Part 25: Yasukuni Shrine and the Sanctification of War Dead

Banner for Part 26 Yasukuni Shrine and the Sanctification of War Dead

This is part 25 of my series on Shinto as a civil religion, you can find the rest of the series here.

With the Ise Reformation in 1868, a ranking system for Shinto shrines was established. Among the ranks was the designation of “Special Shrine,” reserved for honoring historical loyalists to the emperor and soldiers who died in service to him. The most significant of these shrines was the Yasukuni Shrine, elevated in status because the emperor himself visited it to honor the war dead.

As Japan engaged in more wars throughout the 20th century, Yasukuni’s prominence grew. Dying for the emperor and the nation came to be seen as a great honor, with the ultimate recognition being enshrinement at Yasukuni. This recognition extended not only to the deceased but also to their families, who took pride in their association with a national hero. Importantly, the privilege of being enshrined at Yasukuni was granted solely by the emperor and was typically reserved for those who died in battle, not those who succumbed to their injuries afterward. However, exceptions were occasionally made for individuals who displayed extraordinary loyalty and self-sacrifice.

When a deceased soldier was first honored, a ritual was performed to merge their spirit with the collective spirits already enshrined at Yasukuni. This process transformed the individual’s spirit from a family ancestor to part of a national deity representing all who died for the emperor. This concept is well illustrated in a quote from the wife of a soldier enshrined at Yasukuni:

“The Fukugawa household, which up to now has been mere poor peasants, has now become the fine house of a hero, the house of the military nation, upon which the honor of the Japanese people shines. That’s what the Mayor said. I also heard that the emperor himself pays tribute at the Yasukuni Shrine, where my husband is enshrined. I must never allow such an honored household to die out.”

This statement reveals the importance of the family lineage in Japanese society. The woman feels a deep responsibility to continue her family’s legacy, as her husband’s enshrinement has elevated their household to a place of honor. It also demonstrates her full integration into the civil religion, as her husband’s death is seen as noble, and the emperor’s tribute adds further significance.

Other Special Shrines and War Memorials

Yasukuni was not the only shrine of its kind. Numerous local war memorials were erected across Japan, spreading the notion that dying in battle for the emperor and nation was honorable. Having a son, father, uncle, or brother inscribed on these monuments brought pride to the surviving family and honored the deceased.

One example is a father’s reflection on his son’s death in the Seinan War, inscribed on a local war memorial in Izumo:

“I married very young and for a long time had no children. My wife finally bore a son and died. My son grew up fine and healthy. Then he joined the emperor’s forces in the Seinan War and died a manly death in southern Kyushu in a great battle. I loved my son. When I heard that he had died for the emperor, I cried with joy, because for my warrior son there could be no finer death. […] My son’s name was carved on a war memorial for those from Izumo who had fallen for the emperor’s sake. I felt glad when I saw my son’s name there. I talked with him and felt that he was again walking by my side beneath a great pine tree.”

This father’s pride in his son’s death for the emperor illustrates how deeply the civil religion penetrated the national psyche. Even before his son’s name was inscribed on a memorial, the father viewed his death as honorable. The inscription only amplified his pride and connection to his son, even in death.

Sanctification of the War Dead as a Civil Religious Tool

The establishment of war memorials and special shrines created a dimension of civil religion focused on sanctifying the war dead and emphasizing the honor of dying for the emperor and the nation. This sanctification was a powerful way to draw people into the civil religion.

Between 1868 and 1945, countless Japanese men died in wars, and their families—grieving their loss—became emotionally invested in this civil religion. By framing the deaths of their sons, fathers, and husbands as noble sacrifices that made them national heroes, the state offered these families a sense of purpose and pride, ensuring their support for the continuation of the civil religion. This emotional connection at moments of vulnerability made civil religion a compelling and deeply ingrained force in Japanese society.

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