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The miko also use bells, drums, candles, Gohei , and bowls of rice in ceremonies. Miko once performed spirit possession and takusen whereby the possessed person serves as a "medium" yorimashi to communicate the divine will or message of that kami or spirit; also included in the category of takusen is "dream revelation" mukoku , in which a kami appears in a dream to communicate its will [11] as vocational functions in their service to shrines.

As time passed, they left the shrines and began working independently in secular society. Miko at shrines today do no more than sit at reception counters and perform kagura dance.

In addition to a medium or a miko or a Geki , which is a male shaman , the site of a takusen may occasionally also be attended by a sayaniwa [12] who interprets the words of the possessed person to make them comprehensible to other people present.

Kamigakari and takusen [11] may be passive, when a person speaks after suddenly becoming involuntarily possessed or has a dream revelation; they can also be active, when spirit possession is induced in a specific person to ascertain the divine will or gain a divine revelation.

Miko are known by many names; Fairchild lists 26 terms for "shrine-attached Miko" [13] and 43 for "non-shrine-attached Miko". In English, the word is often translated as "shrine maiden", though freer renderings often simply use the phrase "female shaman" shamanka [ citation needed ] or, as Lafcadio Hearn translated it, "Divineress".

Some scholars [ citation needed ] prefer the transliteration, contrasting the Japanese Mikoism [ citation needed ] with other Asian terms for female shamans.

In Japan these women were priests, soothsayers, magicians, prophets and shamans in the folk religion, and they were the chief performers in organized Shintoism.

These women were called Miko, and the author calls the complex "Mikoism" for lack of a suitable English word. The earliest record of anything resembling the term "miko", is of the Chinese reference to Himiko , Japan's earliest substantiated historical reference not legendary , however it is completely unknown whether Himiko was a miko, or even if miko existed in those days.

The early Miko was an important social figure [ citation needed ] who was "associated with the ruling class". During the Nara period — and Heian period — , government officials tried to control Miko practices.

In A. These bulls were not only aimed at ecstasy, but were aimed at magicians, priests, sorcerers, etc. It was an attempt to gain complete control, while at the same time it aimed at eradicating abuses which were occurring.

The Miko was forced into a state of mendicancy as the shrines and temples that provided her with a livelihood fell into bankruptcy. Disassociated from a religious context, her performance moved further away from a religious milieu and more toward one of a non-ecclesiastical nature.

During the Edo period — , writes Groemer, "the organizational structures and arts practiced by female shamans in eastern Japan underwent significant transformations".

After the Meiji government's desire to create a form of state Shinto headed by the emperor—the shaman-in-chief of the nation—meant that Shinto needed to be segregated from both Buddhism and folk-religious beliefs.

As a result, official discourse increasingly repeated negative views of Miko and their institutions.

The position of a shaman passed from generation to generation, but sometimes someone not directly descended from a shaman went voluntary into training or was appointed by the village chieftains.

To achieve this, such a person had to have some potential. Several characteristics could be seen as a sign a person was called towards shamanism: neurosis, hallucinations, unusual behavior and hysteria.

To become a shaman, the girl still at a young age, mostly after the start of the menstruation cycle had to undergo very intensive training specific to the kuchiyose miko.

This would be done by rituals including washings with cold water, regular purifying, abstinence and the observation of the common taboos like death, illness and blood.

She would also study how to communicate with kami and spirits of the deceased, as a medium, by being possessed by those spirits.

This was achieved by chanting and dancing, thus therefore the girl was taught melodies and intonations that were used in songs, prayers and magical formulas, supported by drum and rattlers.

Other attributes used for rituals were mirrors to attract the kami and swords katana. She also needed the knowledge of the several names of the kami that were important for her village, as well as their function.

Finally she learned a secret language, only known by insiders other shamans of the tribe and so discovered the secrets of fortune-telling and magical formulas.

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To become a shaman, the girl still at a young age, mostly after the start of the menstruation cycle had to undergo very intensive training specific to the kuchiyose miko.

This would be done by rituals including washings with cold water, regular purifying, abstinence and the observation of the common taboos like death, illness and blood.

She would also study how to communicate with kami and spirits of the deceased, as a medium, by being possessed by those spirits. This was achieved by chanting and dancing, thus therefore the girl was taught melodies and intonations that were used in songs, prayers and magical formulas, supported by drum and rattlers.

Other attributes used for rituals were mirrors to attract the kami and swords katana. She also needed the knowledge of the several names of the kami that were important for her village, as well as their function.

Finally she learned a secret language, only known by insiders other shamans of the tribe and so discovered the secrets of fortune-telling and magical formulas.

After the training, which could take three to seven years, the girl would get her initiation rite to become a real shaman.

This mystic ceremony was witnessed by her mentor, other elders and fellow shamans. The girl wore a white shroud as a symbol for the end of her previous life.

The elders began chanting and after a while the girl started to shiver. Next, her mentor would ask the girl which kami had possessed her and therefore be the one she would serve.

As soon as she answered, the mentor would throw a rice cake into her face, causing the girl to faint. When the whole ordeal was over and the girl had woken up, she was permitted to wear a beautifully coloured wedding dress and perform the corresponding tradition of the wedding toast.

During her trance, said kami had requested the girl to his shrine. In some areas of Japan she had to bring a pot filled with rice meshibitsu and a pan.

An old, long-abandoned practice, had the miko engage in sexual intercourse with a kannushi , who would represent the kami.

After this visit, the woman announced to the public her new position of being possessed by a kami by placing a white-feathered arrow on the roof of her house.

Sacred prostitution was once practised by the Miko within traditional Shinto in Japan. There were once Shinto beliefs that prostitution was sacred, and there used to be lodgings for the temple prostitutes on the shrine grounds.

This traditional practise came to an end during the beginning of the Meiji era, due to the encroachment of Western Christian morality, and the government implementing the Shinbutsu bunri; which, among other things, drastically decreased the roles of the Miko, and modified Shinto beliefs until it became what is now colloquially referred to as State Shinto.

Contemporary modern miko are often seen at Shinto shrines, where they assist with shrine functions, perform ceremonial dances, offer omikuji fortune telling, sell souvenirs, and assist a Kannushi in Shinto rites.

Kuly describes the contemporary miko as: "A far distant relative of her premodern shamanic sister, she is most probably a university student collecting a modest wage in this part-time position.

Researchers have further categorized contemporary miko in terms of their diverse traditions and practices. Such categorizations include blind itako concentrated in north and east Japan , mostly blind okamin north and east Japan , blind waka or owaka northeastern Japan , moriko north and east of Tokyo , nono central Japan , blind zatokaka northwest Japan , sasa hataki who tap sasa "bamboo grass" on their faces northeast of Tokyo , plus family and village organizations.

From Wikipedia, the free encyclopedia. For other uses, see Miko disambiguation. Archived from the original on Retrieved Archived from the original on 24 April Retrieved 24 April Chicago: Univ.

When we got to the theater he bought a ticket for one so I bought my own! Then, I ordered gummy bears and he asked for a few. When he gave it back, the box was empty!

Then he took me to Burger King for dinner and again I paid for my own. He sure treated me, huh?! Favorite body parts on a guy? On yourself? On a guy, a nice set of strong defined arms, preferably with tattoos!

It seems like it would be kind of a hectic life, but Ms. July takes it all in stride. SuperStreetOnline girls. Aug 31, View Photo Gallery 3 Photos.

Japanese European Domestic. Bob Hernandez — Oct 1, Bob Hernandez — Sep 1, Bob Hernandez — Jul 31, Bob Hernandez — Jul 2, Bob Hernandez — Jun 2, Super Street Newsletter Sign Up.

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