Mass Movement and Democracy: Sokagakkai in Japanese Politics

With a claimed membership of over 12 million members, possession of over 1000 seats in local and national legislative assemblies, a widespread domestic reputation, and a sensationalistic treatment in the foreign press, the Sokagakkai has come in recent years to be a subject of some academic, and much religious and political interest in both Japan and the United States. An organization of lay believers of the Sho sect of Nichiren Buddhism (noted for its intolerance and vigorous propagation methods), the Sokagakkai has gone into Japanese politics with a striking degree of success; the extent to which it has brought its religious characteristics into the political sphere and the question of whether such religious groups should be in that sphere at all are at present the focus of considerable debate in Japan.Most criticisms of the Sokagakkai have to date concentrated upon its religious activities, its doctrinal truth or falsehood, its alleged militaristic tendencies, and the proper place of religion in the political system of a secular state, I would like to touch on some of the social (or antisocial) functions performed by the Sokagakkai in Japanese society, as proclaimed by the Gakkai itself and as evidenced in the Gakkai's performance, and on the implications of these social functions for the Japanese political process.As its name, the “Value-Creation Society,†suggests, the Sokagakkai postulates pursuit of absolute happiness by means of the creation of certain values in one's life as the proper direction of human life. So that all men may be able to achieve this happiness, the Gakkai emphasizes equality of all men; so that they may be fully able to enjoy their values, the Gakkai stresses freedom. Absolute freedom, equality, and happiness may be sought by the individual through religious faith; the agency for the realization of these ideals for society and the world is the political system.