Breakthrough Insights from Doshisha University's Latest Research
A groundbreaking study from Doshisha University has shed new light on the nuanced ways Japanese people engage with religion, challenging long-held perceptions of the nation as predominantly secular. Led by Assistant Professor Koki Shimizu from the Department of Sociology at Doshisha University and Professor Yoshihide Sakurai from Hokkaido University, the research titled "Ambiguous Boundaries of Religious Belief, Behavior, and Belonging in Japan: A Descriptive Analysis of Plural and Cultural Religiosity" was published in the Journal for the Scientific Study of Religion in April 2026. This work draws on data from a comprehensive 2024 nationally representative survey involving 3,947 respondents aged 18 to 79, part of the Global East Survey of Religion and Spirituality project.
The findings reveal that while over 40 percent of Japanese individuals self-identify as nonreligious or atheist, a significant majority still actively participate in traditional rituals such as New Year's shrine visits (hatsumōde) and Buddhist ancestral rites (obon). This apparent paradox underscores Japan's unique form of religiosity, where cultural practices and inherited traditions take precedence over formal doctrinal adherence or institutional membership. For higher education institutions like Doshisha, renowned for its School of Theology and Center for the Interdisciplinary Study of Monotheistic Religions (CISMOR), such research not only advances sociological understanding but also informs curriculum development in religious studies programs across Japanese universities.
Historical Context of Religious Syncretism in Japan
Japan's religious landscape is deeply rooted in syncretism, a blending of Shintoism—the indigenous animistic faith centered on kami (spirits or gods) and nature—and Buddhism, introduced from the Korean Peninsula in the 6th century. Unlike monotheistic traditions, these faiths have coexisted harmoniously for centuries, with many Japanese households maintaining both a Shinto altar (kamidana) for daily offerings and a Buddhist family altar (butsudan) for ancestor veneration. This dual practice, known as shinbutsu-shūgō, persisted until the Meiji Restoration in 1868, when the government mandated separation to elevate Shinto as the state religion.
Post-World War II, Japan's constitution enshrined religious freedom, leading to a surge in new religious movements. Recent statistics indicate that approximately 70 percent of the population engages in Shinto practices and 67 percent in Buddhist ones, yet surveys often report 60-90 percent as nonreligious, depending on phrasing. Doshisha University's study addresses this discrepancy by allowing multiple religious identities and decoupling identity from belief and practice, providing a more accurate picture for academics studying cultural anthropology in higher education settings.
Innovative Methodology in the Doshisha Survey
The survey employed a stratified quota sampling method via postal questionnaires from the Nippon Research Center's Trust Panel, achieving a 78.9 percent response rate and closely mirroring the 2020 census demographics by age, gender, and region. Respondents could select multiple religious identities, including Buddhist (53.4 percent), Shinto (13.0 percent), Christian (small minority), atheist (8.3 percent), or neither (31.7 percent). Ritual participation was assessed through specific activities like hatsumōde, obon, and fortune-telling, while beliefs probed views on gods, spirits, and the afterlife.
This approach diverges from traditional Western surveys that assume singular affiliation and alignment between belief, belonging, and behavior. By using culturally sensitive questions—such as "Regardless of what you believe or practice, would you say you are…"—the researchers captured Japan's plural religiosity. Such methodological rigor exemplifies how Japanese universities like Doshisha and Hokkaido are pioneering survey techniques adaptable for global religious studies research.
Religious Identity: Plural and Overlapping Affiliations
One of the study's most striking revelations is the prevalence of multiple religious identities. Among Shinto identifiers, 78 percent also selected Buddhism, reflecting ingrained cultural norms rather than theological commitment. Exclusive Buddhist identification stood at around 22 percent of total respondents, while pure Shinto affiliation was rarer. Even among the "No Religion" group (over 40 percent), ritual engagement remained robust, with 84 percent participating in hatsumōde and 53 percent in obon.
This fluidity challenges binary categorizations prevalent in global datasets. For instance, past surveys like the Japanese General Social Survey (JGSS) reported up to 90 percent nonreligious due to wording like "Do you have a religion?" whereas more neutral phrasings yield 40-60 percent. In higher education, these insights inform courses on East Asian sociology, helping students at institutions like Doshisha analyze how cultural inheritance shapes identity without doctrinal exclusivity.
Ritual Participation Across All Groups
Ritual behavior emerged as a universal thread in Japanese society. Participation rates for hatsumōde exceeded 84 percent across all categories: 93 percent among East Asian religion identifiers, 91 percent for Christians, and 84 percent for nonreligious. Obon observance followed suit at 75 percent, 59 percent, and 53 percent respectively. Fortune-telling, a folk practice, engaged 52-63 percent regardless of affiliation.
These practices are often communal and seasonal, tied to life cycles like births, weddings (Shinto), and funerals (Buddhist—handling 99 percent of rites). The study posits that such participation stems from social obligation and cultural heritage, not personal faith. This has implications for university research centers, where Doshisha's CISMOR explores how monotheistic and polytheistic traditions intersect in modern contexts.
Photo by Vitaly Gariev on Unsplash
Diverse Beliefs Independent of Identity
Beliefs showed even greater diversity. Only 24-49 percent across groups affirmed belief in many gods or spirits, with agnosticism dominant at 46-61 percent. Afterlife views ranged widely: 54 percent of nonreligious denied any existence post-death, yet others embraced reincarnation or ancestral spirits. This non-alignment—where atheists visit shrines—highlights "cultural religiosity," where spirituality is pragmatic and context-driven.
In academic terms, this supports theories of "diffuse religiosity" in East Asia, influencing curricula at Hokkaido University and Doshisha, where sociology and theology programs integrate qualitative and quantitative methods to unpack these layers.
The Impact of Survey Wording on Religiosity Estimates
A critical contribution is demonstrating how question phrasing skews results. Surveys asking "Do you believe in religion?" yield higher nonreligious rates than "What is your religion?" The Doshisha analysis reconciles discrepancies between JGSS (90 percent nonreligious), World Values Survey, and Pew Research (around 40 percent), advocating for multidimensional, culture-specific tools.
This methodological advancement positions Japanese universities as leaders in refining global religious surveys, enhancing cross-cultural comparability. For more on the full study, explore the detailed analysis here.
Doshisha University's Legacy in Religious Studies
Founded in 1875 by Niijima Jō with Christian principles emphasizing conscience and independence, Doshisha has long been a hub for theological inquiry. Its School of Theology, Japan's oldest, offers undergraduate and graduate programs in Christianity, Judaism, Islam, and comparative religion via CISMOR (established 2003). The university's interdisciplinary approach fosters research like Shimizu's, bridging sociology and theology.
Collaborations with Hokkaido University exemplify inter-institutional efforts in Japan, where religious studies programs emphasize empirical data amid declining institutional affiliations. Doshisha's contributions extend to global dialogues, training scholars who address secularization trends.
Implications for Japanese Higher Education and Research
This study bolsters religious studies departments nationwide, highlighting the need for updated curricula on cultural pluralism. Universities like Doshisha are expanding programs in sociology of religion, attracting international students interested in East Asian spirituality. It also informs policy on religious education, promoting tolerance in diverse classrooms.
Amid Japan's aging population and urban migration, research reveals persistent rural-urban ritual divides, guiding community outreach initiatives by colleges. Access Doshisha's research spotlight here for further reading.
Future Directions and Global Relevance
Future surveys could track generational shifts, as younger Japanese show declining ritual interest amid secular influences. Longitudinal data from projects like Global East Survey will track changes, informing higher ed on emerging spiritualities like mindfulness or new movements.
Globally, the study aids understanding of "believing without belonging," relevant for Western secularization debates. Japanese universities lead in this niche, offering career paths in academia, policy, and cultural heritage management. Explore press coverage via EurekAlert.
Careers in Religious Studies at Japanese Universities
With growing interest in cultural sociology, opportunities abound for faculty and researchers at institutions like Doshisha. Roles span lecturing in theology, survey design, and interdisciplinary centers. Japan's emphasis on empirical religion studies attracts global talent, fostering vibrant academic communities in Kyoto and beyond.
