Shinto

===Post-war===
[[File:Association of Shinto Shrines 2010.jpg|thumb|The headquarters of the [[Association of Shinto Shrines]] in [[Shibuya]], [[Tokyo]]]]
During the U.S. occupation, a [[Constitution of Japan|new Japanese constitution]] was drawn up. This enshrined [[freedom of religion]] and separated religion from the state, a measure designed to eradicate State Shinto.{{sfnm|1a1=Ueda|1y=1979|1p=304|2a1=Kitagawa|2y=1987|2p=171|3a1=Bocking|3y=1997|3p=18|4a1=Earhart|4y=2004|4p=207}} The emperor declared that he was not a {{lang|ja-Latn|kami}};{{sfn|Earhart|2004|p=207}} Shinto rituals performed by the imperial family became their own private affair.{{sfn|Ueda|1979|p=304}} This disestablishment ended government subsidies to shrines and gave them renewed freedom to organise their own affairs.{{sfn|Earhart|2004|p=207}} In 1946 many shrines formed a voluntary organisation, the [[Association of Shinto Shrines]] ({{lang|ja-Latn|Jinja Honchō}}).{{sfnm|1a1=Bocking|1y=1997|1p=75|2a1=Earhart|2y=2004|2pp=207–208}} In 1956 the association issued a creedal statement, the {{lang|ja-Latn|keishin seikatsu no kōryō}} ("general characteristics of a life lived in reverence of the {{lang|ja-Latn|kami}}"), to summarise what they regarded as Shinto's principles.{{sfn|Bocking|1997|p=94}} By the late 1990s around 80% of Japan's Shinto shrines were part of this association.{{sfn|Bocking|1997|p=76}}

In the post-war decades, many Japanese blamed Shinto for encouraging the militarism which had led to defeat and occupation.{{sfn|Earhart|2004|p=207}} Others remained nostalgic for State Shinto,{{sfn|Kitagawa|1987|p=172}} and concerns were repeatedly expressed that sectors of Japanese society were conspiring to restore it.{{sfn|Picken|2011|p=18}} Various legal debates revolved around the involvement of public officials in Shinto.{{sfn|Bocking|1997|p=18}} In 1965, for instance, the city of [[Tsu, Mie|Tsu]], Mie Prefecture, paid four Shinto priests to purify the site where the municipal athletic hall was to be built. Critics brought the case to court, claiming it contravened the constitutional separation of religion and state; in 1971 the high court ruled that the city administration's act had been unconstitutional, although this was overturned by the [[Supreme Court of Japan|Supreme Court]] in 1977.{{sfnm|1a1=Ueda|1y=1979|1p=307|2a1=Breen|2y=2010|2pp=71-72}}

During the post-war period, Shinto themes often blended into Japanese [[new religious movement]]s.{{sfn|Nelson|1996|p=180}} Of the Sect Shinto groups, [[Tenrikyo]] was probably the most successful,{{sfn|Kitagawa|1987|p=172}} although in 1970 it repudiated its Shinto identity.{{sfn|Bocking|1997|p=113}} Shinto perspectives also influenced popular culture. The film director [[Hayao Miyazaki]] of [[Studio Ghibli]] for instance acknowledged Shinto influences on his films such as ''[[Spirited Away]]''.{{sfn|Boyd|Nishimura|2016|p=3}} Shinto also spread abroad through both emigration and conversion by non-Japanese.{{sfnm|1a1=Picken|1y=2011|1p=xiv|2a1=Suga|2y=2010|2p=48}} The [[Tsubaki Grand Shrine]] in [[Suzuka, Mie|Suzuka]], Mie Prefecture, was the first to establish a branch abroad: the [[Tsubaki Grand Shrine of America]], initially located in California and then moved to [[Granite Falls, Washington]].{{sfn|Picken|2011|p=32}}

During the 20th century, most academic research on Shinto was conducted by Shinto theologians, often priests,{{sfn|Bocking|1997|p=176}} bringing accusations that it often blurred theology with historical analysis.{{sfn|Hardacre|2017|p=4}} From the 1980s onward, there was a renewed academic interest in Shinto both in Japan and abroad.{{sfn|Bocking|1997|p=177}}