Deep in the center of Shikoku, high above the stunning turquoise waters of the Iya River, the village of Shigesue clings like a horseshoe to a hoof-shaped cluster of mountains. The Ishikawa household sits on the horseshoe’s southern edge, and the mountains to its north block direct sunlight until late in the morning. Makoto Ishikawa, born and raised on this farmstead, laughs as he says, “We can barely dry our laundry some days!” For Makoto and his family, such challenges are simply a normal part of life.
Deep in the center of Shikoku, high above the stunning turquoise waters of the Iya River, the village of Shigesue clings like a horseshoe to a hoof-shaped cluster of mountains. The Ishikawa household sits on the horseshoe’s southern edge, and the mountains to its north block direct sunlight until late in the morning. Makoto Ishikawa, born and raised on this farmstead, laughs as he says, “We can barely dry our laundry some days!” For Makoto and his family, such challenges are simply a normal part of life.
They, along with other residents of the Iya region, have inherited a range of farming techniques and lifeways that make survival possible in this uniquely challenging environment. Makoto is the eighth generation of his family to live on their land in Shigesue—at least, eight generations is when their name first appears in government records. That timing coincides with the introduction of official record keeping. “It was probably us before that, too,” Makoto adds with a smile.
They, along with other residents of the Iya region, have inherited a range of farming techniques and lifeways that make survival possible in this uniquely challenging environment. Makoto is the eighth generation of his family to live on their land in Shigesue—at least, eight generations is when their name first appears in government records. That timing coincides with the introduction of official record keeping. “It was probably us before that, too,” Makoto adds with a smile.
One of the traditions that developed in Iya, and which Makoto now shares with visitors, is the Yama no Kami, or “Deity of the Mountain.” Whereas in other parts of Japan the Yama no Kami is often a communal shrine or sacred site, in Shigesue each household has its own Yama no Kami, a place to pray to the powers of nature for safety in their household, freedom from disaster, and the mountain’s protection. Traditionally, the family has taken time on New Year’s Eve to tidy the site and make offerings at their Yama no Kami, a hollow in a prominent boulder in the woods behind the home. Today, Makoto invites visitors to take part in the same simple practice, hoping it allows them to experience something of the deep connection to nature that makes life in Iya possible.
One of the traditions that developed in Iya, and which Makoto now shares with visitors, is the Yama no Kami, or “Deity of the Mountain.” Whereas in other parts of Japan the Yama no Kami is often a communal shrine or sacred site, in Shigesue each household has its own Yama no Kami, a place to pray to the powers of nature for safety in their household, freedom from disaster, and the mountain’s protection. Traditionally, the family has taken time on New Year’s Eve to tidy the site and make offerings at their Yama no Kami, a hollow in a prominent boulder in the woods behind the home. Today, Makoto invites visitors to take part in the same simple practice, hoping it allows them to experience something of the deep connection to nature that makes life in Iya possible.
O-tengu: Visiting the Yama no Kami
After a brief orientation, Makoto guides visitors up the steep road into the woods above the house, a bottle of sake and mochi wrapped in paper in hand. These mochi serve as an offering (o-tengu) to the Yama no Kami. After passing the last building on the road, Makoto points out a subtle break in the asphalt that marks the boundary between the human world and the world of the Yama no Kami, then bows before crossing over. A few steps further on, he turns onto a short but wild track into the forest, which leads to the unusual boulder in which the Yama no Kami resides.
Makoto lights a candle, places the bottle of sake into the boulder’s hollow, bows twice, claps twice, then bows again, following the ritual typical of Shinto, Japan’s indigenous spiritual tradition. He then invites each participant to offer their bundle of o-tengu and perform the same sequence of bows and claps. After everyone has greeted the Yama no Kami, Makoto hands out lacquered cups so that each person can take a sip of the sake, now empowered through the act of offering.
After a brief orientation, Makoto guides visitors up the steep road into the woods above the house, a bottle of sake and mochi wrapped in paper in hand. These mochi serve as an offering (o-tengu) to the Yama no Kami. After passing the last building on the road, Makoto points out a subtle break in the asphalt that marks the boundary between the human world and the world of the Yama no Kami, then bows before crossing over. A few steps further on, he turns onto a short but wild track into the forest, which leads to the unusual boulder in which the Yama no Kami resides.
Makoto lights a candle, places the bottle of sake into the boulder’s hollow, bows twice, claps twice, then bows again, following the ritual typical of Shinto, Japan’s indigenous spiritual tradition. He then invites each participant to offer their bundle of o-tengu and perform the same sequence of bows and claps. After everyone has greeted the Yama no Kami, Makoto hands out lacquered cups so that each person can take a sip of the sake, now empowered through the act of offering.
Once finished, Makoto leads the group back down to the house, where his mother fries the mochi to be enjoyed with local tea. The mochi, like the sake, is thought to be empowered by being offered to the Yama no Kami. The water for the tea is drawn from a spring that flows from the mountains above the Yama no Kami shrine. Something about the steaming cups of tea and sweeping view of the mountains seems to make an atmosphere of warmth and laughter that makes visitors want to linger in Shigesue for as long as possible.
Shared Traditions, Thoughtfully Facilitated
Rather than an experience contrived for visitors, the Ishikawa family offers participation in a living tradition their family has carried on for generations. Traveling with a Shikoku Tours guide ensures these encounters are facilitated with care, cultural sensitivity, and deep respect for the people who sustain them, offering both peace of mind and a far richer experience for those wishing to engage with Shikoku’s mountain traditions.
■Role：
Shikoku Travel Specialist, Tour Coordinator, and Shingon Buddhist Priest
■Experience：
10 years of lived experience in Japan, including over 6 years of in-depth study and practice in Japan’s religious traditions, particularly Buddhism, Shugendō, and Shinto.
I became a guide after experiencing firsthand how an understanding of Japan’s religious and cultural history can reveal deeper layers of meaning in even the simplest places. My aim is to help travelers connect with Shikoku not just as a destination, but as a living spiritual landscape, and to support them in discovering a more meaningful and personal journey.
■Role：
Shikoku Travel Specialist, Tour Coordinator, and Shingon Buddhist Priest
■Experience：
10 years of lived experience in Japan, including over 6 years of in-depth study and practice in Japan’s religious traditions, particularly Buddhism, Shugendō, and Shinto.
I became a guide after experiencing firsthand how an understanding of Japan’s religious and cultural history can reveal deeper layers of meaning in even the simplest places. My aim is to help travelers connect with Shikoku not just as a destination, but as a living spiritual landscape, and to support them in discovering a more meaningful and personal journey.
