Within the Saitama prefecture of Japan lies the Chichibu basin. Surrounded by mountains and permeated by rivers, this beautiful region represents the true natural beauty of the nation. The cities of Chichibu, Ogano, Yoshida, Minano, Nagatoro, and Yokozem as well as the villages of Arakawa, Ōtaki, Ryōkami, and Higashi Chichibu make up this popular travel destination. The history of the region has been spiritually infused since the 8^th century when the Kuijiki ancient text assigned a governor to the Chichibu region and asked him to “Worship the Great God” (Enbutsu 13). Only 90 minutes from Tokyo, the Chichibu basin seems a touch of the past, a spot where people still hike into the mountains, listen to the flowing of rivers, and embrace the spiritual presence of nature. Festivals are regularly attended, statues remain from the days of Edo, and hospitality is kind and welcoming. Physical beauty is always present, yet changing with the season. Most importantly, there is a “change of pace and time” (Tudor 1). In this region, one finds the Chichibu pilgrimage.

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This pilgrimage is dedicated to Kannon bodhisattva, the deity of compassion who achieved enlightenment but elected to forego nirvana to aid those suffering in this realm. Since the 6^th century, it was believed that invoking the name of Kannon through chant will attract her attention and allow for her salvation.If her name is chanted whilst on pilgrimage, the journey will become twofold: one gains the guidance of Kannon while undergoing a transformative physical and mental experience. It is said that if one calls to Kannon, she will understand his weakness and come to his aid, saving him from suffering by whatever means necessary. Kannon’s primary texts are the Heart and Lotus Sutras, well known throughout all of Asia. The Lotus Sutra is essential and primary to the teachings of the Buddha: “The Lotus Sutra--expounding the very essence of the Law--is the king of sutras.  A king does not negate the existence of others; his role is to bring out the full potential of all” (Ikeda). The Lotus Sutra represents the omnipresent nature of Buddha and his presence within all life. “Most famous and influential of the devotional chapters of the Lotus sutra are those which the work closes and which portrays various bodhisattvas who can render particular aid and protection to the believer…” (Watson xxi). The most popular chapter, number 25, focuses on Kannon, relating “the wonderful types of assistance that the bodhisattva can render to persons of all different social levels and walks of life, ranging from kings and high ministers to traveling merchants or criminals in chains.  In order to make his teaching and aid most readily acceptable to all kinds of beings, the bodhisattva is prepared to take on thirty three different forms, matching his form to that of the being who calls upon him, whether that being be man or woman, exalted or humble, human or nonhuman, in nature” (Watson xxi). This portion of the sutra, in particular, “has brought comfort and hope to all levels of society” (Watson xxi).

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The Heart Sutra focuses on the journey of Kannon from a profane to an enlightened being. It details the mental process of detaching from form and accepting the void of this world. Understanding the true reality of the realm is a critical stage in achieving nirvana, for it allows one to remove obstructions from the mind to gain a clear picture of this world ("The Heart Sutra"). The message taught in the Heart Sutra is relevant to all pilgrims undertaking a pilgrimage travel, as it reminds them of the mental journey that must accompany their physical plight. Chanting of the Heart Sutra is a constant gesture of appreciation for the deity Kannon and a constant reminder of the path to enlightenment. Further, Kannon is both omnipresent and physically present along the Chichibu route. In addition to her spiritual guidance, 6 forms of Kannon icons can be located in the 34 temples of Chichibu. Found in both the male and female form, Kannon statues are varied due to her infinite possible incarnations to relieve human suffering. Along the route, one finds the sho (standard lotus bud and crown), juichimen (11-headed),senju (1000 arms), nyorin (with magic ball), bato (horse head), and juntei (protector of children) (Tudor 6). From the myriad of Kannon icons and temples, each pilgrim finds a Kannon that appeals to him.

The first Japan pilgrimage dedicated to Kannon was the 33 temples of Kumano, designated as the Saigoku pilgrimage in the 12^th century. The Saigoku pilgrimage is considered extremely difficult due to the large distance between temples, though it was very popular in the 17^th and 18^th centuries. The second Japan pilgrimage to Kannon was the 33 temple Bandō pilgrimage, established in the 1100s; however, this pilgrimage never became as popular as Saigoku. Many additional pilgrimages were introduced in the years that followed, including Chichibu, founded on March 18, 1234 in the year of the Horse (Tudor 7). This specific pilgrimage did not gain true popularity until the 17^th and 18^th centuries when its proximity to the capital Edo made the region well known. In the 18^th century, when Chichibu added a 34^th site, making the number of Kannon temples in the area a perfect 100, the popularity of the temple pilgrimage increased still further.  Archives state that Chichibu’s first temple village received 40,667 pilgrims between the New Year and March 21^st of 1750 alone while temple 30’s village received 52,881. In comparison, the entirety of the Chichibu basin was populated by only 17,000 individuals (1786 census) (Enbutsu 25). In the 1900s, Japan’s focus on modernization left many of the Chichibu pilgrimage sites without care and in ruin; however, the recent revival of the Chichibu pilgrimage has promoted these sites once again.

Pilgrimage has been an integral practice of religions the world over for thousands of years. This practice was very prevalent in older history, and by the 1900s, many pilgrimage temples were falling into decay. Beginning in the early 1990s, there has been a revival in many spiritual journeys, transcending the bounds of religion, applying to many independent religious pilgrimages in Christianity, Islam, and Japanese Buddhism. The growing prevalence of Japanese pilgrimage revival can be well represented by the statistical increase in participants of the Shikoku Pilgrimage by 30% from 1998- 2000. Ian Reader argues that the growth of pilgrimage related coverage has mirrored the rising importance and place of pilgrimage in Japanese Society and has likely spurred pilgrimage revival itself. This media coverage often is in the form of online testimonials, guidebooks on the pilgrimage, both online and print, and the connection to modern methods of promotion, such a television stories, commercials, and documentaries. Reader notices how, in the modern world, there is not just one reason for going on a pilgrimage, and almost no one has only one reason for participating. “Memorializing one's deceased kin, creating merit as preparation for one's own death, engaging in ascetic practices, seeking enlightenment (a theme that may be articulated in other contexts as a spiritual journey to God), searching for salvation, seeking miracles and solace in the face of misfortune, seeking healing and other practical benefits, seeking spiritual help to ward off bad luck, performing penitence for sins, fulfilling vows escaping from one's everyday surroundings, even if only temporarily—all are recurrent themes in the present as much as they were in the past” (Reader). This proves alone that although the idea of and desire for pilgrimage is largely being perpetuated by modern society and media, it drives large groups of people towards pilgrimaging through similar means but still allows the experience of each participant to be personal and unique.

One of the biggest reasons for this increased significance and number of tourists is the demographic situation within Japan. The majority of pilgrims are older, often recent retirees, who are now in better health than ever before in history. With an extremely large network of chartered tour companies and transportation means, post-retirement pilgrimage participants have increased in a large fashion. Reader says these pilgrims are the most numerous due to their large opening of free time and introduction of a retirement pension as well as the cultural identity associated with the idea of pilgrimage and uncertainty of beginning a new part of life. The variability and energy with which the modern world flows can also drive people to take a pilgrimage. Just as with Amy Chavez, there are the people who turn to pilgrimage when they have nothing left. Encapsulated by the term risutora, a person who lost his job due to “restructuring” in modern Japan, these individuals may find themselves with an advent of free time (Reader). Many of these people choose to search for answers in pilgrimage. It is also common for individuals to undertake pilgrimages for completely secular regions; the term for this is mushûkyô which means no religion. People who undertake a mushûkyô pilgrimage do so for the sake of reconnecting and identifying with their cultural and ethnic roots, or they want to make the journey solely for the beauty of the features along the pilgrimage.

Pilgrimaging has increasingly become a source of nationalistic pride, and this form of connecting to one’s roots has brought about a resurgence of passion for what it means to be Japanese. With this revival, individuals are becoming more aware of the symbols of Japanese tradition, such as the crests of the imperial family and of the individual name. The Tokugawa's clan crest is known in Japanese as a "mon", the "triple hollyhock.” Kamon are Japanese emblems or crests that are equivalent to the European heraldic tradition and are used to specifically represent and identify a family. Mon fall under a subcategory of the larger body of designs that are symbols of temples, clans, guilds and similar groups of people. These symbols appear first in 12th century Japan as patterns on flags and regalia, but they are used most commonly used to express notions of class and social custom within Japan. Chichibu, located in the Saitama prefecture in Japan, mon are closely related nature and some of the most common crests in this area are plant, trees, birds, and flower symbols.

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The Chichibu pilgrimage, and Saitama prefecture as a whole, has avoided modernization, instead focusing on the simple features which make the region special. From the Nagatoro river to the Mount Bukō mountain, from the traditional ceremonies to the historical icons, from the worship of old to the slow pace of time, the Chichibu basin continues to appreciate the beauty of their history. This exhibit focuses on pieces of modern material culture: five photographs of material items and four keychains of the Chichibu route. Such products are sold at temple stores and purchased by pilgrims to bring on the journey. Each image is analyzed carefully and it is revealed, as was stated above, that the true heart of Chichibu lies in nature’s beauty. 

 Literature Cited

Exhibit: Introduction Label