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Namahage

August 23, 2023

The Namahage (生剥げ, なまはげ)[1] are demonlike beings portrayed by men wearing hefty oni (ogre) masks and traditional straw capes (mino) during a New Year's ritual, in local northern Japanese folklore of the Oga Peninsula area of Akita Prefecture.

A dancing drummer wearing a Namahage costume, performed Namahage-Daiko in Akita Station.

General description

 
Namahage costumes

The frightfully dressed men impersonating the oni-demons wearing masks, dressed in long straw coats or mino, locally called kede or kende.[2] They are armed with deba knives (albeit wooden fakes[3] or made of papier-mâché) and toting a teoke (手桶, "hand pail" made of wood),[4] march in pairs or threes going door-to-door making rounds of people's homes, admonishing children who may be guilty of laziness or bad behavior,[4] yelling phrases like "Are there any crybabies around?" (泣く子はいねがぁ, Nakuko wa inee gā?)[5] or "Are naughty kids around?" (悪い子はいねえか, Waruiko wa inee ka?) in the pronunciation and accent of the local dialect.

Traditionally, the namahage have worn painted wooden masks,[6] sometimes made of wood bark, and primarily painted red.[7] But in recent years they have been manufactured using bamboo strainers as frames, cardboard material, or flattened metal canisters, etc.,[8] and the namahage may travel in pairs, one red-faced, the other blue-faced, in the hamlet of Yumoto (incorporated into the city of Oga), for example.[6]

The straw attire are often described as a mino (standard Japanese),[a] but these are considered particular items of clothing known locally as kede (or kende; kedashi).[9][2]

Etymology

The namahage's purpose was to admonish laggards who sit around the fire idly doing nothing useful.[3][10] One of the refrains used by the namahage in the olden days was "Blisters peeled yet?" (なもみコ剝げたかよ, namomi ko hagetaka yo).[3] Namomi signifies heat blisters, or more precisely hidako (火だこ, hidako)[b] (Erythema ab igne or EAI),[c] which in Japanese is dairisekiyō hihan (大理石様皮斑), but hidako is glossed as onnetsusei kōhan (温熱性紅斑) in medical literature, which corresponds to Erythema ab igne. Folklorist literature such as Ine mention hidako, but not the precise medical term for it. A rashlike condition caused by overexposure to fire, from sitting by the dugout irori hearth. Thus "fire rash peeling" is generally believed to be the derivation of the name namahage.[10][11][12]

Tradition

Although the namahage are nowadays conceived of as a type of oni or ogre, it was originally a custom where youngsters impersonated the kami who made visitations during the New Year's season.[3] Thus it is a kind of toshigami.

The practice has shifted over the years.

According to 20th century descriptions, the namahage would typically receive mochi (rice cakes) from the households they visited,[3] but newlywed couples were supposed to play host to them in full formal attire and offer them sake and food.[3] The namahage still receive hospitality in likewise manner during the New Years, but in a reversal of roles, the namahage distribute mochi to visitors (tourists) during the Namahage sedo matsuri (なまはげ柴灯まつり, Namahage Sedo Festival) held in February.[13]

Season

This is a New Year's ritual,[4] and the namahage visits nowadays take place on New Year's Eve[14] (using the Western calendar). But it used to be practiced on the so-called "Little New Year" (小正月, Koshōgatsu),[3] the first full moon night of the year. This is the 15th day of the first lunar calendrical year, which is not the same thing as January 15;[15] it usually falls around mid-February, exactly two weeks after the Chinese New Year (Japanese: Kyūshogatsu).

The aforementioned Namahage Sedo Festival, which was not established until 1964, is held annually on the second weekend of February[16] (roughly coinciding with the "Little New Year"), at the Shinzan Shrine [ja].[16][d]

Dialogue or phraseology

Some of the namahage's other spoken lines of old were "Knife whetted yet?" (包丁コとげたかよ, hōchōko togetaka yo)[3] and "Boiled adzuki beans done yet?" (小豆コ煮えたかよ, azuki ko nietaka yo).[3] The knife apparently signified the instrument to peel the blisters,[18] and it was customary to have azuki gruel on the "Little New Year".[19]

Legend

The legend of the Namahage varies according to an area. An Akita legend has developed regarding the origins of namahage, that Emperor Wu of Han (d. 87 BC) from China came to Japan bringing five demonic oni to the Oga area, and the oni established quarters in the two local high peaks, Honzan (本山) and Shinzan (真山). These oni stole crops and young women from Oga's villages.[14][20]

The citizens of Oga wagered the demons that if they could build a flight of stone steps, one thousand steps in all, from the village to the five shrine halls[5] (variant: from the sea shore to the top of Mt. Shinzan[20]) all in one night, then the villagers will supply them with a young woman every year.[20] But if they failed the task they would have to leave. Just as the ogres were about to complete the work, a villager mimicked the cry of a rooster, and the ogres departed, believing they had failed.[5][20]

Interpretations

An obvious purpose of the festival is to encourage young children to obey their parents and to behave. Parents know who the Namahage actors are each year and might request them to teach specific lessons to their children during their visit.[21] The Namahage repeat the lessons to the children before leaving the house.[22]

Some ethnologists and folklorists suggest it relates to a belief in deities (or spirits) coming from abroad to take away misfortune and bring blessings for the new year,[23] while others believe it to be an agricultural custom where the kami from the sacred mountains visit.

  •  

    Namahage-kan or Namahage Museum, Oga, Akita

  •  

    Namahage Museum

Similar ogre traditions

The tradition where the ogres are called namahage occurs in the Oga Peninsula area of Akita Prefecture.[3][24][6]

Although the namahage of Oga has become the foremost recognized, cognate traditions occur in other regions throughout Japan,[25] viz.:

See also

Explanatory notes

  1. ^ Or kera in northeastern dialect.
  2. ^ The Japanese name is misleading since it is called a type of tako (callus).
  3. ^ Foster identifies as cutis marmorata[11]
  4. ^ Initially held at Hoshitsuji Shrine (星辻神社).[17]

References

Citations
  1. ^ Yamamoto (1978), The Namahage, pp. 9, 35
  2. ^ a b Foster (2013), p. 305.
  3. ^ a b c d e f g h i j Makita, Shigeru [in Japanese] (1969) [1968]. "Namahage". Sekai hyakka jiten 世界百科事典 (in Japanese). Vol. 17. p. 46.
  4. ^ a b c Bocking, Brian (1997). A Popular Dictionary of Shintō. Psychology Press. p. 98. ISBN 978-0-700-71051-5.
  5. ^ a b c Anon. (1996). "Akita-ken Oga-shi no minzoku gyōji namahage no yurai" 秋田県男鹿市の民俗行事「なまはげ」の由来. Shūkan Shinchō. 41 (1): 40..
  6. ^ a b c Foster (2013), p. 302.
  7. ^ Ine (1985), p. 36.
  8. ^ Ine (1985), p. 42.
  9. ^ Ine (1985), p. 45.
  10. ^ a b De Mente, Boye (1989). Everything Japanese. Passport Books. ISBN 9780844285139., p. 80.
  11. ^ a b Foster (2013), p. 304.
  12. ^ Ine (1985), pp. 28, 93.
  13. ^ Foster (2013), pp. 317–318.
  14. ^ a b "Akita", Nihon daihyakka zensho 日本大百科全書, Shogakkan, vol. 1, p. 177, 1984, ISBN 978-4-095-26001-3
  15. ^ Though January 15 is stated by Greene (2005), p. 57, and a number of other sources without proper explanation
  16. ^ a b Foster (2013), p. 316.
  17. ^ Ine (1985), p. 15.
  18. ^ Akita Prefecture (2003) (website)
  19. ^ Hasegawa, Kai [in Japanese] (2002). "Time in Saijiki". Japan Review. 14 (14): 168. JSTOR 25791260.
  20. ^ a b c d Akita Prefecture (2003), Namahage wepbpage
  21. ^ Yamamoto (1978), p. 113.
  22. ^ Yamamoto (1978), p. 114.
  23. ^ "The Namahage Festival". Retrieved 19 August 2012.
  24. ^ Yamamoto (1978), The Namahage, p. 13 and passim.
  25. ^ Foster (2013), pp. 302–303 citing Nakamura (1952), Seki (1960), Ine (2005), pp. 101–62
  26. ^ Bocking, Brian (1997). A Popular Dictionary of Shintō. Psychology Press. ISBN 9780700710515., p.98 under marebito notes the parallel
  27. ^ Plutschow, Herbert E. (1990). Chaos and Cosmos: Ritual in Early and Medieval Japanese Literature (preview). Brill. ISBN 9789004086289., p.60 notes the parallel, but mistakenly says the islands are controlled by Kagoshima.
Bibliography
  • Foster, Michael Dylan (Summer 2013). "Inviting the Uninvited Guest: Ritual, Festival, Tourism, and the Namahage of Japan". The Journal of American Folklore. 126 (501): 302–334. doi:10.5406/jamerfolk.126.501.0302. JSTOR 10.5406/jamerfolk.126.501.0302. S2CID 143644459.
  • Greene, Meg (2005). Bharati, Agrhananda (ed.). Japan: A Primary Source Cultural Guide. The Rosen Publishing Group. p. 57. ISBN 9781404229129.
  • Ine, Yūji (1985). Namahage ナマハゲ. Akita bunka shuppansha.
  • —— (2005). Namahage shinpan ナマハゲ新版 (revised ed.). Akita bunka shuppansha. ISBN 9784870224841.
  • Nakamura, Takao (1952). "Namahage oboegaki (Nihon rettō ni okeru saishiteki himitsu kessha ni tsuite)" ナマハゲ覚書―日本列島における祭祀的秘密結社について― [Notes on namahage (Possible remnants of primitive secret societies on the Japanese archipelago)]. The Japanese Journal of Ethnology/Minzokugaku Kenkyū. 16 (3–4): 311–320.
  • Yamamoto, Yoshiko (1978). The Namahage: a festival in the northeast of Japan. Institute for the Study of Human Issues. Philadelphia: Institute for the Study of Human Issues. ISBN 978-0-915-98066-6.

External links

  • Akita Prefecture (2003). . 美しき水の郷あきた. Akita Prefecture. Archived from the original (preview) on February 22, 2021. Retrieved June 19, 2019.

August 23, 2023
namahage, 生剥げ, なまはげ, demonlike, beings, portrayed, wearing, hefty, ogre, masks, traditional, straw, capes, mino, during, year, ritual, local, northern, japanese, folklore, peninsula, area, akita, prefecture, dancing, drummer, wearing, costume, performed, daiko. The Namahage 生剥げ なまはげ 1 are demonlike beings portrayed by men wearing hefty oni ogre masks and traditional straw capes mino during a New Year s ritual in local northern Japanese folklore of the Oga Peninsula area of Akita Prefecture A dancing drummer wearing a Namahage costume performed Namahage Daiko in Akita Station Contents 1 General description 2 Etymology 3 Tradition 3 1 Season 3 2 Dialogue or phraseology 4 Legend 5 Interpretations 6 Similar ogre traditions 7 See also 8 Explanatory notes 9 References 10 External linksGeneral description Edit Namahage costumesThe frightfully dressed men impersonating the oni demons wearing masks dressed in long straw coats or mino locally called kede or kende 2 They are armed with deba knives albeit wooden fakes 3 or made of papier mache and toting a teoke 手桶 hand pail made of wood 4 march in pairs or threes going door to door making rounds of people s homes admonishing children who may be guilty of laziness or bad behavior 4 yelling phrases like Are there any crybabies around 泣く子はいねがぁ Nakuko wa inee ga 5 or Are naughty kids around 悪い子はいねえか Waruiko wa inee ka in the pronunciation and accent of the local dialect Traditionally the namahage have worn painted wooden masks 6 sometimes made of wood bark and primarily painted red 7 But in recent years they have been manufactured using bamboo strainers as frames cardboard material or flattened metal canisters etc 8 and the namahage may travel in pairs one red faced the other blue faced in the hamlet of Yumoto incorporated into the city of Oga for example 6 The straw attire are often described as a mino standard Japanese a but these are considered particular items of clothing known locally as kede or kende kedashi 9 2 Etymology EditThe namahage s purpose was to admonish laggards who sit around the fire idly doing nothing useful 3 10 One of the refrains used by the namahage in the olden days was Blisters peeled yet なもみコ剝げたかよ namomi ko hagetaka yo 3 Namomi signifies heat blisters or more precisely hidako 火だこ hidako b Erythema ab igne or EAI c which in Japanese is dairisekiyō hihan 大理石様皮斑 but hidako is glossed as onnetsusei kōhan 温熱性紅斑 in medical literature which corresponds to Erythema ab igne Folklorist literature such as Ine mention hidako but not the precise medical term for it A rashlike condition caused by overexposure to fire from sitting by the dugout irori hearth Thus fire rash peeling is generally believed to be the derivation of the name namahage 10 11 12 Tradition EditAlthough the namahage are nowadays conceived of as a type of oni or ogre it was originally a custom where youngsters impersonated the kami who made visitations during the New Year s season 3 Thus it is a kind of toshigami The practice has shifted over the years According to 20th century descriptions the namahage would typically receive mochi rice cakes from the households they visited 3 but newlywed couples were supposed to play host to them in full formal attire and offer them sake and food 3 The namahage still receive hospitality in likewise manner during the New Years but in a reversal of roles the namahage distribute mochi to visitors tourists during the Namahage sedo matsuri なまはげ柴灯まつり Namahage Sedo Festival held in February 13 Season Edit This is a New Year s ritual 4 and the namahage visits nowadays take place on New Year s Eve 14 using the Western calendar But it used to be practiced on the so called Little New Year 小正月 Koshōgatsu 3 the first full moon night of the year This is the 15th day of the first lunar calendrical year which is not the same thing as January 15 15 it usually falls around mid February exactly two weeks after the Chinese New Year Japanese Kyushogatsu The aforementioned Namahage Sedo Festival which was not established until 1964 is held annually on the second weekend of February 16 roughly coinciding with the Little New Year at the Shinzan Shrine ja 16 d Dialogue or phraseology Edit Some of the namahage s other spoken lines of old were Knife whetted yet 包丁コとげたかよ hōchōko togetaka yo 3 and Boiled adzuki beans done yet 小豆コ煮えたかよ azuki ko nietaka yo 3 The knife apparently signified the instrument to peel the blisters 18 and it was customary to have azuki gruel on the Little New Year 19 Legend EditThe legend of the Namahage varies according to an area An Akita legend has developed regarding the origins of namahage that Emperor Wu of Han d 87 BC from China came to Japan bringing five demonic oni to the Oga area and the oni established quarters in the two local high peaks Honzan 本山 and Shinzan 真山 These oni stole crops and young women from Oga s villages 14 20 The citizens of Oga wagered the demons that if they could build a flight of stone steps one thousand steps in all from the village to the five shrine halls 5 variant from the sea shore to the top of Mt Shinzan 20 all in one night then the villagers will supply them with a young woman every year 20 But if they failed the task they would have to leave Just as the ogres were about to complete the work a villager mimicked the cry of a rooster and the ogres departed believing they had failed 5 20 Interpretations EditAn obvious purpose of the festival is to encourage young children to obey their parents and to behave Parents know who the Namahage actors are each year and might request them to teach specific lessons to their children during their visit 21 The Namahage repeat the lessons to the children before leaving the house 22 Some ethnologists and folklorists suggest it relates to a belief in deities or spirits coming from abroad to take away misfortune and bring blessings for the new year 23 while others believe it to be an agricultural custom where the kami from the sacred mountains visit Namahage kan or Namahage Museum Oga Akita Namahage MuseumSimilar ogre traditions EditThe tradition where the ogres are called namahage occurs in the Oga Peninsula area of Akita Prefecture 3 24 6 Although the namahage of Oga has become the foremost recognized cognate traditions occur in other regions throughout Japan 25 viz Yamahage in the former Yuwa Akita now part of Akita Akita Nagomehagi ja ナゴメハギ of Noshiro Akita Amahage ja アマハゲ of Yamagata prefecture Amamehagi ja あまめはぎ of Ishikawa prefecture Appossha ja あっぽっしゃ of Fukui prefecture Suneka ja スネカ Anmo Nagomi or Nagomihakuri in northern Iwate prefecture Amaburakosagi ja あまぶらこさぎ in Ehime Prefecture Shikoku Toshidon ja parallel practice in Koshikijima Islands Kagoshima prefecture 26 Akamata Kuromata ja a parallel but secretive practice of the Yaeyama Islands Okinawa 27 See also EditList of Important Intangible Folk Cultural Properties List of legendary creatures from Japan Japanese mythology in popular culture Black Peter a similar being who plays a similar role for Christmas celebrations in the Netherlands Kasedori ja where men dress in taper headed straw costume in Kaminoyama Yamagata Krampus a demonic creature believed to accompany Saint Nicholas to punish children in some European countries during Christmas Ogoh ogoh demons of Bali who are celebrated on their new year Setsubun or mamemaki practice of casting roasted soy beans to ward ogres or ghouls Tsuina ja a more ancient form of ghoul warding passed down from China Askeladden Norwegian folklore character who abides by the fireplace Kurentovanje Slovenian folklore carnivalExplanatory notes Edit Or kera in northeastern dialect The Japanese name is misleading since it is called a type of tako callus Foster identifies as cutis marmorata 11 Initially held at Hoshitsuji Shrine 星辻神社 17 References EditCitations Yamamoto 1978 The Namahage pp 9 35 a b Foster 2013 p 305 a b c d e f g h i j Makita Shigeru in Japanese 1969 1968 Namahage Sekai hyakka jiten 世界百科事典 in Japanese Vol 17 p 46 a b c Bocking Brian 1997 A Popular Dictionary of Shintō Psychology Press p 98 ISBN 978 0 700 71051 5 a b c Anon 1996 Akita ken Oga shi no minzoku gyōji namahage no yurai 秋田県男鹿市の民俗行事 なまはげ の由来 Shukan Shinchō 41 1 40 a b c Foster 2013 p 302 Ine 1985 p 36 Ine 1985 p 42 Ine 1985 p 45 a b De Mente Boye 1989 Everything Japanese Passport Books ISBN 9780844285139 p 80 a b Foster 2013 p 304 Ine 1985 pp 28 93 Foster 2013 pp 317 318 a b Akita Nihon daihyakka zensho 日本大百科全書 Shogakkan vol 1 p 177 1984 ISBN 978 4 095 26001 3 Though January 15 is stated by Greene 2005 p 57 and a number of other sources without proper explanation a b Foster 2013 p 316 Ine 1985 p 15 Akita Prefecture 2003 website Hasegawa Kai in Japanese 2002 Time in Saijiki Japan Review 14 14 168 JSTOR 25791260 a b c d Akita Prefecture 2003 Namahage wepbpage Yamamoto 1978 p 113 Yamamoto 1978 p 114 The Namahage Festival Retrieved 19 August 2012 Yamamoto 1978 The Namahage p 13 and passim Foster 2013 pp 302 303 citing Nakamura 1952 Seki 1960 Ine 2005 pp 101 62 Bocking Brian 1997 A Popular Dictionary of Shintō Psychology Press ISBN 9780700710515 p 98 under marebito notes the parallel Plutschow Herbert E 1990 Chaos and Cosmos Ritual in Early and Medieval Japanese Literature preview Brill ISBN 9789004086289 p 60 notes the parallel but mistakenly says the islands are controlled by Kagoshima BibliographyFoster Michael Dylan Summer 2013 Inviting the Uninvited Guest Ritual Festival Tourism and the Namahage of Japan The Journal of American Folklore 126 501 302 334 doi 10 5406 jamerfolk 126 501 0302 JSTOR 10 5406 jamerfolk 126 501 0302 S2CID 143644459 Greene Meg 2005 Bharati Agrhananda ed Japan A Primary Source Cultural Guide The Rosen Publishing Group p 57 ISBN 9781404229129 Ine Yuji 1985 Namahage ナマハゲ Akita bunka shuppansha 2005 Namahage shinpan ナマハゲ新版 revised ed Akita bunka shuppansha ISBN 9784870224841 Nakamura Takao 1952 Namahage oboegaki Nihon rettō ni okeru saishiteki himitsu kessha ni tsuite ナマハゲ覚書 日本列島における祭祀的秘密結社について Notes on namahage Possible remnants of primitive secret societies on the Japanese archipelago The Japanese Journal of Ethnology Minzokugaku Kenkyu 16 3 4 311 320 Yamamoto Yoshiko 1978 The Namahage a festival in the northeast of Japan Institute for the Study of Human Issues Philadelphia Institute for the Study of Human Issues ISBN 978 0 915 98066 6 External links EditAkita Prefecture 2003 男鹿のなまはげ 美しき水の郷あきた Akita Prefecture Archived from the original preview on February 22 2021 Retrieved June 19 2019 Retrieved from https en wikipedia org w index php title Namahage amp oldid 1168478855, wikipedia, wiki, book, books, library,

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