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This research looked into the rise and suppression of new religions, focusing on Omoto(大本) which greatly expanded congregation and two Omotokyou accidents which happened in the process of expansion during the first new religions-boom period(1910s-1940s). The Japanese new religions emerged at the start of the 19th century and after that, regarded as false religions, they were ostracized and severely suppressed in the Japanese emperor system. Omotokyou accidents, which was the severest suppression of new religions, intensively showed development of new religions and confrontation of the Japanese emperor system. Thus, not limited to Omotokyou, its development and oppression has been historic meanings in aspects of the development of new religions and the confrontation of the Japanese emperor system.
Many new religious bodies appeared and developed against a background of social unrest in the 1920s and 1930s, and in the middle of Omotokyou’s expanding congregation, the first Omotokyou accident took place in 1921. When Omotokyou, a new religious body of Shinto (神道) group, greatly developed since the First World War, the government regarded Oomotokyou as a cabal trying subversion, and suppressed it applying lese-majesty. New religions kept developing in an militaristic age of 1930s waging a full-fledged war of aggression. On this, boosting intense nationalism, the government increasingly strengthened the religious suppression, and the second Oomotokyou accident took place in 1935. This accident first applying ‘the maintenance of the public order Act’ was the severest religious suppression, and Omotokyou was convicted of nation subversion and power capture. After this, many religious organizations, especially new religious bodies were severely suppressed and religious activities were prohibited by amended ‘the maintenance of the public order Act’.
As a result of overcoming intense suffering of suppression on the war basis, in the postwar many religious bodies were mostly reconstructed and had the second new religions-boom(1950s-1970s). But Reukai(靈友會) and Sechonoie(生長の家) which were of service to the war were only exceptional.
Many new religious bodies appeared and developed against a background of social unrest in the 1920s and 1930s, and in the middle of Omotokyou’s expanding congregation, the first Omotokyou accident took place in 1921. When Omotokyou, a new religious body of Shinto (神道) group, greatly developed since the First World War, the government regarded Oomotokyou as a cabal trying subversion, and suppressed it applying lese-majesty. New religions kept developing in an militaristic age of 1930s waging a full-fledged war of aggression. On this, boosting intense nationalism, the government increasingly strengthened the religious suppression, and the second Oomotokyou accident took place in 1935. This accident first applying ‘the maintenance of the public order Act’ was the severest religious suppression, and Omotokyou was convicted of nation subversion and power capture. After this, many religious organizations, especially new religious bodies were severely suppressed and religious activities were prohibited by amended ‘the maintenance of the public order Act’.
As a result of overcoming intense suffering of suppression on the war basis, in the postwar many religious bodies were mostly reconstructed and had the second new religions-boom(1950s-1970s). But Reukai(靈友會) and Sechonoie(生長の家) which were of service to the war were only exceptional.
목차
Ⅰ. 서론
Ⅱ. 신종교 붐(boom)과 대본(大本)
Ⅲ. 대본사건(大本事件)과 전시하(戰時下)의 종교탄압
Ⅳ. 결론
참고문헌
Abstract
참고문헌 (1)
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UCI(KEPA) : I410-ECN-0101-2015-200-001212243