Sekku: A Deep Connection with Tradition and Belief

The Japanese Spirit of Celebrating Seasonal Milestones – The Significance of Sekku

Japan has a long-cherished culture of valuing the changing seasons and marking these transitions with special events.
Representative of this are the “Go-Sekku” or Five Seasonal Festivals.
But are these merely annual observances?
This article delves not into the specifics of each festival, but rather into why “Sekku” exist in the first place, what they mean to the Japanese people, and how they are intertwined with our beliefs and spirituality.

The term “Sekku” (節句) literally means “a day marking a seasonal turning point.”
In a country like Japan, with its distinct four seasons, it was natural for people to be conscious of these transitions, as they significantly impacted daily life, physical well-being, and mental states.
Thus, these junctures were imbued with special meaning.
More than just dates on a calendar, Sekku can be seen as cultural mechanisms reflecting the wisdom and spirituality of a people who lived in rhythm with the seasonal cycles and in communion with the forces of nature.
The purpose of these observances was to offer food to the deities and partake in specific meals to purify oneself of any “Jaki” (邪気) – malevolent energies or spirits – that might have taken hold.
In this way, Sekku were not mere anniversaries but crucial opportunities to pray for people’s happiness and health, and to harmonize their relationship with nature and supernatural forces.

The fact that these events have been passed down to the present day, albeit with evolving forms, suggests their deep rootedness in the Japanese psyche and social fabric. Sekku have served as anchors, marking the passage of time, strengthening community bonds, and reaffirming cultural identity.

Tracing the Origins of Sekku: Influence from Ancient China and Transmission to Japan

The origins of many Sekku can be traced back to ancient Chinese philosophy, calendrical systems, and annual events.
In particular, the philosophy of Yin-Yang and the Five Elements (陰陽五行思想 – Onmyō Gogyō Shisō), which sought to explain the laws and changes of the natural world, significantly influenced the establishment of Sekku.

In ancient China, odd numbers were considered auspicious “Yang” numbers.
However, days when these Yang numbers overlapped (e.g., March 3rd, May 5th, July 7th, September 9th) were believed to be so potent with Yang energy that they could, paradoxically, attract misfortune.
Therefore, rituals and events were held on these days to dispel malevolent influences.
Seasonal transitions were also thought to be times when people were more susceptible to illness due to climatic changes, and when invisible “Jaki” (malevolent energies) could easily invade human bodies and living spaces.
Consequently, Sekku were originally important events for exorcising these malevolent energies and praying for good health, well-being, and happiness.
These concepts and customs were introduced to Japan around the Nara period (710-794 AD).

From “Sekku” (節句) to “Sekku” (節供) – The Meaning of Offerings to the Gods

An interesting aspect when considering the etymology of the Japanese word “Sekku” (節句) is that it was originally written as “Sekku” (節供).
This literally implies offering “Kumotsu” (供物 – offerings) to deities, Buddhas, or ancestral spirits at “Fushi” (節 – junctures) of the seasons.
“Setsu” (節) signifies a break or joint, like the node of a bamboo stalk, while “Ku” (供) means an offering to a sacred entity.
Particularly in Japan’s agrarian society, centered on rice cultivation, these observances were deeply connected with agricultural rites performed at each seasonal juncture.
Offering the harvest of the season and special dishes to the gods was considered paramount.
Thus, Sekku events were also practices of faith, expressing gratitude for nature’s blessings and praying for continued abundance and peace.
It is believed that as ideas and events from China merged with Japan’s indigenous beliefs about gods and agricultural rituals, the meaning of “Sekku” as “offerings” (節供) was emphasized, leading to the formation of Japan’s unique Sekku culture.

When Chinese calendrical systems and annual events were transmitted to Japan, days with overlapping odd numbers were treated with particular caution due to their powerful energy.
For instance, days like March 3rd and May 5th were thought to be prone to attracting malevolent energies because of the compounded Yang energy, and events were held to dispel them.
This original purpose of “warding off evil” (邪気祓い – Jaki-barai) remains a strong undercurrent in various Sekku practices, even after a more celebratory aspect became prominent in later eras; the fundamental consciousness of maintaining purity and avoiding misfortune persists.

Reception and Unique Development of Sekku in Japan: The Fusion of Life and Belief

The Sekku customs transmitted from China did not take root in Japan in their original form.
Instead, they intertwined deeply with Japan’s climate, indigenous beliefs, and agrarian lifestyle, undergoing a unique transformation and development.

Initially, Sekku were often incorporated as imperial court ceremonies.
Gradually, they spread from aristocratic society to the samurai class, and eventually to the common people.
In this process, they merged with Japan’s ancient agricultural rites, ancestral worship, and folk customs, and were reconstructed as uniquely Japanese events and festivals.
For example, during the Chōyō no Sekku (Chrysanthemum Festival) in autumn, which coincided with the harvest season, rural communities had a custom of eating chestnut rice to express gratitude for the harvest.
It was also common for villages to suspend agricultural work on Sekku days to conduct Shinto rituals and agricultural ceremonies collectively.
This indicates that Sekku were not merely marks on a calendar but were inextricably linked to the rhythm of community life and faith.

Official Recognition by the Edo Shogunate and Establishment

In the history of Japan’s Sekku culture, official recognition by the Edo Shogunate (1603-1868) was highly significant.
The Edo Shogunate designated five Sekku – Jinjitsu no Sekku (January 7th; e.g., eating seven-herb porridge), Jōshi no Sekku (March 3rd; e.g., displaying Hina dolls), Tango no Sekku (May 5th; e.g., displaying samurai armor and taking iris baths), Shichiseki no Sekku (July 7th; e.g., decorating bamboo with Tanzaku strips), and Chōyō no Sekku (September 9th; e.g., drinking chrysanthemum sake) – as “Shikijitsu” (式日), meaning official ceremonies or holidays.
This solidified these five from among numerous seasonal days as the particularly important “Go-Sekku” (Five Seasonal Festivals), fostering their widespread adoption not only among the samurai class but also among the common people, and laying the foundation for their establishment as national annual events.
Although this system was abolished in the Meiji era (1868-1912), the Go-Sekku customs were so deeply ingrained in people’s lives that they have continued to be cherished, albeit in evolving forms, to this day.

From “Inauspicious” to “Auspicious”: A Shift in Meaning in Japan

A noteworthy point is the transformation in the perceived meaning of Sekku days. As mentioned earlier, in China, days with overlapping odd numbers were sometimes viewed as inauspicious due to an excess of Yang energy, making them occasions for purification rites.
However, Japan has an ancient tendency to favor odd numbers as auspicious “Yang numbers”; for example, three, five, and seven are considered lucky numbers, as seen in the Shichi-Go-San festival (a celebration for children aged three, five, and seven). Therefore, while retaining the original character of “a day for purification,” these days gradually came to be interpreted and emphasized as “auspicious days” or “days for celebration.”
This Japanese reinterpretation was a crucial factor in the development of Sekku into more actively celebrated and enjoyed events.

Thus, while influenced by China, Sekku were selectively adopted, imbued with new meanings within Japanese society and culture, and underwent unique development.
This symbolizes a characteristic of Japanese culture: skillfully incorporating foreign cultures and harmonizing them with indigenous traditions.
The connection with agricultural rites, in particular, reflects Japan’s fundamental reliance on the seasonal cycle for its livelihood, demonstrating that Sekku were not mere borrowed customs but blossomed as a culture rooted in the Japanese people’s lived experience and beliefs.
The official recognition by the Edo Shogunate played a decisive role in disseminating and solidifying this Japanized form of Sekku throughout society.

Sekku and the Japanese Spirituality: View of Nature, Purification, and Prayer

The various practices of Sekku are closely linked to the Japanese people’s deep-seated views of nature, the concept of purification, and diverse forms of prayer.
It was believed that seasonal transitions were times when not only climatic changes occurred but also when invisible malevolent energies and “Kegare” (穢れ – defilement or impurity) could easily enter human society.
Therefore, purifying the mind and body through “Harai” (祓い – purification rituals) and preventing misfortune was considered extremely important during Sekku.

Underlying this is the traditional Japanese worldview, centered on Shintoism.
In Shinto, there is a strong reverence for purity and an abhorrence of defilement.
Regular purification of oneself and one’s surroundings has been considered essential for maintaining a good relationship with the gods (Kami) and ensuring a peaceful life.
Sekku provided perfect opportunities to practice this “Harai.”
By offering gifts, using specific plants, or consuming special foods, people sought to expel any malevolent energies lurking in their bodies or living spaces.
For example, the custom of transferring impurities to “Hitogata” (人形 – human-shaped paper cutouts) and floating them on water during Jōshi no Sekku (a precursor to the Nagashi-bina or floating doll ceremony) symbolically represents this idea of purification.

Reverence for Nature and Animistic Sensibilities

The significant role of seasonal flowers and specific plants in Japanese Sekku goes beyond mere decoration or seasonal ambiance.
It strongly reflects an animistic view of nature, where spirits or divinity are believed to reside in all things (the concept of “Yaoyorozu no Kami” or eight million gods).
Ancient Japanese people recognized spiritual presences not only in humans but also in animals, plants, and even natural features like mountains, rivers, and trees.

The plants used in Sekku were believed to possess unique life force, spiritual power, or medicinal properties that could dispel malevolent energies and bestow blessings upon people:

• Peach (Momo – Jōshi no Sekku)
  Considered a tree with spiritual power since ancient China, believed to have the ability to ward off evil.
  Peach blossoms are displayed with Hina dolls, and peach blossom wine (Tōka-shu) was consumed.
  Hinamatsuri (Girls’ Festival) on March 3: What is Hina Matsuri?: A Tapestry Woven Through Time
• Iris (Shōbu) and Mugwort (Yomogi – Tango no Sekku)
  The strong fragrance of iris was believed to repel evil spirits; it was hung from eaves or put in bathwater for Shōbu-yu (iris bath).
  Mugwort, with its potent vitality and medicinal properties, was also used for dispelling evil and praying for health.
  Because “Shōbu” (菖蒲 – iris) is a homophone for “Shōbu” (尚武 – martial spirit) and “Shōbu” (勝負 – match/contest), it became particularly valued in samurai society and evolved into an event praying for boys’ growth.
• Bamboo (Sasa/Take – Shichiseki no Sekku/Tanabata)
  Bamboo has long been considered a plant where divine spirits reside.
  Its purity and freshness were believed to keep away evil spirits.
  Tanzaku strips with wishes written on them are hung on bamboo to send a_nd prayers to the heavens.
• Chrysanthemum (Kiku – Chōyō no Sekku)
  Known as a flower of longevity, the chrysanthemum was believed to dispel evil and bring about agelessness, longevity, and rejuvenation.
  People drank Kiku-zake (chrysanthemum-infused sake) or practiced “Kiku-no-kiseawata,” a custom of covering chrysanthemums with cotton to absorb their dew and fragrance for purification.
• Seven Spring Herbs (Nanakusa – Jinjitsu no Sekku)
  Eating a porridge made with young herbs sprouting through the snow was an act of incorporating the strong life force of these plants into one’s body to pray for a year of good health.

These plants symbolized the energy and sacred power of the natural world, and by incorporating them into daily life, people sought to partake in their benefits.
This reflects a Japanese spirituality that emphasizes humans as part of nature and values living in harmony with it.

Objects of Prayer: Good Health, Bountiful Harvests, and Prosperity of Descendants

The various rituals, offerings, and decorations associated with Sekku are imbued with people’s earnest wishes, primarily centered on the peace and prosperity of their families and communities
Specifically, prayers were offered for:

• Good Health and Longevity (無病息災 – Mubyō-sokusai)
  As people are prone to illness during seasonal changes, the prayer to ward off evil spirits and live a long, healthy life is fundamental to all Sekku.
• Bountiful Harvests and Prosperous Livelihoods (五穀豊穣 – Gokoku-hōjō)
  Particularly in an agrarian society, being blessed with good weather and abundant crops was a matter of life and death.
  Sekku were deeply tied to agricultural rites and were important occasions to pray for rich harvests to the field gods and other nature deities.
• Prosperity of Descendants and Healthy Growth of Children (子孫繁栄 – Shison-han’ei)
  Ensuring that children grew up healthy was one of the most important wishes for the continuation and prosperity of the family.
  The prayers for girls’ growth during Jōshi no Sekku (e.g., displaying Hina dolls) and for boys’ growth during Tango no Sekku (e.g., flying Koinobori carp streamers) are prime examples.

These prayers were not only for individual happiness but also for the peace and sustainability of the entire family and local community, suggesting that Sekku also played a role in strengthening social cohesion.
Sekku rituals were not mere superstitions but living practices of faith that nurtured a reverence for the power of nature, an awareness of one’s role as a member of the community, and hope for the future.

Why Are Sekku Important? Their Contemporary Significance for the Japanese People

Even in modern times, with advanced science and technology and significant lifestyle changes, the Go-Sekku continue to be cherished by many Japanese as an important part of their culture.
This is because Sekku possess multifaceted values and the power to respond to fundamental human desires that remain unchanged in contemporary society.
Even after the Go-Sekku system was abolished in the Meiji era, these events, deeply rooted in people’s lives, were revived and have been carefully passed down to this day.

Opportunities to Reaffirm Family Bonds and Community Ties

In modern society, especially in urban areas, nuclear families are common, and ties with local communities tend to be weaker.
In such a context, Sekku provide valuable opportunities for families to gather, prepare together, and share celebrations, thereby promoting intergenerational communication and reaffirming family bonds.
A child’s first Sekku (Hatsu-zekku), in particular, is an important event where relatives gather to pray for the child’s healthy growth, fostering family ties and hope for the future.
Historically, Sekku events also functioned as community-wide festivals, enhancing village solidarity through communal work and feasting.
While the form has changed, in some regions, Sekku festivals still support community cohesion.

A Medium for Cultural Succession and Intergenerational Exchange

Through Sekku events and their associated decorations and food preparation, traditional Japanese culture, lifestyles, and the origins and meanings of the events are naturally passed down from parents to children, and from grandparents to grandchildren.
This is cultural succession not just through verbal instruction but through experience, playing a crucial role in allowing children to connect with their own culture and develop their identity.
Furthermore, conversations between generations about how to prepare for and celebrate Sekku can foster mutual understanding and respect for each other’s values.

Providing Rhythm and a Sense of Season to Life

In modern life, which is often fast-paced and information-driven, Sekku create pleasant breaks and rhythms within the flow of the year.
They allow us to experience the often-forgotten transitions of the seasons with all our senses.
Savoring seasonal foods and adorning interiors with seasonal flowers and decorations bring richness and moisture to daily life, and help us reconnect with nature.

The reason Sekku have survived to this day is that they are not fixed relics of the past but have flexibly adapted their forms and meanings in response to societal changes and evolving values.
For example, the large Go-Gatsu Ningyō (May dolls) once displayed in spacious Tokonoma alcoves have become more compact to suit modern living spaces, constantly updating their appearance.
Similarly, Tanabata festivals are enjoyed in new ways, such as revitalizing shopping districts, retaining traditional elements while being recreated to meet contemporary needs.
This adaptability is one reason why Sekku remain a “living heritage” in the modern era.

Furthermore, what Sekku events offer goes beyond the transmission of tradition and the enjoyment of seasonal senses.
The time spent with family and close friends, and the experience of enjoying beautiful decorations and delicious food, also contribute to people’s emotional stability and sense of well-being.
These events provide an opportunity to step away from the hustle and bustle of daily life and gain spiritual satisfaction through shared values and joy.
This less visible emotional aspect is another reason why Sekku continue to be cherished by modern people.

Carrying the Spirit of Sekku into the Future

The Go-Sekku are more than just annual events heralding the arrival of the seasons; they are a precious cultural heritage condensing the Japanese people’s reverence for nature, wisdom cultivated through daily life, and prayers for the future.
While their origins can be traced to ancient Chinese thought, upon their transmission to Japan, they merged with the unique climate and beliefs of the land, becoming deeply intertwined with agricultural rites and community life, and blossoming into a rich and distinctively Japanese culture.

Designated as official “Shikijitsu” (ceremonial days) by the Edo Shogunate, the Go-Sekku became established as national events, deeply permeating people’s lives.
Within them, we can observe diverse forms of belief, from the fundamental prayer to dispel malevolent energies and wish for good health, to specific desires for the healthy growth of children, bountiful harvests, and the prosperity of descendants, and even an animistic sensibility seeking to borrow the spiritual power of seasonal plants.

In contemporary society, lifestyles have changed dramatically, and the ways Sekku are celebrated have diversified.
However, the underlying spirit – cherishing family bonds, wishing for children’s happiness, appreciating nature’s blessings, and admiring the changing seasons – remains an unchanging and important aspect of the Japanese psyche.
Sekku allow us to reaffirm the richness of Japan’s traditional culture, foster intergenerational connections, and bring color and enrichment to our daily lives.

Their forms may change with the times, and new ideas and interpretations may be added.
However, inheriting the thoughts of our ancestors who sought to protect and nurture life by following the laws of nature and relying on their beliefs, and carrying forward the culture of Sekku into the future, is profoundly significant for maintaining our spiritual richness and passing on a culture we can be proud of to the next generation.
It is hoped that the warmth of family nurtured through Sekku, and the understanding and pride in one’s own culture, will make our future society even richer.

Tags