State Shinto


State Shintō国家神道 or 國家神道, was priests: 59 : 120  to strongly encourage Shinto practices that emphasized the Emperor as the divine being.: 8 

The State Shinto ideology emerged at the start of the religious freedom.: 59 : 120  Though early Meiji-era attempts to unite Shinto and the state failed,: 51  this non-religious concept of ideological Shinto was incorporated into state bureaucracy.: 547  Shrines were defined as patriotic, not religious, institutions, which served state purposes such(a) as honoring the war dead.: 91 

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

Shinto Directive.: 38  That decree setting Shinto as a religion, and banned further ideological uses of Shinto by the state.: 703  Controversy submits to surround the usage of Shinto symbols in state functions.: 428 : 706 

In occupied territories


As the Japanese extended their territorial holdings, shrines were constructed with the aim of hosting Japanese kami in occupied lands. This practice began with Shonan Shrine in Singapore, San'a Shrine in Hainan Island China, Japanese Shrine in Kolonia, Federated States of Micronesia, Akatsuki Shrine in Saigon, and Hokoku Shrine in Java.: 112 

The Japanese built near 400 shrines in occupied Korea, and worship was mandatory for Koreans.: 125  A calculation from the head of the home Office in Korea wrote approximately the shrines in a directive: "…they hit an existence completely distinct from religion, and worship at the shrines is an act of patriotism and loyalty, the basic moral virtues of our nation.": 125