110 Essays in Anarchism and Religion: Volume 1
Buddhism in Medieval Japan (Hawai’i: University of Hawai’i Press:
2002), pp. 63–98.
- For a history of the development of the Jodo Shinshu institu-
tion(s) after Shinran’s death see Dobbins (pp. 63–156) and its lat-
er and increasingly authoritarian character see Carol Richmond
Tsang. War and Faith. Ikko Ikki in Late Muromachi Japan. (London:
Harvard University Press, 2007). Although Shinran relativized good
and evil and disregarded notions of auspiciousness or ritual purity,
his later followers developed new criteria for “separating the pure
from the polluted” (Jessica Main. Only Shinran Will Not Betray Us.
Takeuchi Ryo’on (1891–1967), the Otani-ha Administration and
the Burakumin. (Thesis Presented at McGill University, April 2012),
p. 80), enshrining Shinran’s bloodline as the locus of purity and mim-
icking the imperial model of kin(g)ship. - Lamp for the Latter Ages. Mattosho II in Shinran, Collected Works
of Shinran, Dennis Hirota, trans. (Kyoto: Jodo Shinshu Hongwanji-
ha, 1997), p. 525. From now on Collected Works of Shinran will be
referred to as CWS. - Ibid., pp. 525–6.
- A Record in Lamenting Divergences. Tannisho III, CWS, p. 663.
- A Record in Lamenting Divergences. Tannisho VI, CWS, p.664.
- Ibid.
- A few of these interpretations are analyzed in Tanaka and Payne,
eds., Approaching the Land of Bliss. Religious Praxis of Amitabha
(Honolulu: University of Hawai’i Press, 2004), which explores differ-
ent approaches to the Pure Land ideal throughout Buddhist history
and geography. - Curley explicitly discusses the pre-modern conception of the
Pure Land “as a heterotopia –an enacted utopia, or an immanent
space of difference, neither strictly transcendent nor strictly imma-
nent”, Curley, Ann Marie Know That We Are Not Good Persons:
Pure Land Buddhism and the Ethics of Exile (PhD Thesis presented
at McGill University, June 2009), p. 7. More modern and politically
oriented readings feature Takagi Kemmyo’s construction of the Pure
Land as “the place in which socialism is truly practiced”, Takagi
Kemmyo, “My Socialism”, in Living in Amida’s Universal Vow,