Sacralizing the Playful Secular: The Deity of Karuta-Gambling at the Nose Kannon Hall in Sannohe, Aomori

Round 1

Reviewer 1 Report

Comments and Suggestions for Authors

The topic is interesting and original, but it deserves a much more systematic, solid treatment. 

Introduction

“The various combinations of Buddhist and Shinto beliefs present a localized version of the two dominant religions in Japan.” Since Batō Kannon is more than a local phenomenon and the question “What is Shinto in the case of Batō Kannon?” is a tricky one, I suggest to be much more cautious with statements like this.

“The coexistence of the Shō-Kanzeon and the deity of gambling became possible because of Nose’s location and the karuta-gambling gatherings involving visitors and travelers, and the karuta-decorated Nose Kannon zushi manifests this integrated Shinto-Buddhist iconography, reified through the culture of karuta card games.” This seems to be a circular argument.

Section 2)

The historical introduction is very unclear. Explain more properly what was the temple’s name at its foundation, how reliable is the origin in the 11 or 12 century, when did the Nukabe Pilgrim Route come into being… (or skip that information altogether). Use “later” and “older” only if it is clear in relation to what. “The Thirty-Three Kannon Pilgrimages became popular in the sixteenth century” this can only refer to Tōhoku, whereas in the Kansai, it existed since the ancient period. Stick to the chronology, as well as to topical coherence.

Section 3)

The essay starts getting interesting here. But again, more thematic and chronological coherence would be good.

Section 4)

Here I would also prefer more detailed description and less interpretation, which is often misleading. For instance, honji suijaku is fine but only explains the original function of kakebotoke. In the present case, I  would consider a reuse of a kakebotoke here (as indicated by the kake pun), dating probably from after Meiji, not necessarily a fixed iconography from early on.

Conclusion

Questions to address: are there similar zushi, either with karuta or with other non-orthodox elements? What is the connection to horse breeding? Is Batō Kannon a liable candidate for playful variations of orthodox belief, like in this case? In other words: Is this a completely unique example of combining “play and pray” or can other examples be found that may explain its functions and its history?

 

Author Response

Dear reviewer, thank you very much for your time and the comments. Please see the attachment for my response. Regards, the author.

Author Response File: Author Response.pdf

Reviewer 2 Report

Comments and Suggestions for Authors

This is a very interesting article submission. The article needs some work in order to clarify its argument and engage with relevant literature and questions. 

- The thesis is unclear: The author seems to be arguing that the karuta make possible several connections. However, the author's actual argument seems to be that the karuta REFLECT these connections. And this would be a stronger argument.

-Other key questions should be addressed such as: 1) why has this particular karuta site persisted while others have not? 2) why are there so few karuta sites? 3) how many karuta Buddhist sites are there in Japan. 4)what is the relationship between Shintō and play? (And are there gambling Shintō shrines?) 5) how does the relationship between Buddhism and Shintō parallel/relate to the relationship between worship/belief and play? 6) Is there any significance in the fact that this Buddhist site housed imagery tied to a culture that had been expelled from and forbidden in Japan? 

A bit more information for the reader about the presence and expulsion of Portuguese and Spanish missionaries is needed. 

The article only mentions Honji suijaku at the end. But this idea is referred to and needs more attention at the start. 

The author should also clarify how they contribute to various related fields on questions of religion and play in history. A good study would be Nam-Lin Hur, Prayer and Play in Late Tokugawa Japan: Asakusa Sensoji and Edo Society (Harvard, 2000) 

Overall, though, a very good, promising piece.

Author Response

Dear reviewer, thank you very much for your time and helpful comments. Please see the attachment for my response. Regards, the author.

Author Response File: Author Response.pdf