| Description |
Raiho-shin rituals take place annually in various regions of Japan on days that mark the year’s beginning or days when seasons change. Such rituals stem from folk beliefs that deities from the outer world—Raiho-shin—visit communities and usher in the new year or new season with happiness and good luck. Local people dressed as deities in outlandish costumes and frightening masks visit houses, admonishing the lazy and teaching children to behave well. The head of the household treats the deities to a special meal to conclude the visit. In some communities, the rituals are held in the streets.
Because the rituals have developed in regions with different social and historical contexts, they are diverse in form. For example, Suneka of Yoshihama have abalone shells dangling from their hips, whereas Kasedori of Mishima wear bamboo hats. The various appearances reflect different regional characteristics. The people who play a role as Raiho-shin also vary regionally. In some communities, men of a certain age become Raiho-shin, and in others, women play such roles.
By performing the rituals, local people—notably children—have their identities molded; they develop a sense of affiliation to the community and strengthen ties among themselves. In accordance with their ancestors’ teachings, community members share responsibilities and cooperate in preparing and performing the rituals. Some prepare masks and costumes, some play a role as Raiho-shin, and others welcome Raiho-shin into their houses. Only when this ritual is over can community members look forward to a year free from misfortune. |
| Social and cultural significance |
The Raiho-shin rituals are vital to all in the communities concerned, since they help strengthen the sense of belonging to the community and lead to spiritual well-being. It is the folk beliefs passed down from their ancestors that motivate community members to hold the rituals on specific days and nights. They believe the deities’ visits guarantee a new beginning and bring luck; therefore, by transmitting and recreating the rituals every year, they gain a sense of security in their community lives. For example, in Yonekawa, deities throw buckets of water on houses to prevent disasters and ease people’s minds.
The rituals also strengthen bonds that transcend generations and genders among families and community members. Family members who live away from their homes for school or work return to their hometowns for the rituals, and the whole family prepares to greet the Raiho-shin and participate in the ritual. The community must also work together for the rituals to succeed. Community members come together to designate each role in the rituals and cooperate to produce costumes and tools that Raiho-shin use, and also help people dress as Raiho-shin.
Raiho-shin rituals serve as a rite of passage and enhance social cohesion. Children learn to become a member of their community through disciplinary teachings of Raiho-shin, who instruct them on proper behaviors. For example, Amahage of Yuza teach children to respect the elderly. When the children become adults, they play the role of Raiho-shin who transmit teachings to the younger generations. |
| Transmission method |
The transmission of knowledge and skills involves the community as a whole, regardless of generation or gender, and occurs on three levels.
In households, children learn from their parents how to prepare for the Raiho-shin’s visit. Other members of the family, guided by the elders, prepare for these rituals, including preparation of the meals. By welcoming Raiho-shin to their home, everyone in a family, especially children, acquires important knowledge necessary for performing the rituals.
On the community level, safeguarding associations take the initiative to safeguard and transmit the rituals. In each region, the local association helps community members young and old engage together, for example, in gathering raw materials for costumes and tools, creating masks, costumes, and tools for Raiho-shin rituals. Through such cooperation, the elders transmit important knowledge and skills to younger people. Furthermore, in many communities, association members teach children about Raiho-shin rituals in schools.
The local and national governments are assisting the communities by providing subsidies and advice to aid in transmission, and also by creating websites or pamphlets to further an understanding of Raiho-shin rituals. Furthermore, the National Council has been contributing significantly to strengthening cooperation and facilitating exchanges and information-sharing among the communities. |
| Community |
The communities concerned that transmit the nominated element are the inhabitants of the following cities/towns: Satsumasendai City, Oga City, Wajima City/Noto Town, Miyakojima City, Yuza Town, Tome City, Saga City, Ofunato City, Mishima Village, and Toshima Village.
The community members of these cities/towns/villages are the practitioners responsible for transmitting Raiho-shin rituals. To perform the rituals, the community members share responsibilities and play different roles. Community members who fulfill certain criteria specific to each region become Raiho-shin, the main actors of the ritual. In Koshikijima and Oga, young men become Raiho-shin; in the Paantou ritual in one region in Miyakojima, women and children become Raiho-shin; and in Noto, boys and girls play roles as Raiho-shin.
Regardless of gender or generation, the communities as a whole participate in the Raiho-shin rituals. Each household prepares a special feast, and the whole family participates in the ritual by welcoming Raiho-shin. As part of the rituals, Raiho-shin ask people, especially children, about their behaviour over the past year and admonish them for wrongdoings. Therefore, children play a vital role in the rituals.
Because of an aging and declining population in rural areas throughout Japan, it is becoming difficult for the communities concerned to find new bearers and practitioners. To provide an organized response to this issue, passionate bearers and practitioners of Raiho-shin rituals began to establish safeguarding associations in their communities in the 1970s. These local associations take a leading role in performing the rituals every year and in implementing safeguarding projects, thus transmitting Raiho-shin rituals. In 2014, communities where the 10 rituals are practiced established the National Council to overcome regional boundaries, share information, and strengthen cooperation in the safeguarding of the rituals. |
| Type of UNESCO List |
Representative List of the Intangible Cultural Heritage of Humanity |
| Incribed year in UNESCO List |
2018 |
