The word “great” isn’t capitalized, above, because this is the second half of the lyric which opens the hymn: “To God be the Glory, great things he hath done.” Blind lyricist Fanny Crosby, who also wrote “Blessed Assurance,” wrote the words. They are held in highest regard as the originators of all things and are worshiped in the community’s utaki (御嶽). Overall he has given many things to our nation and received Bharat Ratna Puraskar. The modest generational division in saying grace or praying at meals is noteworthy given how much less often younger generations report eating meals with their families as children. They enjoy fishing and eating fish. Community worship most often involves that of marine and mountain deities, who determine the success of agricultural, shipping/trade, and fishing pursuits. Negative spirits are responsible for accidents, illnesses, and deaths befalling those who have had contact with their habitation.

In this case, a yuta, or several yuta, are usually contracted to contact the offended spirit and determine both how the offending individual can recompensate for their trespass, and whether or not the spirit can be brought to terms with the aims of the individual for the spirit’s area. A yuta, a Buddhist monk, or a Shinto priest may be called upon to banish the spirit. Other, more immediate ancestors are those who lived between the present day and the twenty-fifth generation into the past, a time period called Ima-ga-yuu, the “Present Age”. The line between kami, ancestors, and other spirits may be faint in community ancestor worship, such as when especially ancient ancestors are worshipped as with the same respect as other, never-corporeal kami. Although responsibilities may vary on a case-by-case basis, generally it is the oldest male of a family whose financial responsibility is upkeep for existing tombs and establishment of new tombs if anything should happen to the old, including becoming too full. Ryukyuan religion, with its focus on demonstrating respect of and reverence toward ancestors, is naturally based in the family home. Hinukan, while he inhabits the family home, does not call it his own home, and in fact leaves to return to his home to celebrate the solar New Year (v.inf.).

Traditionally, periodic gatherings of the extended family occur at the family haka, or “tomb” (v. inf. Various taboos exist in relation to the tomb. It is rude to point at a tomb, speak loudly concerning the dead around a tomb, or take pictures of a tomb without expressed permission. They are those enshrined in the family home’s buchidan, and it is these ancestors who visit on special occasions in the home and at the haka (“family tomb”, v.inf). Legend has it that the goddess Amamikyu, who gave birth to the islands of the Ryukyus, descended here. So the view of the Dao traced here is close to the idea of Brahman as the builder of a house out of Brahmanself, who eternally dwells in this eternal Brahman-house which depends on Brahman for its existence but not vice versa. One of the most shocking to those who don’t know about it is the Quema del Diablo, which happens on December 7 each year in Guatemala.

The kijimunaa (or bunagaya) is one of the most famous of Okinawa’s magical creatures. Some say that only children or the pure of heart can see the kijimunaa. Kijimunaa can also be helpful, but they are quick to change their minds. We observe today not a victory of party but a celebration of freedom-symbolizing an end as well as a beginning-signifying renewal as well as change. Publishing a newspaper ad is an essential part of the name change process. As his name suggests, he is essentially a fire god, but more specifically is the guardian of the “family fire”; his worship is officiated by the family matriarch. Daily incense offerings are made and prayer “reports” are delivered aloud, in which each family member is described for the benefit of the incorporeal being addressed. Reports on the family’s status are delivered regularly to the fuuru nu kami. Multiple factions, groups and individuals believe in sovereign ideology but are not otherwise connected. During a typical extended family gathering at the tomb, incense, food, offering, and prayers are offered to ancestors, and then a picnic is enjoyed by those in attendance. Only the noro may enter the ibi to make offerings and prayers on the ibi nu mae.