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Kagoshima-Prefectural Amami Nature And Culture Center

English description of the exhibits
in the General Exhibition Hall

English description of the exhibits
in the General Exhibition Hall
The Amami Islands are surrounded by the open seas, formed by various villages
sandwiched between steep mountains.
This sea, land and mountain formation has had a deep impact on the consequentdevelopment of the regions history, traditions and culture.

The general exhibition hall is a model of an Amami village, comprising the 4 zonesof the Ocean Path, the Wall Exhibit, the Island Path and the Forest Path, wherereal‑size physical exhibits, images and videos are displayed to allow visitors to
obtain a real‑life experience of the Amami Islands.
With this exhibition hall, everybody, from visitors to locals, as well as the younger
generation whom the future rests upon, will be able to know more about the uniqueculture, customs and traditions of the Amami Islands through this easy‑to‑learn
method.
There are a multitude of islands studded in the 1200 km distance spanning Kagoshima
and Taiwan.
In the middle of these islands lies the Amami Archipelago, comprising the 8 islandsof

Kikaijima,

Amami

Oshima,Kakeromajima,

Yorojima,

Ukejima,Tokunoshima,

Okinoerabujima, and Yoronjima.
In addition, due to its role as a transfer point in terms of travel and shipment ofgoods, as well as its situation in the middle of the Kuroshio Current (Black Stream),
the Amami Archipelago has been an important port of call since times of old.
The rich culture of the Amami Islands can be said to be the result of the interaction
and cultural exchange between the natives and traders who had arrived from the North
via the Kuroshio Current in their bid to obtain goods from the South‑East.
The Noro festival, during which prayers are made for a bountiful harvest and peace,is founded on the Unari religion, which is based on the myth of Neriyakanaya, a paradiseof the gods situated beyond the seas and said to bring about bountiful harvest forthe people, and mainly on Unari, who, according to Japanese lore, is worshipped forher dedication in protecting her brother Ihiri.
The Heart of Amami

is said to be borne from the blessings of the seas and themountains.
Majority of the villages in the Amami Islands face the open seas and have the mountains
at their backs.

Behind the villages towers a mountain known as the Kamiyama (Celestial Mountain),where the guardian gods of the villages, Teruko (God of the Mountains) and Naruko(God of the Seas) were said to have descended upon.
Far beyond the seas, lies the paradise of bountiful harvest, Neriyakanaya.
A small island with a standing deity can be seen on the immediate sea, and it is where
the gods are said to disembark when they arrive from the faraway Neriyakanaya.
The forests and coral reefs are said to be the boundaries of the human world, andbeyond that, is the world of the gods.
Living amidst the mountains and the seas, humans thrived and engaged in agriculture
production under the blessings of nature and the protection of the gods.
Places of worship such as the Mya, Toneya and Ashage are situated in the centre of
the villages, creating a focal area for worship.
In times of festivals, gods would travel to the villages on celestial paths, which
extended from both the Kamiyama (Celestial Mountain) and the beach to Mya.
The villagers would give the gods a warm welcome and would see the gods off after
the festival.
Thus, the villages can also be regarded as a meeting place for the gods and the humans.
In addition, there are also nature spots everywhere in the village such as rivers,
springs, rocks, giant trees where spirits are believed to reside.
The belief that spiritual beings reside in nature and matter and that their actions
result in the various phenomena of nature has led to the continued worship of theNoro, as well as having a large impact, even till today, on the island s culture.
Since ancient times, the natives of the AmamiIslands have lived by reading signs fromthe waxing and waning of the moon, the movement of the stars, the changing of theseasons, the migration of the birds and other natural phenomena.
In the present day where the Gregorian calendar is widespread, many of the festivals
and rituals in the Amami Islands are still conducted according to the lunar calendar.
WinterNew Year celebrations, starting with the sacrificial slaughter of a pig.
The island welcoming the dawn of a new year.
The busiest season for the production of black sugar.
Spring.
Rice planting, planting of sugar cane and sweet potatoes.

The seasonal festival of Sangatsu‑Sanchi (3rd day of the 3rd month as according to thelunar calendar), where pests are driven off the fields, and the gods welcomed fromand then seen off to Neriyakanaya with the Omuke(welcome) and the Ohori(send‑off)of the Noro festival.
Summer.
Festivals such as the Arahobana, which celebrates the first harvest, as well as the
Noro harvest festivals of Founme and Minyakuchi.
The Bon Festival, where the spirits of ancestors return for a visit. (Similar toSamhain)With the end of the harvest season, people enjoy the Mihachigatsu (collective term
for the 3 festivals celebrated during the 8th month of the lunar calendar) festivals.
Autumn.
Hamagan (prayers by the beach) is held at the beach where people pray for the safe
return of family abroad.
And it is then winter again.
The last Noro festival of the year (usually held during the 11th month of the lunar
calendar) known as Fuyunme, is held to give thanks for the sweet potato harvest.
Just as a piece of cloth is formed by the crisscross weaving at a loom, the culturally
abundant Amami Islands are similarly formed with the multiple layering of the Norofestivals, the prayers of the Yuta (shaman), the year‑round rituals and life
ceremonies, as well as the many prayers of daily life.
Noro: During the period when the Amami Islands were still a part of the Ryukyu Kingdom,
the Noro was the Kaminchu (Holy Priest) named by the King as the Chief Priest of thenation, with the main function of presiding over state rituals.
In the 16th century, the Ryukyu Kingdom legalized the religious order that was foundedon the Unari belief that the

The female sibling is a divine being.

During the reign of King Shoushin (1477‑1526), his sister occupied the highest ranking
position of Kikoeokimi.
The next highest ranking Oamushirare and the Noro also received a written appointment
from the King, appointing them to their positions.
A unique feature is that the position of Noro is passed down the generations only
to females.
Yuta: A priest who specializes in supernatural phenomena and contact with divine
beings and spirits, through which he/she obtains spiritual power and uses it forfortune telling, spiritual cleansing, as well as individual counselling.

Ocean Path
アイノコ（合の子舟）
Ainoko (Canoes)
Excluding the islands of Kikaijima, Okinoerabujima and Yoronjima, the rest of theAmami Islands are mountainous islands surrounded by the open seas.
Unlike the present age of advanced traffic network systems, the people of the pastdepended on the

Ocean Path

as a necessity for daily life as they used it for

exchange, trade, transport, travel, fishing and transhipment.
Canoes played the most essential role out on the open seas.
The unique canoes of the Amami Islands have a long‑standing history and were frequently
used till it was gradually phased out at the beginning of the Showa period (1926‑1989).
In the Amami Islands, there are 3 types of traditional canoes known as the Subune,
the Itatsuke and the Ainoko.
Subune is a canoe crafted out from a piece of log.
It was mainly used for fishing.
As it is extremely dense and does not board the waves well, it was mainly used inseas and coves near the island, as well as places with relatively calm waters suchas tide pools.
It has been said that the name Subune means fishing in shallow waters.
The Itatsuke, a canoe used mainly for transportation purposes, has a shallow hulland similarly shaped bow and stern.
The Itatsuke comes in various sizes, from small‑sized canoes to large‑sized canoes.
The unique feature of this canoe is that both bow and stern are similarly shaped,
hence despite its slow speed and poor manoeuvrability, it is an extremely stable canoe
and can be easily navigated, even by amateurs.
The Ainoko, which is now widely referred to as the Itatsuke.
Ainoko is an evolutionary hybrid, created by combining the merits of the previous
Itatsuke canoe and the Okinawan traditional fishing canoe, the Sabani.
The Sabini moves at great speed and is easily to manoeuvre, however it is unstable
and capsizes easily if handled by amateurs.
The fishermen from Itoman City in Okinawa often go for long journeys, even travelingabroad for long periods of time aboard the Sabini. They possess excellent skills andtechniques in controlling the canoe, being able to return the canoe afloat immediately
in times of capsizes and also preventing the equipment aboard from sinking into thesea.
We have interviewed Mr Yutaka Tsuboyama, the recognized top singer of folk songs of
the Amami Archipelago, as well as being a master craftsman of the Ainoko canoe.
The craftsman who designed and built the original Ainoko canoe was Mr Tsuboyama smaster from Nikko, Mr Mankichi Ebihara (birthplace: Miyazaki Prefecture).
He travelled from Miyazaki to Okinawa, where he studied the craft of building the
Sabini, reputed to be the treasure of all Itoman fishermen. Later he married a nativeof Oganeku, Yamato and settled down there for life.
When he initially received orders for handcrafted canoes, although he was well awareof the merits of the Sabini canoe, the crafting of such canoes were by any means noeasy feat. Thus, he expanded on his well‑developed crafting techniques for the
Itatsuke canoe by incorporating the merits of the Sabini canoe s bow and stern
structure.
Orders increased when the ease of control and manoeuvrability became apparent withuse.
The Itatsuke was gradually supplanted by the Ainoko as the main type of canoe used.
Mr Tsuboyama was accepted as an apprentice canoe craftsman when he was 20 years oldand since then, has been crafting Ainoko canoes for the past 55 years.
Till now, he has crafted more than 1900 canoes.
He has been striving to maintain the traditional spirit of his craft, apparent fromhis particular attention to details during his crafting, such as obtaining cedar woodfrom Miyazaki Prefecture and drying them for half a year, then crafting the canoes
skilfully based on his well‑honed instinct and the many experiences he has heard fromthe fishermen.
Although recent developments have allowed for canoes modelled after the Itatsuke canoe
to be built with reinforced plastic (FRP: Fibre Reinforced Plastic), the Ainoko is
still used in the island s traditional festivals and canoe races as part of thesurviving culture developed through the Kuroshio Current(Black Stream).

Island Path
Ashage: Place of worship
In every village in the Amami Oshima, there is an open space called Mya, whichoriginally meantpalace, but is now used to refer to a garden or an open space.

Ashage is a rectangular building situated beside the Mya, and is a used as a venue
for conducting ceremonial rites to invite the gods.
The gods would usually arrive by boat from the paradise of Neriyakana during the 2ndmonth of the lunar year, bringing with them bountiful harvest for the people. They
would disembark at the offshore rocks known as the standing deity.
They would then moor their boats and proceed up the beach near the villages.
They would move from the beach, which is known as the Omuke (arrival and departurearea) and proceed up the Kamimichi (celestial path) to the Mya of the villages.
In addition, the guardian deities of the villages would descend from the sky (thecelestial world of Obotsu Kagura) upon the Kamiyama (Celestial Mountain) behind thevillages.
The deities who descended from the skies would then travel along the Kamimichi(celestial path) to the Mya.
The gods tasked with the protection of the villages would then possess the Noro at
the Ashage to assume the responsibility of protecting the villages.
These gods are known as Raihoshin (visiting gods).
The Ashage comes in various forms but the Ashage at the Uken Village, with its four
walls, closely resembles a regular villager s residence.
The Ashage at the Kakeromajima is a building without any walls and has only pillars
for support. The Ashage in the General Exhibition Hall is modelled after the Adachi,(the Ashage of Kakeromajima).
Mya: The sacred place where ceremonial rites and related activities would take place.
Although it used to be that the Mya comprised the Kami Ashage (Ashage for the gods),
the Toneya, the sumo competition grounds as well as the grounds for the 8th monthdance, the various facilities were gradually moved to other places, especially thesumo competition grounds, which moved to more spacious grounds.
Obotsu Kagura: This refers to the place where the deities reside.

Ibiganashi
The Ibiganashi refers to a natural rock that stands in a sacred place within every
village in Amami Oshima.
Although it has been referred to as Shimagosuganashi (in Takena, Kakeiromajima), it
is usually unnamed.
The most distinctive Ibiganashi is a massive natural boulder that stands beside theAshage of Sukomo in Kakeiromajima.
The exhibit in the General Exhibition Hall is modelled after the Ibiganashi foundin Yui, Setouchi‑cho.
The 2 divine trees of Gajumaru (Chinese Banyan) and the Ahogi (evergreen), also known
as Ako in standard Japanese, stand majestically in the Mya.
There are a few Ibi (rocks) around the base of the gigantic tree standing in the Mya(the Gajumaru exhibit is a replica), commonly referred to as Ibiganashi.
These are believed to be the resident guardian deities that protect the villages andare known as Zaijugami.
The belief that Ibi are graves of the early ancestors who built the villages was derived
from the name Shimagosuganashi (name given to the Ibi in Takena, Kakeiromajima).
The rocks placed around the base of the divine trees standing in the Mya are worshipped
as guardian deities.

Housing
Till the beginning of the Showa Period, the houses were mostly thatched‑roof houses,with flat boards for walls. It was rare for houses to have tiled roofs.
The veranda was originally built outdoors, but such design was gradually replacedwith indoor verandas with the onset of the Taisho Period.
The Omote (main building) is connected to both wings (rooms, or lounges) known as
Togura, by walkways commonly referred to as Toima.
It was common for the wealthy or the officials to have kitchens below their sleeping
quarters.
The distinctive feature of the Amami Islands

architecture is that the residences

do not have a hallway at the entrance.
Hence, only the owner or his guests are permitted to enter the main building throughits entrance.

Togura Shirude
Replications of the Togura and the Shirude are exhibited here.
The Togura is a room at the back of the house which serves as a dining room and akitchen.
Such architecture was still common till the late 1950s.
As the Amami Islands enjoy a subtropical climate, the humidity is high at an all
year‑round level of 70 %. Thus, many methods of food preservation have been developed.

Due to the fact that it is an island, rainwater is usually collected and stored foruse in times of water shortage.
The God of Water is placed on the shelf in the Togura and worshipped.
Above the Shirude (earthen floor) stands the altar of the Hinukan (God of Fire).
Potable water, Nari miso (miso made from cycad pulp), lard, Papaiya (papaya) pickles,
Rakyo (shallot) pickles, Ninniku (garlic) pickles and etc are some examples ofpreserved foods.
Miso, which features predominantly in the food culture of the Amami Islands, is madewhen all the members of the family gather together. The finished product is then stored
in a kame (jar).
Miso is generally categorized into 2 categories due to their different uses, the
Chajokemisu (miso paste used for refreshments served with tea) and the Shiruwashimisu(used in the making of miso soup).
What makes the miso of the Amami Islands especially special is that when the fruitof the Sotetsu (cycad) ripens, it is harvested around the end of autumn and the
beginning of winter and added to the miso.
During the making of the miso, all the housewives in the neighbourhood would gather
around with their pestle and help each other to pound the miso.
After the miso is completed, bowls of noodles would be served to all in reward of
their hard work. This also serves as a place for social interaction and exchange.
In addition, cooking oil is also made in the household.
Although pork is an integral part of the food culture in the Amami Islands, the oilused for cooking and flavouring is usually obtained from the pig sacrificed during
New Year.
The oil can be easily obtained just by heating the fat and the lipid membrane removed
from the pig.
The oil is then stored in a small jug placed in the kitchen for use.
Although the containers come in various shapes and sizes, the difference between akame (jug) and a tsubo (pot) lies in the size of the opening. The container with asmall opening is a tsubo (pot) and the container with a large opening is a kame (jug).

Omote
The building of the main house usually contains the 3 rooms of the Omote Zashiki(guestroom), the Nesho (bedroom) and the Nando (drawing room).
There is usually a Jiro(hearth), usually known as Irori in standard Japanese, in each
Nesho (bedroom) and in the Togura.

The Jiro (hearth) in the Nesho is rarely used during the summer while the Jiro inbuilt
in the Togura is usually used during the summer.
Firewood and fish are usually placed within the Amada, a hanging shelf suspended above
the Jiro (hearth).
Some thatched‑roof houses that were reconstructed using materials obtained from old
residences in the village of Koshi, Setouchi‑cho are exhibited in the theme parks
in Amami Park. They have been modelled after the houses of the past.

Sotetsu
Sotetsu (or commonly known as the cycad, a plant belonging to the cycadophyta family)
is a distinct feature of the southern lands of the Amami Islands.
It is not an overstatement to say that the ancestors of the Amami islanders depended
on the Sotetsu for their survival during times of disasters and famines.
It was a staple which also served as a famine food from the recent past till the
beginning of the Showa Period.
It is now treasured as a decorative plant.
In the past, people could be seen working with the Sotetsu in every corner of thevillages.
Starch can be obtained from both the fruit and the stem of the Sotetsu (cycad). However,as starch derived from the Sotetsu contains toxic substances such as formalin andcyasin, care must be taken during the starch extraction process.
Should one be careless in the removal of the toxic, they could be poisoned and it
might result in their death.
However, provided that proper handling was ensured to remove all traces of toxic,
the Sotetsu (cycad) is an excellent ingredient as it has been proven by recent studies
to be rich in iron and copper, therefore having excellent properties such as improving
the blood circulation and restoring vitality.
As the toxic cyasin is water‑soluble, the starch is first soaked in water for a periodof 7〜10 days, removed and allowed to ferment. The starch is then dried under thesun.
The toxic removal process is done in a few steps. Firstly, the shell is cracked andthe fruit removed. (This step is known as Nari‑wari).
The fruit is pounded continuously in a mortar and the powder is dried under the sun.
The powder is then soaked in water, removed and sun‑dried. The toxic is removed throughrepetition of this step.

To consume the stem of the Sotetsu (cycad), the black outer scale‑like bark is removed
and the whitish inner flesh is cut into slices that are approximately the thicknessof white bread. They are soaked in water to remove the toxic, and then dried under
the sun.
After the toxic is sufficiently removed, the slices are then pounded into powder as
per the process for the cycad fruit.
The powder is then shaped into a round ball the size of a rice ball, then dried under
the sun.
The powdered stem and the powdered fruit are eaten as porridge.
Presently, it is also used as an ingredient in the making of miso paste.

Banana Fibre Cloth
The clothing worn for the longest period of time during the olden days of the Amami
Islands is clothing weaved from banana leaves.
The leaves used for such cloth were known as the Okinawan banana leaves, also known
as the Ito banana leaves.
Although banana mountains are scarce in this present time and age, banana mountains
could be found everywhere on the island during the Taisho Period, especially in bedsof loose rocks found along the shores, at the foot of mountains and in valleys.
Such clothing weaved from banana leaves were worn during the summer as work clothes
and even worn during the winter in multiple layers to ward off the biting cold.
As people of the olden Satsuma feudal age had to be self‑sufficient to the point ofmaking their own clothing, banana mountains were extremely precious resources.
A number of steps are required in the process of weaving cloth from banana leaves.
A banana plant with fibre that can yield high quality textiles is selected and theplant is laid flat. One or two leaves are then plucked from the outer leaves.
This is known as the Hinoribasa, which is torn into strips and dried.
The Hinoribasa is made into strings or cords.
The plant is then stripped of half of its leaves, halfway to the core of the plant.
These are known as Arabasa, and are meant for the textiles used in the making forwork clothes and everyday clothing.
Following which, the remaining leaves known as the Ajirabasa or the Yarabasa are thenremoved all the way to the core.
These are meant for textiles used in the fabrication of clothes worn during cleardays.

As these are fully mature leaves, remarkably glossy and beautifully shiny fibres areproduced.
These are known as Kyobarasa and Ajirabasa.
Such fibres are used in the making of top‑quality clothing.
It has been said that only an expert with a great number of years of experience under
their belt would be able to determine and select the fully mature leaves that will
yield such top‑quality fabrics.
The leaves are cooked in lye, removed and any remaining lye is stripped off. The fibreis then extracted and soaked overnight in stream water.
The raw material obtained is then hung out to dry.
The dried raw material is then hung in bundles around the house, taken and used for
Oomi when required.
Oomi is the process where threads are obtained by running the fingertips and nails
along the fibres from the roots upwards to separate them into individual fibres. The
fibres are then knotted to form a continuous thread. The completed threads are thenplaced in a basket.
Threads of high quality are chosen from amongst the completed threads and taken up
by a spinning wheel of a reeling device.
The threads are twisted up on a bobbin.
The spinner controls the spinning wheel with their right hand and the bobbin with
their left hand. The bobbin winds yarn from the spinning wheel. A tan (unit lengthof a reel of spun yarn) is produced with 5 rotations of the thread around the bobbin.
One tan was defined as 8.48m.
Presently, it is defined as 9.09m.
Once the required number of strands is obtained, the cross strands are laid above
the spun threads and the spun threads removed from the bobbin. The entire piece isthen weaved together using a weaving machine.
The art of weaving banana fibre cloth is treasured as a traditional craft of the Amami
Islands and the entire process can be said to be the accumulated essence of theirforefathers

wisdom and hard work. This traditional craft is also the foundation

for the fabrication process of the famous Oshima Tsumugi (pongee silk) fabric.

Forest Path
A nature haven with prevalent mystical age‑old feel and teeming with life, nature
and wilderness, the Amami Islands are aptly named the Galapagos of the East Ocean.

The great forests, believed to be the dwelling of spirits and gods as well as hometo the many unique creatures of the Amami Islands, awe visitors with their magnificenceand majesty.
Amongst the islands of the Amami Archipelago, the islands of Amami Oshima andTokunoshima are islands shrouded within the deep mountains.
Deep within the forests, there exists an ancient divine tree which is also the dwellingof various protected species.
Amongst the flora and fauna of the Amami Islands, there is the nationally protected
special resource, the Amami (black) Rabbit, as well as many other nationally protectedresources such as the Ryukyu Robin, the Lidths Jay, the Amami Thrush, the Owston s(white‑backed) Woodpecker, the Ryukyu Long‑tailed Giant Rat, the Japanese Wood Pigeon,
the Okinawa Spiny Rat and the Amami Woodcock.
In addition, located upstream of the Sumiyo River is the nationally protected resourceof the Kamiya National Forest, a forest of hundred‑year old Sudajii trees (a genus
of evergreen trees known as castanopsis). There is also the nationally protected
Ukeson Yuwan‑dake, a mountain with an elevation of 694.4 m above the sea‑level, foundwithin a subtropical forest where various endangered species thrive.
Various life‑sized models of the flora and fauna of the Amami Islands are exhibitedin the General Exhibition Hall. Many night shots of the forests, re‑created with audio
and visual effects, are also on display to enable visitors to experience such rarescenes.

Wall Exhibit
Life on the Amami Islands is closely interrelated to the sea.
In the ancient times, scenes of people gazing out to the sea could be seen in eachand every village.
The people used the ebb and flow of tides as well as the waxing and waning of themoon to tell the time, forecast the weather, plan their fishing and agriculturalactivities as well as other aspects of their daily lives.
Despite the national adoption of the Gregorian calendar, many of the agriculturaland production activities on the Amami Islands are still planned according to therhythm of the lunar calendar (However, some villages have started following theGregorian calendar for the Obon Festival).
Yearly events are traditional group celebrations held annually in thanks for thebountiful harvest bestowed by the changing of the seasons.
In the southern Amami Islands, the festivities are centred on praying for the comingyear s harvest as well as for Un Festivals, which are held in prayer for an abundant
harvest and to ward off disasters. During the period from October to June of thefollowing year (based on the lunar calendar), villagers have to undergo strenuous
manual labour as well as make preparations to welcome the gods by abstaining fromfood and certain acts to purify the body and mind. The other 3 months is viewed asa time for merry‑making and festive celebrations.
Noborishomu stated the following in his literary work,

The History of Oshima.

We of Amami Oshima, alongside with Okinawa, is a culture hotspot with enduring
traditions unique to our region that is at the southern tip of Japan s culture.
External influences from other developing cultures were rare due to its desolate
location and it was also precisely the isolated nature of the area that allowed thepreservation of such ancient culture, earning us the pride of being an invaluable
cultural resource that has retained many unblemished characteristics of apre‑historic culture.
As the Amami Archipelago retains the ancient culture of Japan, which has been wipedout from the main island of Japan long since, the many cultural treasures and museums
have made it an invaluable asset. However, it is treasured for more than this reason.
As Amami Oshima is geographically situated between Satsuma (Kagoshima) and Ryukyu(Okinawa), it is sandwiched by the main island of Japan, China and the South Seas.
Hence, it has long since played a vital role as a route and a crossroad for cultural
exchange.
In comparison with the various year‑round Noro festivals that serve as the basic
foundation of life on the Amami Islands, photographs of festivals and events that
occur in the daily lives of the villagers are shown alongside photographs depicting
life in the 1950s on the theme wall exhibit.

Welcoming of the Gods
The Noro (holy priest) will prepare to welcome the Raihoshin (visiting gods) visitingfrom the mountains (Teruko) and the seas (Naruko) to the Amami Islands.
The welcoming is held on the 2nd month of the lunar year, at the Toneya (place of worship)of Kiji, Setouchi‑cho. (Footnote 1)
3 days before the festival, the Atari (in‑charge) collects 1 Go(approx. 0.18 litres)of rice from each household to make the Mishaku (holy wine), which is then tied tothe pillar of the Toneya.
After which the Noro (holy priest) will then chant prayers at the Toneya.

The Noros (holy priests) will gather at the Toneya and drink the holy wine.
The gods will reside at the Toneya and the Ashage from the day of the Omuke till the
Ohori (the send‑off).
Footnote 1 (Toneya)
It refers to the residence of the Noro on the Amami Islands.
It is also the venue where the Noro conducts ceremonial activities.
There is the Upper Toneya and the Lower Toneya, which are side by side.
The only village with both Toneyas intact is in Daikuma, in the city of Naze.
Footnote 2 (Ashage)
In times of ceremonial activities, the gods are welcomed at the Ashage.
The Ashage exhibit on display in the Amami Park is modelled after the Ashage in the
Adachi village in the eastern part of the Kakeromajima Island, south of Amami Oshima.
The beverage known as

Miki

is always offered to the gods.

It offered as a white liquid in a bowl.
The pot contains simmered sweet potatoes, which is a base ingredient in the makingofMiki .

The mixture is then stored in a jar with banana leaves covering the surface and left
to ferment for 3 days.
The mixture is ladled into a legged drinking vessel and offered to the mountain deities
and sea deities.

Ohori (Sending off the gods)
It is the event where Raihoshin (visiting gods) visiting from the mountains (Teruko)
and the seas (Naruko) are sent off.
The welcoming ceremony is held on the 2nd month of the lunar year while the send‑offis held on the 4th month of the lunar year.
In Setouchi‑cho and Seso of the Kakeromajima Island, when it is time to send off thedeities, the Noro would proceed along the Kamimichi (path of the gods) to the beach(Teruko, Naruko) while chanting prayers.
The Noros would stand in a row at the beach, waving farewell to the gods, after which
they would then return to the Toneya.
Rocks carved with images depicting the gods raising the anchor of their boats canbe found along the beaches of Setouchi‑cho and the island of Yoronjima.

ArahobanaIt is a Noro ceremony held in celebration of the first harvest in Kakeromajima.
The first harvest celebrations held by the commoners are also known as Shikyoma.
In Adachi of Setouchi‑cho, the Noros (holy priests) gather at the Ashage (place ofworship) during the Uchigihei, which falls on the first Tsuchinoe of the 6th monthof the lunar year.
Note: Tsuchinoe is a day designated according to the stem‑branch cycle system ofmarking days of the lunar year.
The Guji Noro will obtain 7 stalks of rice from the fields and the stalks are threshedin a mortar.
The grains are then hung at the Toneya.
During the next Tsuchinoe, the Noro would then hold the Arahobana ceremony, where
he would place the grains in a mortar and rotate it thrice.
Footnote 3 (Guji)
The Guji is the male attendant tasked with the preparation of food for the Noro andUkan during Noro ceremonies.
He is also referred to as the Gujinushi.
A Guji is assigned to the Chief Noro and to the 2 Ukan respectively.
As with the Noro, the Guji is only selected from particular bloodlines.
The Guji assigned to the Chief Noro is tasked with managing the Lower Toneya, whichis the residence of the Chief Noro, the ceremonial items and is also in charge ofthe backstage preparations for all ceremonial events.
During the feudal times, the Guji would work the Tejiri rice and vegetable fields(fiefs) and then use the rice and crops harvested in the various ceremonies.
The Chief Noro
The Chief Noro is the main focus of religious beliefs in the Amami Islands.
During the time of the Okinawa monarchy, the Noro was chosen from the nobility toachieve cohesion of politics and religion.
There were also 2 Ukan chosen as her assistants.
These 3 had the responsibility of fulfilling the 3 roles of the Noro.
They were given fiefs (Tejiri rice and vegetable fields) which they tilled to produce
crops.
The harvested crops were then used for ceremonial events as well as for their own
consumption.

Ufunme.Funme

It is one of the Noro ceremonial events held during the 6th month of the lunar year
in Kakeromajima.
Although the date varies across the villages, the various villages celebrate the first
harvest of millet during the Tsuchinoe and the Kanoe of the 6th month of the lunar
year.
Note: Tsuchinoe and Kanoe are days of the lunar year, designated as such according
to the stem‑branch cycle system of marking days of the lunar year.
The celebration for the first harvest of millet is conducted in a similar fashion
to the Arahobana, except for the fact that grains of millet from the first harvest
are added in the making of the Mishaku (holy wine). (As opposed to the making of Mishaku
from pure rice in the Arahobana)
Mishaku is splashed onto the base of the pillars of the Ashage and the Toneya as it
is said to have properties that prevent termite infestations.

Minyakuchi
It is the ceremony conducted by the Noro of the Kakerojima Island to pray for a good
harvest.
Minyakuchi is said to literally mean water mouth, or an exit for water flow.
There are still 4 villages in Satsukawa currently practising this ceremony.
In Takena, the ceremony is held in the Ashage on the 2nd Tsuchinoto of the 6th monthof the lunar year.
Note: Tsuchinoto is a day designated according to the stem‑branch cycle system ofmarking days of the lunar year.
The Atari (in charge) will collect rice from each household and reduce the rice into
powder. Next, she would then cook the powder with juices obtained from raw sweet
potatoes and store the mixture in a jar for later use in the making of Mishaku (holywine).
The Kamichu would sit on rattan mats, drink the holy wine and chant prayers for abountiful harvest.
It is viewed as the closing of a series of harvest and thanksgiving celebrations,beginning with the Arahobana
The Minyaku is celebrated on the 1st of July in Ikegachi of the Uken Village in Amami
Oshima.
The Noro, accompanied by the Gujinushi (male attendant), would make their way to themouth of the irrigation system. There, they would rotate a hoe thrice and rinse itwith holy wine while chanting prayers.

Shochogama
It is the harvest and thanksgiving festival celebrated on the first Hinoue of the
8th month of the lunar year (this particular day is known as Arasetsu) in Akina of
Tatsugo‑cho, Amami Oshima.
Note: Hinoue is a day designated according to the stem‑branch cycle system of marking
days of the lunar year.
The Hirasemankai festival also falls on the same day.
A crude straw hut consisting of only a sloped roof is built at high grounds and young
boys new to the festival are made to stomp on the roof. This is to pray for the growthand development of the boy. The males would clamber up onto the roof and stomp on
the roof while singing chants (usually sung by the Guiji) to welcome the harvest gods.
When the chant ends, the men would then continue the stomping till the roof cavesin while shouting

Nura, Mera .

Everybody would then dance the 8th month dance on the collapsed roof to express their
gratitude for the harvest and pray for a good harvest for the coming year.
The Hiraseyangai is conducted (evening‑females‑Suiheisenuenogami god) in total
contrast to this ceremony (morning‑males‑Suichoku god).
The ceremonies are unique in that they are held on the two high tides of the sameday.

Hirasemangai
It is the harvest and thanksgiving festival celebrated on the first Hinoue of the
8th month of the lunar year (this particular day is known as Arasetsu) in Akina of
Tatsugo‑cho, Amami Oshima.
Note: Hinoue is a day designated according to the stem‑branch cycle system of marking
days of the lunar year.
The Shochogama is also held on the same day.
The ceremony is conducted on two boulders known as the Kamihirase and the Merabehirase,both located west of the beach.
The Chief Noro, accompanied by 5 Noros, would scale the Kamihirase, while 7 Kaminchu
of mixed gender would scale the Merabehirase. They would then make beckoning gestures
while singing.

This is to invite the gods from afar (horizon) to descend, so that they (villagers)
may express their gratitude for the harvest and pray for the bountiful harvest of
the coming season.
In addition, red bean rice are offered between two flat rocks on the Kamihirase(boulder) and a young girl new to the ceremony is made to step on the boulder as aform of prayer for her health and growth.
The 8th month dance takes place at the conclusion of the celebratory banquets heldby each village.

Fuyunme
It is the Noro ceremony held in celebration of the year s yam harvest and to pray
for a bountiful harvest in the coming year.
It is held at the Toneya on the Tsuchinoe of the 11th month of the lunar year.
The Kamiginu (priestly robes), Kamisaji (short white train that reaches the waist)and the Kaburikazura (a crown of Kaburikazura leaves) are not used in this ceremony.
The holy wine used is the Mikka‑mishaku (holy wine that has been prepared 3 days inadvance)
Taros, yams and sweet potatoes are placed on a raised tray and served in offering.
The Kamichu(s) would then drink the holy wine and dance in front of the offering.
The villagers do not participate in this ceremony.

New Year (Celebrations)
Ikebana (flower arrangement) using pine, Kagamimochi (double‑stacked round ricecakes) and Sanbushike (literally meaning three treasures, but is in reality a moundof salt), Konbu (seaweed) and dried fish are placed at the Tokonoma (an alcove) in
offering. There are also Yatsugashira(s) (a type of sweet potato) and Tsurukame(carved from radish) set on a large dish as well as a Suzuributa (a dish of 5‑in thickmeat slices and vegetables) and a Sangondai (a small raised wooden tray usually used
as a tray for offerings).
At the break of dawn, all members of the family gather at the Tokonoma and are seatedin order of seniority, with the head of the household facing the assembled members.
The Sangon ceremony is then conducted.

Wakamizu

This refers to the first draw of water from springs or wells on the start of the New
Year.
The meaning has gradually evolved to refer to the water drawn early in the morningof the Hounen festival and offered to the Noro god. The festival falls on the 15th
day since the start of the New Year.
This water is also added into the chikaramizu (gargle) used by the sumo wrestlers
during a sumo match.

SangonThis is a ceremony held on New Year s Day in the Amami Islands.
On the day of the Sangon, an odd‑sized group of 5 or 7, including the head of thehousehold, would partake food and wine that were set out as offerings.
It is a 3‑dish course, with the first dish being a bowl of 7 simmered foods, followedby 2 slices of sashimi and rounded up with a dish of simmered chicken.
During the course, the head of the household would also pass out wine and one of the
3 types of Takazen (salt, seaweed and dried fish).

Sangatsusanchi
It is one of the annual events held in the Amami Islands and Okinawa.
It is a ceremony held down at the beach and falls on the 3rd day of the 3rd month (lunar
year) across the Amami Islands, but is held on the 7th month of the lunar year in the
Tokunoshima Island.
On the 3rd day of the 3rd month, rice cakes are made and then offered to the ancestors.
All the villagers, irrespective of age and gender, would go down to the beach to pickclams and have fun.
There is the superstition that if food obtained from the sea is not added to the dinnerpot on this day, one would become deaf or not be able to obtain any catch for theremaining year.
In Yoronjima, children new to this festival would be showered with water from thesea, and made to carry a basket.
Children from families with recent occurrences of childbirths or funerals cannot
participate in this ceremony.
In the Tokunoshima Island, the Hamaore is conducted over a period of three days (Hinoe,
Hinoto and Tsuchinoe) of the 7th month of the lunar year after the Obon (festival topay respects to the deceased).
Note: Hinoe, Hinoto and Tsuchinoe are days designated according to the stem‑branchcycle system of marking days of the lunar year.
The Hinoe is the day of preparation for the festival, where a small hut is set up
at the beach and 3 coral rocks used to construct a hearth.
On the Hinoto, Sekihan (red bean rice) is made and the entire family, decked out intheir finest clothes, makes their way to the beach.
The foreheads of babies born since the Hamaore held the year before last would beanointed with seawater, and then the child would be made to step on the white sandsof the beach.

Mushi Okuri (Maneashibi,Hamaore)
It is the ceremony held to ward off pests where field mice, grasshoppers and snails
are captured and washed down the seas.
In Kudadon of Setouchi in Amami Oshima, villagers go to the fields to catch pests
on the Hatsumane (first afternoon of the 4th month of the lunar year), wrap the pests
in sweet potato leaves and proceed down the beaches to wash the pests down the sea.
In the Kakerojima Island, the same festival is held either on the day of Tora or on
the day of Saru of the beginning of the 4th month of the lunar year. The festival on
the day of Tora is known as Tora‑ashibi while the festival on the day of the Saru
is known as the Sanashibi. The day of celebration differs with each village.
In the Kikaijima Island, the pests are set on sugar cane leaves and floated out tothe sea on the day of the Kinoene of the 4th〜6th month of the lunar year.
Note: Kinoene is a day that is designated as such according to the stem‑branch methodof calculating days of the lunar year.
In the north‑eastern part of the Tokunoshima Island, the villagers dance the Mushiodoi(pest‑warding dance) and then float the pests on Kuba canoes out to the sea.
Kuba canoe: A small toy canoe carved from the core of the betal palm, with the betal
palm leaf used as the sail.
In the islands of Amami Oshima and Tokunoshima, the ceremonies of Ajirana and Mane
held to ward off Habu snakes (pit vipers) are unique in their closely intertwined
relationship.
Footnote 4 「Mane」(pronounced as ma‑ah‑ne)
All work is halted on the Umanohi of the 4th month of the lunar year to prepare for
the Hatsumae festival.

It is a ceremony held in prayer to contain the Habu snakes and to avoid mishaps.
Umanohi occurs thrice in the 4th month of the lunar year and thus the Mane is conductedthrice a year.
Although it is not a fixed tradition, on this day, each household would usually drink
juice of the chinese chive or prepare snacks made from the juice, flour and Japanese
black sugar.
This flour is known as Hatai flour.
This period is the harvest season of wheat.

5th

day of the 5thmonth (Gogatsugonchi)

It is the festival of the Tango.
It is held on the 5th day of the 5th month as according to the lunar calendar.
The story of a man who managed to shake off a persistent ghost by hiding amongst acalamus patch has been passed down the generations and has led to the tradition of
hanging stalks of calamus and mugwort at the front of the house to ward off evil spirits
and avoid all illnesses.
In addition, Akumaki (glutinous rice wrapped in the skin of bamboo shoots) is madeand offered to the gods.

ShikyomaThis ceremony is deemed the most important ceremony amongst the various rice planting
ceremonies conducted during the first harvest festivals of the Amami Islands.
The Noro ceremony of Arahobana gradually evolved and came to be practised in thehouseholds, with the name varying across regions such as Shikoma, Shikyoma, Inishikuma(Naze) and Uchikihe (Kakerojima).
During the 6th month of the lunar year, each household would clean the inner and outerpart of their house thoroughly and bring in several stalks of rice from the fields
to offer to the gods. They would also add some of the newly harvested rice grains
into the pot of cooking rice and offer a portion to the gods while partaking theremaining during meals.
In the outskirts of Naze, villagers would pick 3 stalks of newly harvested rice fromthe fields in the evening and place them at the Tokonoma in offering.
In the northern parts of Amami Oshima, a mixture of newly harvested rice and old rice
are cooked and distributed to children, who would then proceed to high elevations

within the village and from there, yell the name of the rice field and their prayerthat the particular field would be blessed with a bountiful harvest.
The newly harvested rice is then used in preparation for everyday meals from the Hinoe
day after the Shikyoma ceremony.

Bon Festival
On the Tanabata (7th day of the 7th month), villagers would visit the graveyards andinform the departed that it would be another 7 days till the Obon Festival and tobe sure to make their way here (land of the living).
On the dawn of the 13th day, the bamboo used in the Tanabata festival is stripped ofits branches and leaves, leaving the stem which is used as a makeshift vase at graves.
In the evenings, villagers would make their way to the graves and carry lighted
lanterns to welcome the souls of the departed.
In addition, shelves are set up in the outer part of the gardens with offerings towater ghosts and wandering spirits (ghosts with nobody to tend to their graves).
The tablet is removed from the Butsudan (Buddhist altar) and placed on the ceremonial
altar (table), which is set up at the Tokonoma or on the floor. Incense, flowers,
sweets, offerings not produced by the household (mainly steamed sweets, fruits,
vegetables and etc), tea and wine are placed in offering on the ceremonial altar.
A straw mat is placed under the ceremonial altar and food offerings are placed on
the mat and enclosed with a folding screen.
The amount of food offered is adjusted in accordance with the number of tablets.
The meals are served in the mornings and evenings of the 14th and 15th day. The meals
used to be strictly vegetarian fare before the advent of the Taisho Period, but have
gradually changed such that the contents now vary with each household.

Mihachigatsu
It is the event held on the 8th month of the lunar year in Amami Oshima.
It is referred to as such as it comprises the ceremonies of Arasetsu, Shibasashi andDonga.
The 8th month of the lunar year is an event‑filled month.
It is also a season of moonlight‑bathed beauty and gentle northern breeze, coupledwith plentiful amounts of taro and sweet potatoes following the end of the harvest
period of rice, chestnuts and sugarcane.

Arasetsu
The first Hinoe of the 8th month of the lunar year is the Arasetsu.
The day before the Arasetsu is known as the day of Shikari (the literal meaning of
shikari is to prepare, thus this day is a day meant to prepare for a festival, ora pre‑festival day) or is also sometimes known as Yuhashi (to wait out the night)
and is the preparation day for the Arasetsu festival.
Housewives start making rice cakes.
Villagers dance the 8th month dance at night, starting from the Toneya (the Noro placeof worship) and then to each household in the village.
The Arasetsu is a ceremony conducted in worship of Kosoganashi, during which thewomenfolk would arise in the early morning and make their way to the beach. They would
then pour seawater over their bodies to cleanse and purify themselves, after which
they would then prepare offerings of new grain, rice cake, sweet potatoes, whole fishes
and wine on an offering tray and place it in front of the Tokonoma (alcove) or theveranda.
Sekihan (red‑bean rice) is prepared on this particular day, and the water used in
washing the rice is sprinkled throughout the house with a Japanese pampas grass.
This is known as the Sechibakeshun (change of seasons).
The day following the Arasetsu is known as the Keshibade (day of fun) and is a holiday.

Shibasashi
The Shibasashi falls on the Mizunoe, which is the 7th day following the Arasetsu.
As it has been said that Kosoganashi would visit from the beyond on this day, villagers
would visit the graveyards on the previous morning to pay their respects to the dead.
The villagers would hang stalks of Japanese pampas grass in front of the house andat the four corners of the fields.
In addition, the villagers would set rice husks and grass aflame at their doorsteps
to generate smoke in welcome of Kosoganashi.
Similar to the Arasetsu, the villagers dance the 8th month dance.
In Akina of Tatsugo‑cho, the ceremonies of Shochogamu and Hirase Mankai are held on
the morning of the Arasetsu.

Donga
The Donga falls on the day of the Kinoene after the Shibasashi, and is the finaleof the August events in the northen part of Amami Oshima. Kaiso (reburial) is conductedon the day of the Shikari (eve of the Donga).

On this day, most families prepare meals of rice mixed with sweet potatoes.
Donga is the most significant event of the Mihachigatsu events. On this day, daughters
would return to the in‑laws and visit the family burial plots to pay their respects.
The 8th day following the Donga is known as the Kanotohitsuji, where villagers on thesouthern part of Amami Oshima would celebrate the Tomochi.
Kaiso (reburial), senkotsu (washing of bones) (Footnote 5) and visitation of thefamily burial plots are done on the eve of the Tomochi.
In short, the Donga and the Tomochi (event held at the southern part of Amami Oshima)
are held at the end of summer.
The only notable remaining event would be the New Year celebrations.
Remembrance of ancestors and prayers of good harvests are a common theme of the
Mihachigatsu events.
Footnote 5 「Kaiso (Reburial), Senkotsu (Washing of bones)」
It is a definite that the corpse would decay and any decay of the coffin would resultin the soil above caving in and further soiling the corpse.
It is believed that with a soiled corpse, the soul would not be able to make its way
to the Purified Land (Gushugukuraku). Hence there is the need to remove the soil andwash away the taint of decay so that the soul can attain everlasting peace.
With this in mind, Kaiso (reburial) is done after a certain period of time.
The underlying idea behind Kaiso (reburial) is

Kyorasa Nashi Oseru(to cleanse),

where the act is to aid the soul in obtaining entry into the Gushugukuraku.
This is according to the popular belief of Gushu, which literally means

theafterlife , where humans reside at the world of Koso (Land of the Dead) after their
deaths.
Kaiso (reburial) is held when all flesh has decomposed and only the bones are left
remaining.
For burial plots located in soil that promotes the decaying process, it is common
that the reburial is held on the following year or two years after the 3rd anniversaryof death. For burial plots in soil highly incompatible to the decaying process,reburial is usually held after the 7th anniversary of death.
On the other hand, as the headstone is usually erected at the same time as the reburial
process, reburials have occasionally been known to be postponed time and again due
to economic constraints in the purchase of a headstone.
In addition, reburials have also been known to drag on for ages despite concrete plans
as there are certain periods of time unsuitable to conduct reburials.
The periods of time deemed unsuitable for reburials are leap years or when there isa recent death in the family.
Although the day of the reburial varies across the region, it is fixed within a village;
hence reburial cannot be held at ones own choice of time.

According to, it is stated to fall on the 19th of the 9th

The History of Oshima

month (lunar calendar) while theon either the 27

th

or 29

th

Customs of the Yoronjima states that it fallsof October.

Villages in the area spanning from Nesebu to Yamato in Naze City as well as otherareas usually hold the practice on the Shikari(eve) of the Donga while areas suchas Chinase where the Kanesaru is celebrated, conduct reburials on the Shikari (eve)of the Kanesaru.
The digging of the grave is done by close relatives (grandchildren, nephews and etc)of the deceased, switching places with the deceaseds children and siblings time

to time till the remains are unearthed.
As it is taboo to expose the bones to sunlight, an umbrella is used to cover the holewhen the bones are close to being unearthed. The unearthed bones are passed to a woman
standing by the side under an umbrella (usually the deceaseds daughter).

At the end of the ceremony of the washing of the bones, the family returns home tocelebrate the purifying and cleansing of the deceased.

9

th

th

day of the 9 month

It is the ceremony held to pray for one s health held on the 9th of the 9th month ofthe lunar year.
It is also known as the Festival of Choyo, where it is one of the 5 main festivals
as according to the Yin‑Yang philosophy of China.
Thanks for answered prayers are offered and new prayers are made.
The holy wine is made on the previous day.
Thanks are offered in the morning, while prayers are made in the evening.
For the former, holy wine and simmered foods of fish and vegetables are offered while
3 Sho and 3 Go (approx. 1.98 litres) of rice and shochu (distilled spirits) are offered
for the latter.
While prayers offered at home are known as Yaagwan, those offered at temples are known
as Teragwan and those offered at the beaches are known as Hamagwan.
The fruitful harvest obtained in the previous year, as well as the disaster‑free year
is seen as the answering of their prayers by the gods.

Muchimore (pronounced as moo‑chi‑moe‑ray)
It refers to the receipt of mochi rice cakes.
Children and youths dress up in costumes and dance to each household to receive Kacha
rice cakes, rice cakes made by steaming a mixture of rice flour, sugar and sweet
potatoes wrapped in shell ginger leaves.
It is widely practised in the islands of Amami Oshima and Tokunoshima.
As it is held from the 9th month of the lunar year to the Kanesaeru of the 10th monthin some parts of northern Amami Oshima, this festival is also known as the Kanesaru
or the Taneoroshi.
Taneoroshi used to refer to another act entirely, but gradually it came to refer to
a combined act and has been since used till the present times.
It is however known as Jukatamu in Ashikebu of the city of Naze, and as Tanemuchi,
Muchitabori and Akimuchi in the southern parts of Oshima Island and TokunoshimaIsland.
At Kaminomine of the Tokushima Island, the youths would obtain rice cakes from thevarious households by tossing pebbles known as Kuganeishi (literally meaning gold
in Japanese) into the gardens while singing

Remembering the times of feasting withbrothers faraway, remembering the times of merry‑making with brothers nearby. Pleaseexchange this Kugane with mochi (rice cakes).
In Inutabu of Isen‑cho, the youths hold up a straw figure known as

Isanboat thehead of the procession.
The start of the Muchimore festival differs across the region, with it being held
during June in Doren of Setouchi‑cho while it is celebrated on the 15th day of theObon month (August) in Tete of the Tokunoshima Island.

鹿 児 島 県

奄美パーク
奄美の郷
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鹿児島県奄美市節田１８３４
Tel 0997-55-2333
Fax 0997-55-2612

田中一村記念美術館
Tel 0997-55-2635
Fax 0997-55-2613
Kagoshima-Prefectural Amami Nature And Culture Center