Hawaii Kotohira Jinsha
Hawaii Dazaifu Tenmangu

eWhertancien snoit ra di t et hriv

Volume IIIFebruary 2005

Directors & Officers for 2005
Members unanimously voted in the new slate of Directors at the General Membership Meeting ofFebruary 13, 2005.
Mahalo Directors and Officers for your time and talents in serving the shrine and community.

BOARD OF DIRECTORS 理事
Bob Harada

Nobuo Hayashi

Pam Igarashi

Kyoko Isa

James Kaneshiro

Setsuko Kaneshiro

Sachiko Kele

Marilyn Naitoh

Shinken Naitoh

Seikichi Nakama

Hatsuko Nakazato

Kumiko Sakai

Richard Sakai

Miyono Shimoda

Robert Shimoda

Irene Takizawa

Betty WakatakeRev. Masa Takizawa

COMMITTEE CHAIRS 委員会会長
OFFICERS

役員

President Emeritus

Executive Committee 運営
Shinken Naitoh

名誉理事長

James Kaneshiro
President 理事長
Shinken Naitoh
Vice President 副理事長
Robert Shimoda
Treasurer 会計
Bob Harada
Secretary 書記
Irene Takizawa

Preservation 保存
Bob Harada

Richard Sakai

Communications コミュニケーション
Setsuko Kaneshiro Kyoko Isa
Audit

監査
Marilyn Naitoh

Hatsuko Nakazato

Culture 文化
Kumiko Sakai
PR 広報
Irene Takizawa

Sachiko Kele

MAHALO SUPPORTERS
John & Lori Alamodin
Yoshihiko Baba
Yoshimi Soeda Chan
Ben Dallas
Makiko Dunn
Noriko Fujisaki
Bob Harada
Nobuo Hayashi
Kyoko Isa
Robert & Jean Ishihara
James & Setsuko Kaneshiro
Toni Keenan
Sachiko Kele
Rie Kinoshita
Naoto & Yuko Kishino
Takashi & Takako Koyama
Joyce Kubokawa
James Kunichika - In Memory ofKatherine KunichikaPeter Marshall
Ruthe Matsumoto
Roy Morioka

Yoko Kosuge Morrison
Brian Yoshi Muraoka
Kimi Naitoh
Shinken & Marilyn Naitoh
Seikichi Nakama
Masateru & Hatsuko Nakazato
Nakazato Fish Market
Michiyo Ninomiya
Mitsunobu Ohashi
Richard & Kumiko Sakai
Robert & Miyono Shimoda
Noriko SogawaTakashi & Tei Takizawa
Yoshiko Tanaka
Ashley Thompson
Toyo Uyehara
Carol Yamamoto
Raymond & Terry Yamasaki
Glenn & Junko Yonemura
Glenn Yoshimoto
Betty Wakatake
Hatsumi Winslow

Give 5 January

2Honolulu Then…
Do you remember theBoat Rentals on theAla Wai Canal?

Mahalo to Bob Harada, Richard Sakai, Mitsunobu Ohashi,
Rev Takizawa and Irene Takizawa for their participation in
January’s GIVE 5 Clean-up

Sagicho - burning of the old omamori and ofuda

3

平安時代の宮中では、清涼殿（せいりょうでん）の東庭で青竹を束ねて立て毬杖（ぎちょう）三個を結びその上に扇子や短冊などを添え陰陽師が謡（うた）いはやしながらこれを焼く「左義長」という行事がありました。今日では正月15日前後に行われ民間行事として正月の松飾りや古札を集めて焼く火祭りの行事です。
ほぼ全国的にみられますが地方によってどんど焼、さいと焼、三九郎焼、おんべ焼、ほっけんぎょうなどの名称で行われています。
神社では旧年お守り、いただいたおふだに感謝して、古神札の焼納も併せて行われますがこの火にあたると若返るとか、餅を焼いて食べると病気をしないとか書初（かきぞめ）をかざしてそれが高く舞い上がると書が上手になるなどともいわれています。
年の始めにあたり、けがれを祓い清めて、その年の豊かな収穫を祈る行事でもあるという左義長の、その語源には鞠杖（ぎちょう）（まりを打つ長柄の槌）に由来するとする説や鳥追い行事との関連で鷺鳥（さぎちょう）の意味だとする説などがあります。
Sagicho, also known as Dondo-yaki, Ombe-yaki, Saitoyaki, Sankuro-yaki , Hochoji, Hokkengyo is an ancientceremony to express appreciation to and purify by burning, oldofuda, omamori and Shogatsu decorations. Sagicho was heldat the shrine on Sunday, January 23 from 2:00 pm.

Mahalo to volunteers for their kokua in
preparing the old omamori and ofuda for burning by
removing plastic, metal and other non-burnable
items to prevent toxic fumes from harming theenvironment.
Please bring all old ofuda and omamori to theshrine on or before your first visit of the new year.
All items deposited into the Kosatsu box after
Sagicho will be stored and burned the following year.

鏡開き（かがみびらき）Kagami Biraki「鏡開き」とは、正月に神さまへ供えた鏡餅を、1月11日に下げて食べる風習をいいます。鏡餅は刃物で切らずに、手や槌で割って食べるのがしきたりですが、刃物を使わない理由としては餅が固いことと「切る」という言葉を忌むためです。
ですから鏡開きというように「開く」という縁起のよい言葉を使ったのす。
もともと鏡開きは、1月20日に行われていましたが、徳川三代将軍家光の忌日が20日であったため、幕府が蔵開きの日であった11日に変更し、それが現在に至っているといわれています。
鏡開きの日には、割った餅をしるこや雑煮に入れて食べますが、そのように神さまの御霊の宿った餅を食べることで、神さまのご利益をいただくわけです。生活様式や環境は変わっても、日本人は、四季の節目には、折々の自然に感謝する美しくすばらしい習慣があります。
日本の新年を迎える風習の中で、鏡餅を飾る風習は、垂仁天皇の時代大国主命が大田田根子（大物主神の娘）に、元日に紅白の餅を荒魂なる大神に祭れば幸福が訪れると教えたのがはじまりともいわれ、1000年をはるかにこえる長い年月、日本人のお正月の儀式として定着してきたものです。様々なものに宿る神に感謝し、この一年の無事を祈る心はいつまでも大切にしていきたいものです。
Kagami Biraki, which literally means "Mirror Opening" is a traditional Japanese celebrationthat is observed on January 11 by families and martial arts dojos across Japan. It was a samurai
tradition dating back to the 15th century that was adopted into modern martial arts in 1884 when thefounder of Judo, Jigoro Kano instituted the custom at Kodokan, his organization's headquarters. Since,other Japanese martial arts have adopted the tradition that represents renewal, rededication and spirit.
For many families, Kagami Biraki marks the end of the New Year's holiday season. In mosthomes, preparation for the Oshogatsu season begins toward the end of the year when homes arecleaned and repairs made in preparation for welcoming the new years deity, Toshigami.
Kagami Mochi or stacked rice cakes are rounded in the shape of ancient metal mirrors andsymbolize good fortune. The symbolism of the mirror, which is central to Kagami Biraki, dates back to
the creation myth. By the 15th century Shinto had interpreted the mirror and sword to symbolize
legitimacy and authority of the Emperor. The mirror enabled people to see things as they are - good or
bad and thus represented fairness and justice. Swords had long been thought to posses their own spirit
among the samurai and their possession contributed to a sense of purpose and destiny inherent within
the samurai culture.
Before the New Year, Kagami Mochi were placed in front of the armory to honor and purify
their weapons and armor. On the day of Kagami Biraki, the men of Samurai households would gather
to clean and polish their weapons and armor. Women in samurai households also placed
Kagami Mochi in front of the family Shinto shrine in gratitude to the deities.
To members of Japanese feudal society, armory represented the soul or conscience. Thus thepolishing of weapons and amour on Kagami Biraki was symbolically seen as a method to clarify
thought and strengthen dedication to samurai's obligations and duty in the coming year.
On Kagami Biraki day, the round rice cakes would be broken with a mallet, symbolizing themirror's opening and the coming out of a cave of the Sun Goddess in Japanese mythology.
Consuming the Kagami Mochi is seen as an act of spiritual communion and absorption of the spirit of
the Toshigama to which the New Years season was dedicated. For this reason eating Kagami Mochi
has always represented renewal and a physical act of prayer, happiness and peace in the new year in thespirit of optimism, renewal and good luck.
Kagami Biraki also refers to another popular custom, one that gives honor to Sake. Since
ancient time, Kagami Biraki, was the tradition of breaking open a sake cask or taru with a mallet totoast the sake god. Kagami Biraki is now used at joyous occasions such as weddings and grandopening parties.

4SETSUBUN - the coming of Spring 節分

5Setsubun has long been associated with the rites of purification
deemed essential in preparation of the new year. The Setsubun ritual in
involves the expelling of evil spirits by tossing roasted soybeans out of thehome while saying “fuku wa uchi, oni wa soto” or fortune in and demonsout. Soybeans are also thrown in the house for family members to pick up
and eat a number equivalent to their age to ensure health and luck.
Mame-maki or bean- throwing is linked to the observance of Tsuina,a Chinese ritual for driving off evils. Tsuina was incorporated into the cycleof annual events observed by the imperial court during the 9th century andeventually came to be known as Setsubun from the Muromachi Period (1333-1568).
Other celebrations of Setsubun involve eating maki-zushi. Particularly in western Japan, many
face the "lucky direction" for the year and attempt to eat the entire sushi roll without saying a word.
Those who are able to accomplish this feat are promised
success in business, good health and longevity.
Some say the practice started when a young
Geisha in Osaka ate maki-zushi in order to assure shewould be with her favorite lover in the coming year.
Setsu-bun was observed on Sunday, February 13 from3:00 pm at the shrine.
節分とは立春の前日をさします。そもそも節分は立春だけに限らず立夏・立冬・立秋の前日をさし、四季の節目を意味していた言葉でした。
つまり、節分は１年に４回あったわけですが、いつしか 節分といえば、立春の前日をさすようになったのです 。
節分には、災厄や邪気を払う行事が行われますが、その代表的なものに豆まきがあります。
「福は内、鬼は外」と唱えながら、煎った大豆をまいて鬼を払う行事は中国の習慣を室町時代に取り入れたといわれています。
かつては豆まきを「追儺（ついな）」「鬼やらい」といい、宮中の年中行事の一つ でした。鬼を迫い払うことにより、災厄を払い除くというこの 儀式が次第に民間に伝わっていったのです。
日本の最初の節分行事は706年と記されています 。

Aohitogusa (Human Beings) 青人草
In ancient Japanese vocabulary, human beings are called 青人草 aohitogusa(green-human-grass), a word of blessing comparing the human race to thriving green
grass. Humans were also called 天乃益人ame no masuhito, which literally means"sacred human beings increasing infinitely." In other words, human beings are said togrow and prosper with happiness under the blessings of the kami. These words
illustrate the belief that one should feel happiness and gratitude for one's divine
ancestors, sacred soul, sacred body, and sacred mission to make the most of each
moment of our lives and to preserve and perpetuate the legacy of our ancestors.

HitoshiFujisaki

Our sincere
sympathy and prayers
go out to theFujisaki & Kunichika
families

ALOHA &WELCOME
Aloha to Reverend & Mrs. YoshihikoBaba of Dazaifu
Tenmangu, Fukuoka forvisiting the shrine onJanuary 27.
Rev. Baba serves
as Negi or Senior Priest
and has a son who also
serves as a priest atDazaifu

Katherine
Hayami
Kunichika

SpringThanksgiving
Festival

春季感謝大祭SundayApril 24, 2005
3:00 pm賽銭（さいせん）Saisen
元来「賽銭」とは、祈願成就のお礼参りの際に、「報賽（ほうさい）」として神仏に奉った金銭のことをいいました。 それが転じて、参拝のときに奉る幣帛（神さまに奉献する物）の代わりとしての金銭を意味するようになりました。つまり、賽銭とは供え物の一種なのです。
銭が流通する以 前は、参拝著は（金銭に相当する物として）米を神前に撒いたり、あるいは洗米を紙に包んで奉っていました。
今でもその名残（なごり）として、米の代わりに 金銭を紙に包み、賽銭箱に入れる人もいます。
In ancient times, saisen was an offering made to a shrine or temple as an expression of faith or as atoken of gratitude for prayers that have been answered. Many people offered bolts of hemp cloth, cotton,silk, rice and other valuable items. With the circulation of coins and currency, saisen eventually came torefer to coins that were tossed into a special box called a saisen-bako.
The custom now is to drop saisen into the saisen-bako, ring the bell, bow twice, clap twice andbow once.