7x7 (10. 812)

sister act: a serendipitous find of a bawdy collection of Renaissance era songs leads to a trove of research on bad nuns  

slow tv: Pennsylvania governor sets up a live stream so the public can view the progress on rebuilding the main traffic artery (previously) the eastern seaboard  

whichcraft: a look at the usage and abusage of the relative pronoun  

⛩️: an urban exploration of Toyko’s hidden Shinto shrines 

freshies: a look at what’s on the menu at the South Pole and other in-person observations (see previously)—via Strange Company  

gullinhjatlti: stunning three-thousand year old bronze sword unearthed in Nördlingen  

oude doolhof: a a late Renaissance labyrinthine pleasure garden on the outskirts of Amsterdam

羅生門

Premiering in cinemas in Tokyo on this day in 1950, the classic psychological thriller by Akira Kurosawa and Kazuo Miyagawa, Rashōmon (previously), is the recounting of various testimonials about the murder of a samurai, witnesses betraying their ideal self-images through embellishment and omission. The film’s enduring legacy includes its narrative arc of self-serving and contradictory accounts, refuted through a Shinto medium channelling the spirit of the killed victim, and was one of the first Japanese movies to garner international acclaim, subtitled in a host of other languages and honoured at the Venice Film Festival the following year.

⛩️

Reminiscent of this earlier modular feline environment, we are quite enjoying these cardboard shrines for cats in the Shinto style for the further deification of one’s worshipful beloved. With a variety of configurations possible, one can easily adapt the housing in a number of ways for the safekeeping of the sacred. Learn more at Spoon & Tamago at the link above.

ōmisoka

Having adopted the Western solar system of timekeeping as its official civil calendar at the beginning of the Meiji dynasty in 1873, Japanese new year’s customs are a rich fusion of traditional and adopted customs and rituals.
In addition to purification rites and sharing a bowl of long noodles with neighbours that symbolically bridge the span between new and old, areas with a Buddhist temple will ring their bells to atone for the one-hundred and eight earthly temptations that are the cause of human suffering. These enumerated kleshas (煩悩) are mental states (greed, sloth, pulverbatching, being hangry, irusu,  Vemödalen, and so forth) that are the mind-killers and manifest in poor decisions and destructive behaviour, and are in the broadest sense ignorance, attachment and aversion. Though it’s far beyond my cursory familiarity to wade further into the subject, it’s nonetheless comforting to know that the bonshō are tolling for us.

munakata or men’s spaces

Similar to the monastic Greek island of Mount Athos, the Shinto maintain a remote and isolated brotherhood on an island in the East China Sea between Fukuoka and Busan, South Korea—which is strictly off-limits to women.
Since the fourth century, the waters where the group of islands which includes the sacred Okinoshima are found have been vital trade routes and the tradition of prayer for safe passage, invoking the three Munkata sea goddesses (the Virgin Mary is the only female that can be in the monks’ company on Mount Athos), and economic prosperity has continued unbroken since. Women are banned from the island at all times and under all conditions (though there’s no word if they have the same strictures for female farm animals, like Mount Athos), but even male outsiders are just barely tolerated, allowed to visit on one day in the year in remembrance of a tragic 1905 naval battle that took place nearby, and not allowed to talk of their experience. Since 2009, there has been discussion of inscribing Okinoshima into the UNESCO World Heritage registry and perhaps the island, with its ancient temples and vast collection of offerings ferried from passing ships on to its shores for a millennia and a half, will be so honoured but not without detractors for the place’s practises of exclusion, which some consider not in keeping with the principles of the United Nations. What do you think? Maybe boys should be allowed their clubs, but such traditions can also be used as leverage for institutionalising and justifying misogyny in other contexts.

pokédex or psychomanteum

I suppose both iterations of the popularity of Pokémon came at the wrong phases of life for me since I really never understood the appeal of collecting pocket-monsters but I nonetheless found the fact that this bestiary, via Neatorama, has origins rooted in Japanese mythology and folklore—with sometimes a direct correspondence though the inspiring legendary creatures are far more imaginative and disturbing—really fascinating. Tornadus is basically the Shinto Elder god Fūjin—master of the winds and cultural-transmission of the Greek demi-god Boreas (Septentrio to the Latins).
Whishcash (I love these naming conventions that make me think of the Wizzrobes, Peahats and Octoroks of the Legend of Zelda) is patterned after the observed behavior mortal catfish thrashing about and swimming erratically just prior to a tremor and it was believed that a gigantic cousin, the Onamazu was in turn responsible for causing earthquakes by throwing its weight around. There are several more darker fables and ghost stories to read at the link. Moreover, this fascination with play and acquisition (got to catch ‘em all) is not a recent phenomenon either, but dates back to parlour games hosted in the homes of seventeenth century Japan. This was a very superstitious age for many, correlating with the popularity of séances and spiritual mediums in Victorian England and of course later incarnations—that sort of slumber party game, like light-as-a-feather or looking into the bathroom mirror with the lights off and conjurating Bloody Mary or that new elevator ritual where one runs the risk of being trapped in a parallel ghost dimension, and as night fell men and women came together for the Gathering of One Hundred Supernatural Tales and took turns exchanging nightmares, folktales and general unexplained encounters. After each round, the player retreated into a separate room, a sort of containment field where a wall of one hundred paper lanterns stood opposite a single mirror and extinguished one light. Generally the evening’s entertainment—involving elements of catoptromancy, divination from mirror gazing, which saw new demons and monsters summoned up with each epic session, did not last all one hundred rounds and was customarily called off by ninety-nine out of fear that all those spirits would become uncontrollable and their haunting permanent.