Ise And Izumo Summary

In his 1996 chapter of “The Grand Shrines of Ise and Izumo: The Appropriation of Vernacular Architecture” of the Architecture and Authority in Japan, William Howard Coaldrake explores the history and the purpose of the Grand Shrines of Ise and Izumo.
Coaldrake begins his discussion with an introduction to the Grand Shrine of Ise or Ise Jingu. The Ise Jingsu complex was situated in the eastern side of the Kii peninsula. Ise Jingsu primarily served as a religious center that was dedicated to the Sun Goddess, Amaterasu. Therefore, its coastal location, where it was exposed to bright sunshine year-long, was ideal. In comparison to Ise Jingsu, the Grand Shrine of Izumo was more isolated. As Coaldrake explains, the Grand Shrines of Ise and Izumo

Coaldrake begins by examining the design and site of the Grand Shrine of Ise or Ise Jingu. With vivid descriptions, Coaldrake provides to the reader a “sight-seeing tour” of the interior of Ise Jingsu. According to him, the Ise Jingu complex houses 120 separate shrines as well as tiny sanctuaries dedicated to lesser deities and spirits. In addition to these structures, The Ise Jingu features two main shrine complexes, the Ko daijingu (Imperial Shrine) Toyouke daijingu (Geku). Later, Coaldrake discusses how authority was expressed through the Ise Jingu. Coaldrake argues authority is express from a spatial effect and revelation. The inner compound of the Inner Shrine is elevated to a higher plane. This design creates the effect of one rising to meet the gods. Another example of how architectural design signified authority is the usage of a series of fences to protect the inner compound. As Coaldrake explains, this spatial segregation reflects the Japan practice of constructing fences around centres of local power. Following his discussion of the authoritative symbols of the Ise Jingu, Coaldrake goes on to discuss the periodic renewal and authority of the shrine. Coaldrake points out three reasons for the commitment of resources and efforts made to the periodic renewal of the Ise Jingu. The three reasons being the natural decay and deterioration of the buildings,

Coaldrake argues the Izumo Taisha was equally important as a centre of power as Ise Jingsu. Primarily, Izumo served as point of cultural and technological intercourse between Japan and the rest of mainland Asia. Similar to Ise Jingu, Coaldrake provides details of the layout of the Izumo Taisha. In this tour, Coalgate highlights the Honden with its unusual structure design.
In his closing statements, Coaldrake discusses the monumentality and the meaning of Ise and Izumo. In doing so, he highlights one key difference between the two structures. Coaldrake argues Izumo represents a contrasting approach to monumentality. For Izumo, monumentality is achieved by its innovative design and political sponsorship. However, for Ise, its monumentality stems from its enduring presence.
In sum, Coaldrake accomplishes three things in his chapter, “ The Grand Shrines of Ise and Izumo: The Appropriation of Vernacular Architecture”. He highlights the symbolic roles of Ise and Izumo, details the layouts of both shrines, and provides necessary history of the shrines after initial