Sudaro

The **Sudaro** religion [すだろ宗; すだろ・そう] is the indigenous belief system of the Honnan islands. While specific legends and traditions may vary slightly from place to place, the Sudaro religion is generally characterised by nature worship and the bonds between people, the spirits and the natural world. Some of its beliefs, such as those concerning location-guarding spirits, and the existence of demigods are indicative of its ancient animistic roots, as is its over-arching concern with *nui* or life essence.

One of its most ancient features is the belief in the spiritual superiority of women, which allowed for the development of an *asha* (priestess) system and a significant following for *hanasha* (female mediums or shamans).

## Main beliefs

Sudaro, with its focus on demonstrating respect of and reverence towards nature and the natural world, is generally based outdoors. Almost all rituals take place outdoors (indoor rituals are seen as 'impure' as they can trap *nui* and inprison spirits). The oldest female relative generally acts as a primary celebrant, officiating rituals concerning matters of the family. On a community scale, the *asha* will organise larger events and ceremonies for mass participation.

### Tombs

Traditionally, periodic outdoor gatherings of the family (and extended family) occur at the family *noku* or 'tomb'. The noku resemble houses, complete with small gardens or courtyards (nokudā), family name markers, and a ledge or 'porch' upon which offerings are arranged. A common tomb style in many areas is the so-called *gankonoku* or 'turtle-tomb', whose roof is shaped as the shell of a tortoise. They are believed to resemble the womb; the dead 'return to the source'. Another very common type of tomb is the gable tomb (*pukanoku*) which resembles a small Summui house. The royal tombs, most of which are located in the city of Nasamazu, have a horseshoe shape and are much larger and more lavishly decorated.

Inside the tomb is stored the mummified remains (*konnodan*) of several generations of family members. Enshrined within wooden caskets, they stand upright along the walls of the noku, and generally have names and date of birth/death carved onto the front. One of Sudaro's only notable ancestor-oriented rituals occurs exactly twenty-four years after a relative's death; at this point, an extended family gathering will take place at the tomb; food, incense, money and prayers are offered to the relative and the ancestors, and then a large picnic is enjoyed by those in attendance. Generally it is the oldest male of a family whose financial responsibility is upkeep for existing tombs and establishment of new tombs if anything happens to the old, including becoming too crowded.

Various taboos exist in relation to the tomb. It is rude to point at a tomb, speak the full name of one of the deceased nearby, or take pictures of a tomb without expressed permission. It is considered dangerous to desecrate a tomb with graffiti, by leaving non-traditional offerings such as flowers, or by damaging the tomb in any way. Also considered dangerous may be to approach a tomb without proper authority (such as relation to the family) or to visit a tomb at night.

## Negative spirits

Negative spirits in Sudaro [known as *iguri*] are often referred to as 'ghosts' in English, although they are not necessarily ghosts in the Western sense of the word. The spirits believed to visibly appear are usually those who met an especially dreadful, tormented end or those who did not receive proper funerary rites. Although considered to be 'lost' or 'disturbed' souls, these spirits are not believed to harm humans, although their appearance is often frightening and can cause the victim to lose *nui*. They are also considered very unlucky.

*Iguri* are thought to be indifferent to human presence. Their aura of misfortune, caused by the tragic and horrible circumstances in which they died, is responsible for accidents, illnesses and even death befalling those who come into contact with them. Even today, many places are heavily avoided by locals because they have been judged to be inhabited by *iguri*. Entire sites are left desolate and devoid of human traffic due to their haunted nature.

A site is usually considered haunted if people within the area regularly encounter severe misfortune. In many cases, a *hanasha* (or several) are contracted to contact the *iguri* there and find out how humans can recompensate for their trespass, and whether or not the spirit is able to be reconciled and therefore banished, ending its suffering. Though the *iguri* can almost always be pacified, its aura or *kaunu* is thought to remain for a long time and taint the site, thus making it a forbidden territory for development or travel.

## *Nui*

Nui (ぬい) or 'spirit' is a key concept in Sudaro. Nui is the essence of the self, somewhat akin to the soul or the Polynesian concept of mana. It is believed that nui is immortal, and that one's own nui is completely unique and a defining characteristic. The nui of a dead person may cling to an area or even to other people, requiring a separation ritual (nui-takātata) or a conveyance from the place of death to a proper resting place. As a person grows, so does their nui and it becomes stronger with age. An elderly person's nui will be highly developed and will have attached itself to various objects and places throughout their life, binding them to these. In contrast a child will have very young nui and therefore little or no sense of place in the world.

Losing nui (*nui-wā)* is believed to be a common part of the human experience. Nui can be lost as a result of fright, stress, angst, loneliness, anger or jealousy, or in any circumstances in which a person suffers from extreme shock or psychological damage. In extreme cases, a person may fall into a coma-like trance due to their loss of nui. Depression and anxiety are common also, with physical manifestations happening later (such as illness or general lethargy). The younger a person is, the less nui they have amassed, and therefore are much more susceptible to the adverse effects of losing it.

The weekly ritual *nunuri* prevents loss of nui and to an extent, restores lost nui. It involves a morning offering of tea, fruit and incense left on the roof of the house.

## Daroi

*Daroi* (meaning 'holy ones') are people specialising in Sudaro magical and religious practices, usually those involving spirits. Their social roles are varied; they can be mediums, ritual performers, healers, diviners or fortune-tellers, and guardians (priests). Although men may often assist in rituals and are involved in many facets of Sudaro, women are seen as having spiritual superiority and a strong link to the spirits, therefore are highly respected.

### Asha

The asha or priestesses are the most ancient *daroi* in Sudaro. They communicate with, making offerings to, and at times, channel ancestors, local spirits, and deities. Their primary duty is to officiate at community festivals and rituals. These rituals take place outdoors, in a sacred space traditionally in a forest grove, on the side of a mountain or near the sea or large body of water. Traditionally men were forbidden to enter these sites.

Asha were often the sister(s) of the head of the oldest or most powerful family in the community. They were expected to remain virgins, and were aided in their sacred duties by the oldest girl from every household in the community. The traditional symbols of the asha are her brilliant red garments, pearl jewellery and the headdress known as *okoiya* made from dried seaweed and sea eagle feathers.

### Hanasha

Hanasha are women who claim to have an especially strong connection to the dead, and to a certain extent, spirits and the gods. For centuries their practices have been discouraged and repressed due to their reputation for being deceitful. In some areas, it was believed that hanasha were disturbers of the peace who needlessly bothered ancestors and spirits and therefore brought misfortune to communities.

Whereas the asha is the official spiritual guide of the whole community, the hanasha deals personally with families and individual clients to determine what spiritual circumstances have brought about or will bring about good or ill. They also see, channel, and communicate with the spirits of the dead in order to find out what is necessary to establish harmony in the lives of their clients. Hanasha also possess the ability to call and banish spirits, and thus are employed in cases of clinging or disturbed spirits. They often act as counselor, solving intra-family problems that may be generations old by talking with family members both living and dead to find the roots of issues. Many claim to possess the power to predict disasters such as earthquakes and typhoons, or may display other powers, such as healing or divining the location of lost/stolen objects. They use certain rituals, dream analysis, and knowledge of case history in combination with contact with spirits.