japanjournalЯпонские исследованияJapanese Studies in Russia2500-2872Association of Japanologists; Institute of China and Modern Asia of the Russian Academy of Sciences10.55105/2500-2872-2022-4-90-107japanjournal-313Research ArticleСтатьиПочитание предков в современной ЯпонииAncestor worship in contemporary JapanАвдюшенковаИ. В.AvdiushenkovaI. V.

Авдюшенкова Ирина Валерьевна, аспирант Школы языков и культуры Осакского университета, лаборант-исследователь Центра японских исследований

107031, Москва, ул. Рождественка, д. 12

Avdiushenkova Irina V., graduate student at the School of Languages and Culture, Osaka University; research assistant at the Center for Japanese Studies

12 Rozhdestvenka Street, Moscow, 107031

irina.lirani@gmail.comИнститут востоковедения РАНРоссияInstitute of Oriental Studies, Russian Academy of SciencesRussian Federation2022050120230490107Copyright © Авдюшенкова И.В., 20232023Авдюшенкова И.В.Avdiushenkova I.V.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://www.japanjournal.ru/jour/article/view/313

В настоящей статье рассматривается трансформация почитания предков в контексте социально-политических и религиозных условий, а также выявляются особенности почитания в современном японском обществе, изменения формы практик и функций почитания, происходящие в наши дни.

Культ предков в той или иной форме – явление, присущее не только традиционным обществам: в Японии XXI в. обряды, связанные с почитанием предков, практикуются большой частью населения. После Второй мировой войны японские практики почитания претерпели значительные изменения. Важнейшую роль в этих изменениях сыграли послевоенная модернизация и урбанизация японского общества, повлекшие за собой разложение традиционной системы семьи. Изменяется сама концепция предка: понятие предка стремится к расширению и начинает распространяться билатерально (как на линию мужа, так и на линию жены). Происходит переход от «обязательного» концепта предка, включающего всех умерших предков по прямой линии наследования вне зависимости от личных предпочтений, к «опциональному», то есть ограничивающему понятие «предок» близкими родственниками, воспоминания о которых дороги потомку. С изменением концепции предка функции почитания предков также подвергаются трансформации: прежние функции ритуалов почитания способствовали стабильности семейной системы, тогда как новые заключаются в снятии психологической напряжённости в отношениях между живыми и умершими и принесении утешения конкретным людям. Происходит «приватизация» почитания предков, то есть растущее доминирование личных функций в почитании. Диверсификация типов семьи, особенно выразительно проявившаяся в первые десятилетия XXI в., также нашла своё отражение в обрядах почитания предков: появляются альтернативы традиционным похоронам, а также новые формы погребения и хранения останков.

В статье делается вывод о том, что, несмотря на изменения функций и форм почитания предков, место, которое отводят для умерших в своей жизни живые, остаётся неизменно важным. А индивидуализация практик почитания и неугасающая вера большой части японского населения в силу духов предков говорит о том, что культ предков в современной Японии находится, по всей видимости, на очередной стадии своего развёртывания, но отнюдь не угасания.

This article examines the transformation of ancestor worship in the context of socio-political and religious conditions and identifies the characteristics of worship in contemporary Japanese society and the changes in the form of practices and functions of this worship occurring today.

Ancestor worship is not a phenomenon unique to traditional societies: in 21st century Japan, ancestor worship rituals are practiced by a large part of the population. After World War II, Japanese veneration practices underwent significant changes. The post-war modernization and urbanization of Japanese society played a major role in these changes, leading to the breakdown of the traditional family system. The concept of ancestor itself changes: the concept of ancestor tends to expand and begins to extend bilaterally (to both the husband and wife lines). There has been a transition from the “obligatory” concept of an ancestor, which includes all deceased ancestors in the direct line of succession regardless of personal preferences, to an “optional” one, which limits the concept of “ancestor” to close relatives whose memories are dear to the descendant. With the change in the concept of the ancestor, the functions of ancestor veneration also undergo a transformation: the former functions of veneration rituals contributed to the stability of the ie system, while the new ones consist in relieving psychological tensions between the living and the dead and bringing comfort to particular people. There has been a “privatization” of ancestor veneration, that is, a growing dominance of personal functions in veneration. Diversification of family types, especially pronounced in the first decades of the 21st century, is also reflected in the rites of ancestor veneration: alternatives to traditional funerals and new forms of burial and storage of remains are appearing.

The article concludes that, despite changes in the functions and forms of ancestor worship, the place given to the dead in their lives by the living remains invariably important. And the individualization of veneration practices and the undying belief of a large part of the Japanese population in the power of ancestor spirits indicate that the ancestor cult in contemporary Japan is apparently at the next stage of its unfolding, but by no means of extinction.

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The authors declare that there are no conflicts of interest present.