Chōsakai* (神社制度調査会, Shrine System Investigative Committee), which further established the suprareligious "Shintogaku" ideology.[17]: 147

To protect this non-religious distinction, practices which did not align with state functions were increasingly prohibited. This included preaching at shrines and conducting funerals. The use of the symbolic [torii](/source/Torii) gate was restricted to government-supported shrines.[21] As religious rituals without state functions were restricted, practitioners were driven underground and frequently arrested.[22]: 16 Alternative Shinto movements, such as [Omotokyo](/source/Oomoto), were hampered by the imprisonment of its priests in 1921.[6]: 24 The status of separation of so-called "State Shinto" shrines changed in 1931; from that point, shrines were pressured to focus on the divinity of the [Emperor Hirohito](/source/Hirohito) or shrine priests could face persecution.[6]: 25[10]: 699

Some intellectuals at the time, such as Yanagita Kunio, were critics of Imperial Japan's argument at the time that Shinto was not religious.[22]: 15 In 1936, the Catholic Church's [Propaganda Fide](/source/Congregation_for_the_Evangelization_of_Peoples) agreed with the state definition, and announced that visits to shrines had "only a purely civil value".[23]

## State control of shrines

Main article: [Institute of Divinities](/source/Institute_of_Divinities)

Table: Government spending on shrines[6]: 24 Year Shrine payments (Yen) % of annual budget 1902 1,071,727 0.43 1907 510,432 0.08 1912 358,012 0.06 1917 877,063 0.11 1922 4,191,000 0.29 1927 1,774,000 0.1 1932 1,373,000 0.07 1937 2,297,000 0.08 1942 2,081,000 0.02 1943 6,633,000 0.05 1944 1,331,000 0.01

Though the government's ideological interest in Shinto is well-known, there is debate over how much control the government had over local shrines and for how long.[7] Shrine finances were not purely state-supported.[7]: 114[8] Shinto priests, even when state-supported, had tended to avoid preaching on ideological matters until the establishment of the [Institute of Divinities](/source/Institute_of_Divinities) in 1940.

In 1906, the government issued a policy to limit its financial support to one shrine per village.[6]: 98 This state supported shrines that followed its specific guidelines for funding, and encouraged unfunded shrines to become partners with the larger shrines. As a result of this initiative to consolidate Shinto beliefs into state-approved practices, Japan's 200,000 shrines had been reduced to 120,000 by 1914,[7]: 118 consolidating control to shrines favorable to the state interpretation of Shinto.[6]: 98

In 1910, graduates of state-run Shinto schools, such as [Kokugakuin University](/source/Kokugakuin_University) and [Kougakkan University](/source/Kogakkan_University), were implicitly allowed to become public school teachers.[6]: 23 A greater number of better-trained priests with educations at state-supported schools, combined with a rising patriotic fervor, is believed by some to have seeded an environment in which grassroots Emperor worship was possible, even without financial support for local shrines.[6]: 113[7]

In 1913, official rules for Shrine priests — *Kankokuheisha ika jinja shinshoku hömu kisoku* (官国幣社以下神社神 職奉務規則) — specifically called upon "a duty to observe festivals conforming to the rituals of the state."[7]: 114 Some shrines did adopt State Shinto practice independent of financial support from the government.[7]: 114[8] Several Shrine Associations advocated for support of "State Shinto" directives independently, including the Shrine Administration Organization, the Shrine Priest Collaboration Organization, and the Shrine Priest Training Organization.[7]: 114

In 1940, the state created the [Institute of Divinities](/source/Institute_of_Divinities), which expanded control over state shrines and expanded the state's role. Up to that point, individual priests had been limited in their political roles, delegated to certain rituals and shrine upkeep, and rarely encouraged Emperor worship, or other aspects of state ideology, independently.[7]: 97[8] No shrine priest, or member of the [Institute of Divinities](/source/Institute_of_Divinities), had previously sought public office, which some scholars, such as Sakamoto, suggest is evidence of the state's use of Shinto to its own ends, rather than the Shinto priest's attempt to achieve political power.[7]: 97[8]

## Ideological origins

Main articles: [Fukko Shinto](/source/Fukko_Shinto) and [Kokugaku](/source/Kokugaku)

Portrait of Atsutane Hirata, hanging scroll

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Scholar Katsurajima Nobuhiro suggests the "suprareligious" frame on State Shinto practices drew upon the state's previous failures to consolidate religious Shinto for state purposes.[24]: 126[25]

[Kokugaku](/source/Kokugaku) ("National Learning") was an early attempt to develop ideological interpretations of Shinto, many of which would later form the basis of "State Shinto" ideology.[6]: 66 Kokugaku was an [Edo-period](/source/Edo_period) educational philosophy which sought a "pure" form of Japanese Shinto, stripped of foreign influences — particularly Buddhism.[6]: 28

In the Meiji era, scholar [Hirata Atsutane](/source/Hirata_Atsutane) advocated for a return to "[National Learning](/source/Kokugaku)" as a way to eliminate the influence of Buddhism and distill a nativist form of Shinto.[6]: 16 From 1868 to 1884, the disciples of Atsutane, along with other priests and scholars, led a "Great Promulgation Campaign" advocating a fusion of nationalism and Shinto through worship of the Emperor. There had been no tradition of absolute obedience to the Emperor in Shinto since the early state-formation period, prior to the introduction of Buddhism.[4]: 119 This initiative failed to attract public support,[4]: 119[6]: 42 and intellectuals dismissed the idea.[6]: 51 Author [Fukuzawa Yukichi](/source/Fukuzawa_Yukichi) dismissed the campaign at the time as an "insignificant movement".[4]: 119

Despite its failure, Atsutane's nativist interpretation of Shinto would encourage a later scholar, [Ōkuni Takamasa](https://en.wikipedia.org/w/index.php?title=%C5%8Ckuni_Takamasa&action=edit&redlink=1) [[ja](https://ja.wikipedia.org/wiki/%E5%A4%A7%E5%9B%BD%E9%9A%86%E6%AD%A3)]. Takamasa advocated control and standardization of Shinto practice through the "[Department of Divinity](/source/Department_of_Divinities)".[6]: 18 These activists urged leaders to consolidate diverse, localized Shinto practices into a standardized national practice, which they argued would unify Japan in support of the Emperor.[6]: 17

The state responded by passing the *Kami and Buddhas Separation Order* (神仏判然令, *Shinbutsu Hanzenrei*) in 1868 and pursuing a policy of [Haibutsu kishaku](/source/Haibutsu_kishaku) to remove Buddhist influence[26] and re-establishing direct imperial control of the [Department of Divinity](/source/Department_of_Divinities) ("jingikan") in 1869.[6]: 17[7]: 112 This government bureaucracy encouraged the segregation of [Kami](/source/Kami) spirits from Buddhist ones, and emphasized the divine lineage of the Emperor from the Sun Goddess, [Amaterasu](/source/Amaterasu).[7]: 112 This action sought to reverse what had been a [blending of Buddhist and Shinto](/source/Shinbutsu-sh%C5%ABg%C5%8D) practices in Japan.[3]: 59 That department was unsuccessful, and demoted to the [Ministry of Divinities](/source/Ministry_of_Divinities).[7]: 113 In 1872, policy for shrines and other religions was taken over by the [Ministry of Religion](/source/Ministry_of_Religion_(Japan)).[7]: 113 The Ministry intended to standardize rituals across shrines, and saw some small success, but fell short of its original intent.[7]: 113

### National Teaching

In calling for the return of the [Department of Divinities](/source/Department_of_Divinities) in 1874, a group of Shinto priests issued a collective statement calling Shinto a "National Teaching". That statement advocated for understanding Shinto as distinct from religions. Shinto, they argued, was a preservation of the traditions of the Imperial house and therefore represented the purest form of Japanese state rites.[6]: 66 These scholars wrote,

National Teaching is teaching the codes of national government to the people without error. Japan is called the divine land because it is ruled by the heavenly deities' descendants, who consolidate the work of the deities. The Way of such consolidation and rule by divine descendants is called Shinto.

— Signed by various Shinto leaders, 1874, Source material[4]: 122

Signatories of the statement included Shinto leaders, practitioners and scholars such as Tanaka Yoritsune, chief priest of [Ise shrine](/source/Ise_Grand_Shrine); Motoori Toyokai, head of [Kanda shrine](/source/Kanda_Shrine); and Hirayama Seisai, head of a major tutelary shrine in Tokyo.[6]: 68–69 Nonetheless, this concept of Shinto as a "National Learning" failed to take hold in most popular conceptions of Shinto.[6]: 73

### Great Promulgation Campaign

Main articles: [Taikyo Proclamation](/source/Taikyo_Proclamation), [Kyodo Shoku](/source/Kyodo_Shoku), and [Taikyo Institute](/source/Taikyo_Institute)

The Bureau of Shinto Affairs attempted to standardize the training of priests in 1875.[3]: 58[7] This created a division between state actors and local priests, who disagreed over the content of that standardized training. This debate concerned which kami, or spirits, to include in rituals— particularly, whether state kami should be included.[7] This debate marked the rise of the Ise sect, which was open to a stronger state presence in Shinto, and the Izumo sect, which was not.[3]: 58[7] The Izumo sect advocated for recognition of the god [Ōkuninushi](/source/%C5%8Ckuninushi) as an equal to Amaterasu, which had theological consequences for emperor-worship. This debate, the "enshrinement debate", posed a serious ideological threat to the Meiji era government.[3]: 58

A result of the enshrinement debate was that the [Ministry of the Interior](/source/Home_Ministry) concentrated on distinctions of "religion" and "doctrine", stating that "Shinto rituals (*shinsai*) are performed by the state whereas religious doctrines (*kyōhō*) are to be followed by individuals and families."[3]: 59 Through this logic, Shinto rituals were a civic responsibility which all Japanese subjects were expected to participate in, whereas "religious" Shinto was a matter of personal faith and subject to freedom of religion.[3]: 59 This debate marked an early failure in crafting of a unified national Shinto practice, and led to a sharp decline in both state grants to Shinto shrines and to the appointment of Shinto priests to government positions.[6]: 98 This was the beginning of [Secular Shrine Theory](/source/Secular_Shrine_Theory) which explained the obligations unrelated to belief, and segregation [Sect Shinto](/source/Sect_Shinto) or groups based on beliefs.[*[citation needed](https://en.wikipedia.org/wiki/Wikipedia:Citation_needed)*]. The [Ministry of Home Affairs](/source/Home_Ministry) took responsibility for shrines in 1877, and began to separate Shinto religious practices from indoctrination.[3]: 59 In 1887, the Ministry stopped financial support for most shrines, aside from select Imperial shrines tied to state functions.[7]: 113

### Yasukuni Shrine

Main article: [Yasukuni Shrine](/source/Yasukuni_Shrine)

Yasukuni Shrine

In 1869 [Yasukuni Shrine](/source/Yasukuni_Shrine) was first built under the name *Tōkyō Shōkonsha* (東京招魂社, *"shrine to summon the souls"*).[27]

It was originally not used often. For example in the [1874 Japanese invasion of Taiwan](/source/Japanese_invasion_of_Taiwan_(1874)) in which only 12 people were enshrined in [Yasukuni Shrine](/source/Yasukuni_Shrine).[28]

However following the 1877 [Satsuma Rebellion](/source/Satsuma_Rebellion), the Emperor had 6,959 souls of war dead enshrined at Tōkyō Shōkonsha.[29] In 1879, the shrine was renamed *Yasukuni Jinja.* The name *Yasukuni*, quoted from the phrase「吾以靖國也 in the classical-era Chinese text *[Zuo Zhuan](/source/Zuo_Zhuan)* (Scroll 6, 23rd Year of Duke Xi), literally means "Pacifying the Nation" and was chosen by the [Meiji Emperor](/source/Meiji_Emperor).[30]

Around this time, the state began to assign shrines with meanings rooted in patriotic nationalism; including a network of shrines dedicated to soldiers killed in battle. These assignments had no connection to the history of these local shrines, which led to resentment.[4]: 120

In contemporary times, the shrine has become a [controversial symbol](/source/Controversies_surrounding_Yasukuni_Shrine) for [Japanese nationalists](/source/Japanese_nationalism).[11][31] While many citizens of various political persuasions visit the site to honor relatives killed in battle, whose kami (spirits) are said to be enshrined there, so too are the kami of several [class-A war criminals](/source/International_Military_Tribunal_for_the_Far_East). These criminals were enshrined in a secret ceremony in 1978, which has raised the ire of Japanese [pacifists](/source/Pacifism) and the international community.[31]

No Emperor has visited the shrine since, and visits by [prime ministers](/source/Prime_Minister_of_Japan) and government officials to the shrine have been the subject of lawsuits and media controversy.[32]

## In acquired and occupied territories

The Empire of Japan at its peak territorial holdings, in 1942

[Hirohara Jinja](/source/Hirohara_Shrine)'s *shamusho* stands as one of the last Shinto shrine structures still intact in [Southeast Asia](/source/Southeast_Asia) after World War II

As the Japanese extended their territorial holdings, shrines were constructed with the purpose of hosting Japanese *kami* in occupied lands. This practice began with [Naminoue Shrine](/source/Naminoue_Shrine) in [Okinawa](/source/Okinawa_Prefecture) in 1890.[33] Major shrines built across Asia included [Karafuto Shrine](/source/Karafuto_Shrine) in [Sakhalin](/source/Sakhalin) in 1910 and [Chosen Shrine](/source/Ch%C5%8Dsen_Jing%C5%AB), [Korea](/source/Korea_under_Japanese_rule), in 1919; these shrines were designated just under [Ise Shrine](/source/Ise_Grand_Shrine) in national importance.[34]: 111 Other shrines included [Shonan Shrine](/source/Syonan_Jinja) in [Singapore](/source/Japanese_occupation_of_Singapore), San'a Shrine in [Hainan Island](/source/Hainan) ([China](/source/China_under_Japanese_rule)), Nankai Shrine in [Hong Kong](/source/Japanese_occupation_of_Hong_Kong), [Japanese Shrine](/source/Japanese_Shrine) in [Kolonia](/source/Kolonia), [Federated States of Micronesia](/source/Federated_States_of_Micronesia), Akatsuki Shrine in [Saigon](/source/Ho_Chi_Minh_City), the Hokoku Shrine in [Java](/source/Japanese_occupation_of_the_Dutch_East_Indies)[34]: 112 and the Yorioka Shrine in [Sarawak](/source/Japanese_occupation_of_British_Borneo).

The Japanese built almost 400 shrines in [occupied Korea](/source/Shinto_in_Korea), and worship was mandatory for Koreans.[4]: 125 A statement from the head of the Home Office in Korea wrote about the shrines in a directive: "...they have an existence totally distinct from religion, and worship at the shrines is an act of patriotism and loyalty, the basic moral virtues of our nation."[4]: 125[16]

By 1937, more than 500,000 [Jingu Taima](/source/Jingu_Taima) shrines had been set up across households in [Taiwan](/source/Shinto_in_Taiwan). Out of the 68 approved places of worship, 38 were constructed between 1937 and 1943. Schools and organizations were ordered to worship there.[35]

In [Manchuria](/source/Manchukuo), The Japanese conducted scholarly research on the local folk religion and built 366 Shrines, although without trying to impose Shinto on the native population as was the case in Korea and Taiwan, as the Manchurian State was conceived as a spiritually autonomous nation; while in the rest of the Chinese territory occupied by the Japanese, it is estimated that there are at least 51 shrines.[*[citation needed](https://en.wikipedia.org/wiki/Wikipedia:Citation_needed)*]

At least fifteen State Shinto shrines were established in the [South Seas Mandate](/source/South_Seas_Mandate) in the late 1920s and early 1930s. Shinto was primarily practised by Japanese settlers, but also by indigenous populations.[36] The shrine at [Jabor](/source/Jabor_(Marshall_Islands)) on [Jaluit Atoll](/source/Jaluit_Atoll) in the [Marshall Islands](/source/Marshall_Islands) was reportedly the easternmost shrine in the Japanese Empire.[37] There were seven shrines built in the [Mariana Islands](/source/Mariana_Islands), while other shrines were built on the more remote islands of [Kosrae](/source/Kosrae), [Truk](/source/Chuuk_State), [Ponape](/source/Pohnpei), [Yap](/source/Yap) and [Lamotrek](/source/Lamotrek).[37] The largest shrine in the mandate territories was the [Nan'yō Shrine](/source/Nan'y%C5%8D_Shrine) in [Palau](/source/Palau), with its [significant Japanese population](/source/Japanese_settlement_in_Palau). It was located on the outskirts of [Koror](/source/Koror) and dedicated in 1940.[38]

During the Second World War, Shinto shrines were built across Southeast Asia as Japan expanded southwards. Countries such as the Philippines, Singapore, [Malaya](/source/Federated_Malay_States), and Indonesia witnessed the presence of Shinto shrines due to the imposition of State Shinto. In Indonesia alone, 11 shrines were constructed.[39] Infamously was [Chinnan Shrine](/source/Chinnan_Shrine) in [Malang](/source/Malang), [Java](/source/Java), which stood as the southernmost Shinto shrine in Asia[40] and [Hirohara Shrine](/source/Hirohara_Shrine) in Medan, being the last still standing Shinto shrine in Southeast Asia.[41]

## Post-war

Part of a series on Conservatism in Japan Ideologies Corporate Liberal Nationalist Minzoku Populist Shōwa Statism Ultra Neo Paternalistic Religious State Shinto Ultra Principles Anti-communism Asian values Authority Bureaucracy Bushido Discipline Duty Elitism Aristocracy Meritocracy Familialism Filial piety Heroism Hierarchy Imperialism Japanese culture Japanization Kokutai Law and order Loyalty Monarchism Bansei ikkei Nativism Nihonjinron Patriotism Shinto Social order Sovereignty Tradition Wa History Meiji oligarchy Satsuma Rebellion Imperial Rescript on Education Peace Preservation Law Anti-Comintern Pact CIA activities in Japan Red Scare Red Purge 1955 System U.S.-Japan Security Treaty Abenomics State Secrecy Law Intellectuals Aida Etō Fukuda Fujii (Satoshi) Fujii (Genki) Hasuda Hayashi (Kentarō) Hayashi (Ōen) Hirata Hyakuta Inoue Kanokogi Koizumi Kobayashi Kōsaka Kuga Mayuzumi Motoori Mori Minobe Mizushima Mishima Miyake Nakano Natsume Nishibe Nishimura Nishio Nitobe Okakura Oh Okazaki Ōkawa Orikuchi Oshikawa Sakurai Shimazaki Shiono Shiga Shimao Sono Sugiyama Suzuki Takayama Takeyama Tsunoda Watsuji Watanabe Yamamoto Yamazaki Yoshikawa Yasuoka Yatsuka Yanagita Literature Man'yōshū (759) Kokin Wakashū (905) Hagakure (recorded 1709–1716) Imperial Rescript on Education (1890) Bushido: The Soul of Japan (1899) The Book of Tea (1906) Patriotism (1960) Sun and Steel (1968) ”The Japan That Can Say No” (1989) The Dignity of the Nation (2005) Politicians Abe Asō Fukuda Hara Hashimoto Hatoyama Hiranuma (Kiichirō) Hiranuma (Takeo) Hirohito Hyakuta Inada Inoue Ishiba (Shigeru) Ishiba (Jirō) Ishihara Itō Kamiya Kaneko Katsura Kawamura Kishi Kishida Koike Koizumi (Junichiro) Koizumi (Shinjirō) Mori Makino Nakagawa Nakasone Ōhira Ōkubo Saigō Saionji Suga Sugita Takaichi Tamaki Tojo (Hideki) Tojo (Yuko) Yamagata Yoshida Parties Active Conservative Party of Japan Constitutional Democratic Party of Japan (rignt-wing factions) Kaseikai Democratic Party For the People Greater Japan Patriotic Party Happiness Realization Party Japan First Party Japan Innovation Party Osaka Restoration Association Komeito Liberal Democratic Party Tokyoites First Party Restoration Political Party Sanseitō Defunct Constitutional Government Association Democratic Socialist Party Imperial Rule Assistance Association Japan Renewal Party Japan Restoration Party New Conservative Party New Frontier Party Party for Japanese Kokoro Party of Hope People's New Party Sunrise Party Alliances LDP–JIP coalition LDP–Komeito coalition Organisations Active Ganbare Nippon Japanese Society for History Textbook Reform Nippon Kaigi Zaitokukai Conservative Political Action Conference (J-CPAC) Defunct Black Dragon Society Genyōsha Kenkokukai Kokuryūkai Sakurakai Tatenokai Tōseiha Media Bungei Shunjū Shokun! Fujisankei Communications Group Fuji Television Nippon Broadcasting System Sankei Shimbun Seiron Hanada Japanese Culture Channel Sakura Nihon Keizai Shimbun Shūkan Shinchō WiLL The Yomiuri Shimbun Holdings Yomiuri Shimbun Chūō Kōron Movements Action Conservative Movement Anti-Americanism Green Kaikaku hoshu Minzoku-ha Netto-uyoku National essentialism Nihon shugi Shukyū-ha Shōwa Restoration Trumpism Related ideologies Fascism Emperor-system Para Historical negationism History textbooks Liberalism Classical Conservative Libertarian conservatism (factions) Reactionism Statism Corporate Related topics Anti-national sentiments Chinese Korean Kurdish Russian Anti-PRC sentiment Constitutional reform in Japan Emperor system Nobility Daimyo Kazoku Kuge Samurai Kokugaku Politics in Japan Pro-Americanism (post-war) Pro-ROC sentiment (post-war) Satō–Kishi–Abe family Tenkō Uyoku dantai Yamato nadeshiko Zaibatsu Conservatism portal Japan portal v t e

On 1 January 1946, [Emperor Shōwa](/source/Hirohito) issued a statement, sometimes referred to as the [Humanity Declaration](/source/Humanity_Declaration), in which he quoted the Five Charter Oath of Emperor Meiji, announced that he was not an *Akitsumikami* (a divinity in human form) and that Japan was not built on myths.[5]: 39 The [U.S. General Headquarters](/source/Occupation_of_Japan) quickly defined and banned practices it identified as "State Shinto", but because the U.S. saw freedom of religion as a crucial aspect of post-war Japan it did not place a full ban on Japanese religious ceremonies involving the Emperor.[10]: 702 [General Douglas MacArthur](/source/Douglas_MacArthur) and the State Department sought to maintain the authority of the Emperor to avoid "lasting resentment" among the Japanese people during the occupation and reconstruction of Japan.[2]: 429[10]: 702

The Shinto Directive stated it was established to "free the Japanese people from direct or indirect compulsion to believe or profess to believe in a religion or cult officially designated by the state" and "prevent a recurrence of the perversion of Shinto theory and beliefs into militaristic and ultranationalistic propaganda".[5]: 39

Today, while the Imperial House continues to perform Shinto rituals as "private ceremonies", participation and belief are no longer obligatory for Japanese citizens, nor funded by the state.[10]: 703

Other aspects of the government's "suprareligious" enforcement of Shinto practices, such as school trips to Shinto shrines, were forbidden.[2]: 432 Many innovations of Meiji-era Shinto are present in contemporary Shinto, such as a belief among priests that Shinto is a non-religious cultural practice that encourages national unity.[6]: 161

### Controversies

Controversy has emerged during the funerals and [weddings](/source/Shinto_wedding) of members of the Japanese Imperial Family ([Imperial House of Japan](/source/Imperial_House_of_Japan)), as they present a merging of Shinto and state functions. The Japanese treasury does not pay for these events, which preserves the distinction between state and shrine functions.[10]: 703

The [Association of Shinto Shrines](/source/Association_of_Shinto_Shrines) is politically active in encouraging support for the Emperor,[10]: 706 including campaigns such as distributing [amulets](/source/Amulet) from [Ise Shrine](/source/Ise_Shrine).[42] Ise Shrine was one of the most important shrines in State Shinto, symbolizing Amaterasu's presence and connection to the Emperor.[11] In contrast, the Meiji-era [Yasukuni Shrine](/source/Yasukuni_Shrine) is frequently the target of State Shinto controversies, mostly owing to its enshrinement of [Japanese war criminals](/source/Yasukuni_Shrine_Controversy).[11]

Conservative politicians and nationalist interest groups continue to advocate for returning the Emperor to a central political and religious position, which they believe will restore a national sense of unity.[2]: 428[24]

## See also

- [Kokutai](/source/Kokutai)

- [Emperor of Japan](/source/Emperor_of_Japan)

- [Positive Christianity](/source/Positive_Christianity)

- [Shinto sects and schools](/source/Shinto_sects_and_schools)

- [Yasukuni Shrine controversy](/source/Yasukuni_Shrine_Controversy)

- [Statism in Shōwa Japan](/source/Statism_in_Sh%C5%8Dwa_Japan)

- [Nippon Kaigi](/source/Nippon_Kaigi)

- [Secular Shrine Theory](/source/Secular_Shrine_Theory)

- [State religion](/source/State_religion)

- [Religion in politics](/source/Religion_in_politics)

## References

1. ^ [***a***](#cite_ref-Fridell_1-0) [***b***](#cite_ref-Fridell_1-1) [***c***](#cite_ref-Fridell_1-2) Fridell, Wilbur M. (1976). "A Fresh Look at State Shinto". *[Journal of the American Academy of Religion](/source/Journal_of_the_American_Academy_of_Religion)*. **XLIV** (3): 547–561. [doi](/source/Doi_(identifier)):[10.1093/jaarel/XLIV.3.547](https://doi.org/10.1093%2Fjaarel%2FXLIV.3.547).(subscription, [Wikipedia Library](https://wikipedialibrary.wmflabs.org/partners/88/) access or [UK public library membership](https://www.oxforddnb.com/help/subscribe#public) required)

1. ^ [***a***](#cite_ref-Shibata_2-0) [***b***](#cite_ref-Shibata_2-1) [***c***](#cite_ref-Shibata_2-2) [***d***](#cite_ref-Shibata_2-3) [***e***](#cite_ref-Shibata_2-4) [***f***](#cite_ref-Shibata_2-5) Shibata, Masako (September 2004). "Religious education reform under the US military occupation: The interpretation of state Shinto in Japan and Nazism in Germany". *Compare: A Journal of Comparative and International Education*. **34** (4): 425–442. [doi](/source/Doi_(identifier)):[10.1080/0305792042000294814](https://doi.org/10.1080%2F0305792042000294814). [ISSN](/source/ISSN_(identifier)) [0305-7925](https://search.worldcat.org/issn/0305-7925). [S2CID](/source/S2CID_(identifier)) [218558269](https://api.semanticscholar.org/CorpusID:218558269) – via EBSCO.(subscription required)

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1. ^ [***a***](#cite_ref-Sakamoto_8-0) [***b***](#cite_ref-Sakamoto_8-1) [***c***](#cite_ref-Sakamoto_8-2) [***d***](#cite_ref-Sakamoto_8-3) [***e***](#cite_ref-Sakamoto_8-4) [***f***](#cite_ref-Sakamoto_8-5) Sakamoto, Koremaru (1993). *Kokka Shinto taisei no seiritsu to tenkai*. Tokyo: Kobunda. pp. 165–202.

1. **[^](#cite_ref-9)** 均, 新田 (2020-08-10). [加藤玄智の国家神道観](https://web.archive.org/web/20230520175342/https://kogakkan.repo.nii.ac.jp/index.php?active_action=repository_view_main_item_detail&page_id=13&block_id=21&item_id=274&item_no=1) [Genchi Kato's view of state Shinto]. *Religious Law Research (宗教法研究)* (in Japanese) (14): 199–230. Archived from [the original](https://kogakkan.repo.nii.ac.jp/index.php?active_action=repository_view_main_item_detail&page_id=13&block_id=21&item_id=274&item_no=1) on 2023-05-20. Retrieved 2022-08-01.

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1. ^ [***a***](#cite_ref-Okuyama_24-0) [***b***](#cite_ref-Okuyama_24-1) Okuyama, Michiaki (2011). [""State Shinto" in Recent Japanese Scholarship"](https://muse.jhu.edu/journals/monumenta_nipponica/v066/66.1.okuyama.html). *Monumenta Nipponica*. **66** (1): 123–145. [doi](/source/Doi_(identifier)):[10.1353/mni.2011.0019](https://doi.org/10.1353%2Fmni.2011.0019). [S2CID](/source/S2CID_(identifier)) [201793308](https://api.semanticscholar.org/CorpusID:201793308). – via [Project MUSE](/source/Project_MUSE) (subscription required)

1. **[^](#cite_ref-Nobuhiro_25-0)** Nobuhiro, Katsurajima (1998). *Iwanami tetsugaku, shisō jiten, s.vv. 国家神道*.

1. **[^](#cite_ref-:02_26-0)** Josephson, Jason Ānanda (2012). *The Invention of Religion in Japan*. Chicago: The University of Chicago Press. pp. 150–152. [ISBN](/source/ISBN_(identifier)) [978-0-226-41235-1](https://en.wikipedia.org/wiki/Special:BookSources/978-0-226-41235-1). [OCLC](/source/OCLC_(identifier)) [812924947](https://search.worldcat.org/oclc/812924947).

1. **[^](#cite_ref-27)** Ponsonby-Fane, Richard. (1963). *The Vicissitudes of Shinto,* pp. 118–134.

1. **[^](#cite_ref-:03_28-0)** ["How Japan Honors Its War Dead: The Coexistence of Complementary Systems"](https://www.nippon.com/en/in-depth/a02402/). *nippon.com*. 2013-08-21. [Archived](https://web.archive.org/web/20220911204532/https://www.nippon.com/en/in-depth/a02402/) from the original on 2022-09-11. Retrieved 2022-09-11.

1. **[^](#cite_ref-nippon0821a_29-0)** Hiyama, Yukio (21 August 2013). ["How Japan Honors Its War Dead: The Coexistence of Complementary Systems"](http://www.nippon.com/en/in-depth/a02402/). Nippon.com. Retrieved 26 December 2013.{{[cite web](https://en.wikipedia.org/wiki/Template:Cite_web)}}: CS1 maint: deprecated archival service ([link](https://en.wikipedia.org/wiki/Category:CS1_maint:_deprecated_archival_service))

1. **[^](#cite_ref-30)** [基礎からわかる靖国神社問題】Q 戦前、戦後 どんな役割?](http://www.yomiuri.co.jp/feature/fe6700/fe_ya_05060901.htm) [[Understanding the Yasukuni Shrine issue from the basics] Q: What was its role before and after the war?] (in Japanese). [Yomiuri Shimbun](/source/Yomiuri_Shimbun). Retrieved 2007-01-30.{{[cite web](https://en.wikipedia.org/wiki/Template:Cite_web)}}: CS1 maint: deprecated archival service ([link](https://en.wikipedia.org/wiki/Category:CS1_maint:_deprecated_archival_service))

1. ^ [***a***](#cite_ref-ForeignAffairs_31-0) [***b***](#cite_ref-ForeignAffairs_31-1) ["How to solve a problem like Yasukuni"](http://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=24151465&site=ehost-live). *Foreign Affairs*. **86** (2): 88–89. March 2007. Retrieved 9 January 2016. – via ebsco.com EBSCO]'s Academic Search Complete (subscription required)

1. **[^](#cite_ref-Ravitch_32-0)** Ravitch, Frank (2014). ["THE JAPANESE PRIME MINISTER'S VISITS TO THE YASUKUNI SHRINE ANALYZED UNDER ARTICLES 20 AND 89 OF THE JAPANESE CONSTITUTION"](http://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=97217822&site=ehost-live). *Contemporary Readings in Law & Social Justice*. **6** (1): 124–136. [ISSN](/source/ISSN_(identifier)) [1948-9137](https://search.worldcat.org/issn/1948-9137). Retrieved 9 January 2016. – via ebsco.com EBSCO]'s Academic Search Complete (subscription required)

1. **[^](#cite_ref-33)** [List of *Kankokuheisha* (官国幣社), p. 3](http://k-amc.kokugakuin.ac.jp/DM/auth/dl-media;jsessionid=78EC0F1A0310FACEDE5B14F000047F74?data_id=57798&data_no=57798&version=0&mime_type=application/pdf&filename=EOS091126D.pdf) [Archived](https://web.archive.org/web/20190710201148/http://k-amc.kokugakuin.ac.jp/DM/auth/dl-media;jsessionid=78EC0F1A0310FACEDE5B14F000047F74?data_id=57798&data_no=57798&version=0&mime_type=application%2Fpdf&filename=EOS091126D.pdf) 2019-07-10 at the [Wayback Machine](/source/Wayback_Machine); retrieved 2016-11-18.

1. ^ [***a***](#cite_ref-Picken_34-0) [***b***](#cite_ref-Picken_34-1) Picken, Stuart D. B. (2004). *Sourcebook in shinto : selected documents*. Westport, CT: Praeger. [ISBN](/source/ISBN_(identifier)) [978-0-31326432-0](https://en.wikipedia.org/wiki/Special:BookSources/978-0-31326432-0).

1. **[^](#cite_ref-taiwanpedia_35-0)** Tsai, Chintang (2011). ["Kominka Movement"](http://taiwanpedia.culture.tw/en/content?ID=3803). *Encyclopedia of Taiwan*. Retrieved 25 August 2013.{{[cite web](https://en.wikipedia.org/wiki/Template:Cite_web)}}: CS1 maint: deprecated archival service ([link](https://en.wikipedia.org/wiki/Category:CS1_maint:_deprecated_archival_service))

1. **[^](#cite_ref-36)** Schuster, Donald R. (1982). ["State Shinto in Micronesia During Japanese Rule, 1914-1945"](https://lir.byuh.edu/index.php/pacific/article/view/2297/2223). *Pacific Studies*. **5** (2): 22. [Archived](https://web.archive.org/web/20240205052247/https://lir.byuh.edu/index.php/pacific/article/view/2297/2223) from the original on 2024-02-05. Retrieved 2024-02-05.

1. ^ [***a***](#cite_ref-FOOTNOTESchuster198223_37-0) [***b***](#cite_ref-FOOTNOTESchuster198223_37-1) [Schuster 1982](#CITEREFSchuster1982), p. 23.

1. **[^](#cite_ref-FOOTNOTESchuster198227_38-0)** [Schuster 1982](#CITEREFSchuster1982), p. 27.

1. **[^](#cite_ref-39)** 中島, 三千男; 津田, 良樹; 稲宮, 康人 (2019-03-20). ["旧オランダ領東印度(現インドネシア共和国)に建てられた神社について"](https://kanagawa-u.repo.nii.ac.jp/records/12706) [On shrines built in the former Dutch East Indies (now Republic of Indonesia).]. *非文字資料研究センター News Letter* (in Japanese) (41): 17–23. [ISSN](/source/ISSN_(identifier)) [2432-549X](https://search.worldcat.org/issn/2432-549X). [Archived](https://web.archive.org/web/20230927102312/https://kanagawa-u.repo.nii.ac.jp/records/12706) from the original on 2023-09-27. Retrieved 2023-08-11.

1. **[^](#cite_ref-:5_40-0)** Inamiya, Yasuhito; Nakajima, Michio (November 2019). [*非文字資料研究叢書2 「神国」の残影*](https://web.archive.org/web/20230801155416/https://www.kokusho.co.jp/np/isbn/9784336063427/) [*Remnants of "Sacred Country" | Photographic Records of Sites of Overseas Shrines*] (in Japanese). Kokusho Publishing Association (国書刊行会). [ISBN](/source/ISBN_(identifier)) [978-4-336-06342-7](https://en.wikipedia.org/wiki/Special:BookSources/978-4-336-06342-7). Archived from [the original](https://www.kokusho.co.jp/np/isbn/9784336063427/) on 2023-08-01. Retrieved 2023-08-01.

1. **[^](#cite_ref-:32_41-0)** ["スマトラ.メダンにある日本の歴史遺産 紘原神社 - 「老人タイムス」私説"](https://blog.goo.ne.jp/bagus_2006/e/cc1381a7995a54876d386294b62930f4). *goo blog* (in Japanese). Retrieved 2024-04-17.

1. **[^](#cite_ref-Breen_42-0)** Breen, John (1 July 2010). ["Resurrecting the Sacred Land of Japan: The State of Shinto in the Twenty-First Century"](https://web.archive.org/web/20160220221606/https://www.highbeam.com/doc/1P3-2217777591.html). *Japanese Journal of Religious Studies*. [doi](/source/Doi_(identifier)):[10.18874/jjrs.37.2.2010.295-315](https://doi.org/10.18874%2Fjjrs.37.2.2010.295-315). Archived from [the original](https://www.highbeam.com/doc/1P3-2217777591.html) on 20 February 2016. Retrieved 3 January 2016 – via [HighBeam Research](/source/HighBeam_Research).

v t e State Shinto Organizations Department of Divinities Ministry of Divinities Missionary Office Ministry of Religion Kyodo Shoku Taikyo Institute Bureau of Shinto Affairs Bureau of Shrines and Temples Home Ministry Institute of Japanese Classics Research National Association of Shinto Priests Bureau of Shrines Bureau of Religions Institute of Divinities Jingu-kyo Kokugakuin University Concepts Unity of religion and rule Haibutsu kishaku Secular Shrine Theory Yasukuni Shrine Shōkonsha Imperial cult Modern system of ranked Shinto shrines Events Taikyo Proclamation Shinbutsu bunri Shrine Consolidation Policy Religious Organizations Law Shrine Parishioner Registration Humanity Declaration Shinto Directive Successor organizations Association of Shinto Shrines Kokugakuin University Shinto Taikyo Yasukuni Shrine Gokoku Shrines Shrine Shinto Predecessors Kokugaku Fukko Shinto

v t e Conservatism Schools by region International Authoritarian Corporatist Cultural Fiscal Green Left Liberal Moderate National Paternalistic Populist Pragmatic Progressive Reactionary Religious Social Traditionalist Ultra Asia China Chiangism Confucianism Neo New Dai Jitao Thought Neoauthoritarianism India Hindutva Integral humanism Iran Khomeinism Khameneism Monarchist Pahlavism Principlist Israel Fundamentalist Jewish Kahanism Zionism Neo Religious Revisionist Japan Kokkashugi Minzoku Neo Nippon Kaigi State Shinto South Korea Ilminism New Right Turkey Democratic Erdoğanism Great East Idealism Millî Görüş Neo-Ottomanism Özalism Other Bangladesh Hong Kong Malaysia Pakistan Ziaism Singapore Taiwan Chiangism Europe France Action Française Bonapartism Gaullism Integral nationalism Legitimism Maurrassisme Nouvelle Droite Orléanism Révolution nationale Sarkozysm Ultra-royalism Germany Agrarian Hegelian Historical School Neue Rechte Ordoliberalism Prussianism Cameralistic Socialist Revolutionary Young Ritter School Romanticism State Socialism Völkisch Italy Berlusconism Historical Right Italian school of elitism Neo-Bourbonism Sanfedismo Poland Golden Liberty Kaczyzm Monarchist National Democracy Sarmatism Russia Duginism Eurasianism Monarchist Black-hundredism Tsarism Putinism Slavophilia Pochvennichestvo Spain Alfonsism Carlism Carloctavismo Carlo-francoism Francoism National Catholicism Integrism Mellismo Maurism Neocatholicism Noucentisme United Kingdom Cameronism Civic Compassionate Muscular liberalism Jacobitism Neo-Jacobite Revival Neo One-nationism Powellism Thatcherism Toryism High Red Social Other Austria Belgium Rexism Czech Republic Klausism Denmark Finland Georgia Monarchist Greece Metaxism Populist Hungary Orbanism Iceland Luxembourg Netherlands Norway Portugal Miguelist Integralismo Lusitano Romania Monarchist Serbia Monarchist Sweden Switzerland Ukraine Latin America Argentina Federal Peronism Maurrasismo Menemism Nacionalismo Orthodox Peronism Brazil Bolsonarism Coronelism Integralism Janismo Monarchist Patrianovism Populism Chile Gremialismo Pinochetism Other Belize Colombia Rojismo Uribism Cuba Guatemala Mexico Cristero Monarchist Panama Peru Fujimorism Odriismo Uruguay Monarchist Riverism Ruralismo Venezuela Perezjimenismo North America Canada Clerico-nationalism Monarchist Populist Trumpism Social Toryism Blue Red Pink United States Compassionate Libertarian Fusionism Paleo Tea Party Movement Neo Old Right Paleo Reaganism Social Traditionalist Trumpism Oceania Australia Hansonism Liberal Party factions Centre Right National Right Other New Zealand Philosophy Principles Ancestral worship Authority Traditional Class collaboration Consociationalism Clericalism Collective identity Confessionalism Cultural assimilation Cultural heritage Cultural values Culture of life Pro-Life Discipline Duty Elitism Aristocracy Meritocracy Noblesse oblige Ethical order Familialism Family values Fundamentalism Gender role Complementarianism Honour Imperialism Loyalty Monarchism Royalist Natural law Natural Order Norms Conventions Customs Mores Ordered liberty Organicism Organized religion Orthodoxy Patriotism Nationalism Personalism Philosophical realism Moral realism Private property Protectionism Public morality Rule of law Social hierarchy Social institutions Social order Solidarity Sovereignty State religion Stewardship Subsidiarity Tradition Intellectuals Bainville Barruel Belloc Bonald Buckley Jr. Burke Burnham Carlyle Chateaubriand Chesterton Coleridge Comte Cortés Dávila Dostoevsky Eliot Evola Fardid Gentz Golwalkar Haller Hitchens Hume Iorga Johnson Jünger Karamzin Kirk Kuehnelt-Leddihn La Mennais Le Bon Le Play Leontiev Lewis Maistre Mansfield Maurras Menéndez More Motahhari Müller Newman Nisbet Novalis Oakeshott Corrêa de Oliveira Peterson Ranke Renan Rivarol Röpke Santayana Savarkar Savigny Schlegel Schmitt Scruton Solzhenitsyn Sowell Spann Spengler Stahl Strauss Taine Tocqueville Upadhyaya Uvarov Voegelin Politics Organisations European Conservatives and Reformists Party European People's Party Identity and Democracy International Democrat Union International Monarchist League Muslim Brotherhood Tradition, Family, Property Politicians Abe Adams Adenauer Andreotti Berlusconi Bismarck Bolsonaro GW Bush Canning Chiang Churchill Diefenbaker Disraeli Dmowski Dollfuss Erdoğan Franco Fujimori de Gaulle Harper Horthy John Paul II Kaczyński Khamenei Khomeini Kohl Le Pen Lee Macdonald Mannerheim Marcos Maurras Menzies Metaxas Metternich Mobutu Modi Netanyahu Orbán Park Pérez Jiménez Pinochet Pitt Powell Prat de la Riba Putin Reagan Salazar Salisbury Smith Stolypin Suharto Thatcher Trujillo Trump Vajpayee de Valera Zia Zemmour Religion Christian democracy Christian politics Theonomy Christian right Theoconservatism Confucianism Hindu nationalism Jewish conservatism Religious Zionism Islamism Islamic economics Theravada Buddhist economics Traditionalist Catholicism Catholic social teaching Distributism Integralism Ultramontanism Traditionalist School Historical background Ancien régime Bourbon Restauration Congress of Vienna Concert of Europe Conservative Order Counter-Enlightenment German Romanticism Holy Alliance Ultra-royalism Related Ideologies Agrarianism Clerical fascism Communitarianism Conservative liberalism Corporatism Localism Anti-communism Anti-gender movement Anti-Masonry Aristocracy Black conservatism United States Desecularization Postsecularism Conservative feminism Conservative wave Counter-revolutionary Elite theory Ethnopluralism Hispanic and Latino conservatism in the United States LGBTQ conservatism Neo-feudalism Neo-medievalism Opposition to LGBTQ rights Para-fascism Political Evangelicalism in Latin America Political theology Qutbism Radical right Europe United States Reactionary Neo- Right realism Right-wing politics Authoritarianism New European Small-c conservatives Conservatism portal Politics portal

v t e Religious nationalism Buddhist Buryat Dai Jitao Thought Nichirenism Sinhalese Tibetan Christian Afrikaner Calvinism American Catholic Clerico- Coptic Mormon Protestant Dominionism Seven Mountains Ulster Loyalism Russian Orthodox Official Tsarebozhiye Zionist Islamic Arab Palestinian East Turkestan Kurdish Pakistani South Asian Turkish Idealism Islamokemalism Jewish Autonomism Golus Territorialism Yiddishist Bundism Zionism Neo- Kahanism Religious Zionism Ethno-religious Abkhaz Estonian Germanic paganism Völkisch movement Hindu Hindutva Sikh Khalistan movement Other American civil religion Fascism and religion Christian Clerical Islamic Religious aspects of Nazism Imperial cult Roman State Shinto Related topics Ethnic nationalism Pan-Christianity Pan-Islamism Phyletism State religion

v t e Empire of Japan Overview Agriculture Censorship Demographics Economy Economic history Education System Eugenics Foreign commerce and shipping Industrial production Kokkashugi Militarism Nationalism Essentialism Politics State Shinto Kazoku Emperors Meiji (Mutsuhito) Taishō (Yoshihito) Shōwa (Hirohito) Symbols Flag of Japan Rising Sun Flag National emblems of Japan Imperial crest Government crest State Seal Privy Seal Kimigayo Policies Constitution Charter Oath Foreign relations Imperial Rescript on Education Imperial Rule Assistance Association Yokusan Sonendan Great Japan Youth Party Kokutai Mokusatsu National Spiritual Mobilization Movement Peace Preservation Law Political parties Supreme Court of Judicature Tokkō Tonarigumi Greater East Asia Conference Senbu Imperial Japanese Airways Government Administration (ministries) Imperial Household Home Ministry War Army Navy Treasury Foreign Affairs Agriculture and Commerce Commerce and Industry Munitions Colonial Affairs Greater East Asia East Asia Development Board (Kōain) Legislative and deliberative bodies Daijō-kan Privy Council Gozen Kaigi Imperial Diet Peers Representatives Military Armed Forces Imperial General Headquarters Imperial Japanese Army General Staff Office Imperial Japanese Navy General Staff Imperial Rescript to Soldiers and Sailors Senjinkun military code Nuclear weapons program Kamikaze War crimes Supreme War Council Conscription Imperial Japanese Army General Staff Air Service Railways and Shipping Imperial Guard Imperial Way Faction (Kōdōha) Japanese holdout Taiwan Army of Japan Control Faction (Tōseiha) Kempeitai Imperial Japanese Navy General Staff Air Service Marines Tokkeitai Fleet Faction Treaty Faction History Historical precedent Toyotomi Hideyoshi Imjin War Meiji era Meiji Restoration Beipu uprising Yun-lin massacre Boshin War Two Lords Incident Satsuma Rebellion First Sino-Japanese War Triple Intervention Boxer Rebellion Anglo–Japanese Alliance Russo-Japanese War Invasion of Taiwan (1874) Invasion of Taiwan (1895) Taishō era World War I Entry Siberian Intervention General Election Law Washington Naval Treaty Manchuria–Mongolia problem Taishō Democracy Taishō Roman Tapani incident Truku War Racial Equality Proposal Shōwa era Shōwa financial crisis Jinan incident London Naval Treaty Musha Incident Counterinsurgency in Manchuria January 28 incident Anti-Comintern Pact Second Sino-Japanese War Soviet–Japanese border conflicts Rape of Nanking Tripartite Pact Soviet–Japanese Neutrality Pact Japan during World War II Pacific War Atomic bombings of Hiroshima and Nagasaki Soviet–Japanese War Surrender (Potsdam Declaration, Hirohito surrender broadcast) Occupation Territories Colonies Karafuto (naichi after 1943) Chōsen Kantō-shū Nan'yō Taiwan Puppet states Manchukuo Mengjiang Wang Jingwei regime Second Philippine Republic Empire of Vietnam Kingdom of Kampuchea Kingdom of Luang Prabang State of Burma Occupied territories Borneo Burma Azad Hind Dutch East Indies French Indochina Hong Kong Malaya Philippines Singapore Thailand Ideology Greater East Asia Co-Prosperity Sphere Yen bloc Other topics Fukoku kyōhei German pre–World War II industrial co-operation Hakkō ichiu Hokushin-ron International Military Tribunal for the Far East Internment camps Japanese settlers in Manchuria Nanshin-ron Political dissidence Shinmin no Michi Shōwa Modan Socialist thought Sonnō jōi Taiwanese Imperial Japan Serviceman Yasukuni Shrine

v t e Religion in politics Anti-clericalism Anti-clericalism and Freemasonry Caesaropapism Civil religion Clericalism Confessionalism Constitutional references to God Cult of personality Divine law Divine rule Engaged Spirituality Feminist theology Thealogy Womanist theology Freedom of religion Humanism Identity politics Organized secularism Political religion Religious anarchism Religious anti-Masonry Religious anti-Zionism Religious communism Religious humanism Religious law Religious nationalism Religious pacifism Religion and peacebuilding Religious police Religious rejection of politics Religious segregation Religious separatism Religious socialism Religious views on same-sex marriage Secular humanism Secular liberalism Secular state Secularism Secularity Secularization Secular religion Separation of church and state Spiritual left State atheism State religion Theocracy Theonomy By faith Christianity Christian anarchism Christian anti-Masonry Papal ban Christian communism Christian democracy Christian egalitarianism Christian environmentalism Evangelical environmentalism Christian fascism German Christians (movement) National Catholicism Positive Christianity Protestant Reich Church Christian feminism Christian humanism Christian law Christian left Christian libertarianism Christian nationalism Christian pacifism Christian reconstructionism Christian republic Christian right Christian socialism In Utah Christian state Christian Zionism Cisalpinism Febronianism Gallicanism Liberation theology Maronite politics Phoenicianism Papal state Pillarisation Political Catholicism Relations between the Catholic Church and the state In Argentina Sphere sovereignty Subsidiarity Temporal power Theodemocracy Ultramontanism Neo-ultramontanism Islam Hui pan-nationalism Human Rights in Islam Imamate Islamic anarchism Islamic anti-Masonry Islamic anti-Zionism Islamic democracy Islamic fascism Islamic feminism Sharia law by country In Pakistan In South Asia Islamic pacifism Islamic republic Islamic socialism Islamic state Islamic Zionism Islamism Criticism Islamization Khilafat Petro-Islam Political quietism Taliban Talibanization Two-nation theory Judaism Halachic state Jewish anarchism Jewish anti-Zionism Haredim Jewish Autonomism Jewish democracy Jewish fascism Kahanism Revisionist Maximalism Jewish feminism Jewish law Jewish left Jewish pacifism Jewish political movements Jewish right Jewish secularism Jewish socialism Bundism Poale Zion Zionism Religious World Agudath Israel Hinduism Akhand Bharat Gandhism Hindu law Hindu modernism Hindu nationalism Hindutva Integral humanism Panun Kashmir Bangabhumi Indigenous Aryanism Saffronisation Uniform civil code Buddhism Buddhist anti-communism Buddhist feminism Buddhist law Buddhist modernism Buddhist nationalism 969 Movement Nichirenism Sinhalese Buddhist nationalism Buddhist socialism Engaged Buddhism Humanistic Buddhism Secular Buddhism Other Ancient Roman imperial cult American civil religion Clerical fascism Disestablishmentarianism Khalistan movement Neopaganist feminism Religious aspects of Nazism Gottgläubig State Shinto

Authority control databases: National Japan

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Adapted from the Wikipedia article [State Shinto](https://en.wikipedia.org/wiki/State_Shinto) by Wikipedia contributors ([contributor history](https://en.wikipedia.org/wiki/State_Shinto?action=history)). Available under [Creative Commons Attribution-ShareAlike 4.0 International](https://creativecommons.org/licenses/by-sa/4.0/). Changes may have been made.