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168 6 Kitamura Sayo Celebrity in the Maggot World From the beginning of the Occupation, Kitamura Sayo, who was eventually labeled “the dancing god” in the press, was openly confrontational toward the Japanese authorities and those who opposed her. In her millennial vision, Japan’s surrender was merely a temporary pause in hostilities between the “maggot world,” which included the imperial line, the bureaucracy, intellectuals, and established religions. In contrast to Jiu’s refusal to accept Japan’s defeat and the Occupation, Kitamura welcomed the changes to Japanese society and declared MacArthur to be a divine messenger who dispensed harsh justice to the selfish leaders of the wartime government. The intensity of her convictions, evidenced by her willingness to confront rigidly established social institutions without holding back, stood in stark contrast to the isolationism that characterized Jiu in its initial stages. However, she was not openly critical of scap. This suggests that while she acknowledged that a new regime was in place, she revealed a flexibility that allowed her to work with the authorities who she thought might be able to help her cause.1 Her highly idiosyncratic approach belied a keen political astuteness of the changing conditions Japan faced at the end of the war. Kitamura’s forthright and critical approach had a significant effect on representations of her in the press. While she was vilified in some press reports, she was also an appealing figure to the media because of the different variations of the story of “the dancing god” that were contrived. After Jikōson, she became the most recognizable “celebrity god” in the immediate postwar period. Kitamura’s reputation in the local area of Tabuse developed largely through word-of-mouth. The number of people who testified to miraculous recoveries from illness after hearing her preach grew. Kitamura used her farmhouse as a preaching hall and often held three preaching sessions each day, with some of the sessions lasting up to three hours. This cracking pace continued until 1958, when she slowed down to two sessions per day.2 She had a commanding physical presence, seemingly celebrity in the maggot world | 169 tireless enthusiasm, and a deep confidence in the righteousness of her message. To those who came to her seeking cures or improvements to their lives, Kitamura’s message was simple: they would have to determine to sacrifice themselves for the sake of the new earthly paradise. She promised them that once they had done this, she would cut off their evil karma, thus allowing them to be cured, provided that they followed the instructions she received from the “absolute god of the universe.”3 Tenshō Kōtai Jingū Kyō’s official history, Seisho, paints a picture of an inspiring leader whose uncompromising attitude of converting everyone she met spurred others to follow her example. New followers would stop passersby in the streets and tell them of the benefits they had received since meeting Kitamura. Like her, they denounced those who mocked them. Food rations were extremely scarce around the Tabuse region, as was the case throughout the country. Corruption and black market operations were rife, and rumors circulated about illegal activities involving officials and townspeople in Tabuse. One normally timid individual who joined the group attended a town meeting to discuss rationing. He issued a stern warning to the gathering that he would personally pursue anyone who committed a crime or caused the people to suffer. The audience was reportedly amazed at his remarkable transformation of character.4 Kitamura’s son Yoshito returned home from the battlefront in early November 1945. He was initially skeptical of his mother’s newfound convictions, which was not surprising given that upon welcoming him home she told him she had gone insane. As time passed, however, his doubts began to dissolve, and he became convinced of her powers in early 1946 when she became possessed with the spirit of one of his army subordinates who had been killed in battle and began writhing on the ground as the young soldier had. From that point, he began to pray together with her in earnest.5 Kitamura declared that the beginning of 1946 marked a new era of equality for all those who cleansed themselves and abandoned all attachments to the “world of maggots.” She believed the strongest and most insidious attachments people held were their connections to traditional, established religions. Intolerant of all other religions, she reserved harsh judgment for “professional religionists” of any persuasion who made money from...

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