The Kamakura Period: How The Delicate State Of Japan

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The Kamakura period (1185-1333) saw the birth of one of Buddhism’s most influential and infamous priests: Nichiren (1222-1282). During the time of Nichiren, Buddhism had become the official religion of the Japanese state, and as Masaharu Anesaki (1916) explains, “its hierarchies had attained the power and dignity of state authorities, but inner decay was manifesting itself, and the corruption of the clergy was appalling. The central government, firmly established since the seventh century, was disintegrating through the degeneration of the court bureaucracy” (4). The Kamakura government during Nichiren’s time was headed by Hōjō regent, Tokiyori, and as Joseph Dewey (2016) writes, the Kamakura period was violent, turbulent, and “characterized by a broad sense of pessimism, apocalypticism, foreboding, and anxiety” (N.pg).
It does not require a far reach into Nichiren’s writings to discover insight as to the shaky state of Japan during the priest’s time. It is inarguable that Nichiren stands out as one of the most controversial figures in Japanese Buddhism. His harsh criticisms of the Japanese government, along with other Buddhist sects even earned him two separate instances of exile, while his status as a priest ultimately protected him from any sort of execution penalty from the government (Osuka, ppt 12). Additionally, what stands out about
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In this paper, I will look to explore this idea of Nichiren as a religious nationalist. In other words, the goal of this essay is to gain insight as to Nichiren’s criticisms, and to shed light on his nationalistic nature, which I argue that he demonstrates in his rhetoric. This paper will also explore how Nichiren positions himself as a religious reformist. This may seem like a more obvious point to explore, however, it is necessary to understand his reformist ideals in order to understand him as a nationalist

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