T H E M E
N e w R e l i g i o u s M o v e m e n t s
I I A S N E W S L E T T E R # 4 7 S p r i n g 0 0 8
principles in management, leading to,
comparatively speaking, very low levels of
conflict and organisational malaise in an
institution of this size and cross-cultural
complexity. This organisational harmony
must be attributed to the fact that mem-
bers share a common ‘organisational
culture’ of practices for all key aspects of
daily life, such as a clearly defined daily
schedule, including attending early morn-
ing class and periodic pauses for medita-
tion, vegetarianism, and celibacy. These
are standard across the globe, in other
words, they constitute a global cultural
system which transcends the national cul-
tures of members. This group cohesion is
reinforced by daily readings of a text, the
murli, the same one being read through-
out the world on a particular date, which
then forms the basis of study and discus-
sion. The global community’s cohesion is
reinforced by annual pilgrimages to the Mt
Abu headquarters to participate in mass
meetings with the Supreme Soul, Shiv
Baba, through a trance messenger, and
through regular daily meditation and the
effort to attain a state of soul conscious-
ness which transcends gender, social sta-
tus and other culturally determined roles
and relationship
Tamasin Ramsay and Wendy Smith
Monash University, Australia
tamasin.ramsay@med.monash.edu.au
wendy.smith@buseco.monash.edu.au
References
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Chander, J. 1983. Adi Dev: The First Man,
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Lalrinawma, V. S. 2004. The Liberation of
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Website”,Living Values Education Interna-
tional. http://www.livingvalues.net/news/
02janfeb.html#Cambodia. Accessed Feb-
ruary 19, 2007.
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fung. Die indische Reformbewegung der
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hidden doctrine of the apocalypse,” in
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Psychology of Death in Fantasy and History.
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Puttick, E. 1997. Women in New Religions. In
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Skultans, V. 1993. “The Brahma Kumaris
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gions. Eds. Puttick, E. and P. Clarke. New
York: The Edwin Mellen Press.
Sudesh, S. 1993. “Women as spiritual lead-
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Teachers and Disciples in Traditional and New
Religions. Eds. E. Clarke. New York: The
Edwin Mellen Press.
Walliss, J. 2002. The Brahma Kumaris as
a ‘Reflexive Tradition’: Responding to Late
Modernity. Ashgate New Critical Thinking
in Religion, Theology and Biblical Studies.
London: Ashgate Publishing.
Walsh, T., Ramsay, T. and Smith, W. 2007.
“The Transplantation of eastern spiritual-
ity into a contemporary Australian socio-
cultural environment,” in Spirituality in
Australia Psychological: Social and Religious
Perspectives. University of Western Sydney:
Psychology and Spirituality Society.
Walsh, T. 2005. How Much Can a Yogi Bear?
A Yogi’s Tale.
Yoga traditions, the Brahma
Kumaris and the pressures of lifestyle: Adap-
tations required to adjust to an Australian
socio-cultural environment. Honours Thesis.
Sociology/ Anthropology Latrobe.
In the Japanese corporate world, the multinational retail group Yaohan, which declared bankruptcy in 1997,
was unusual in its close involvement with a Japanese new religious movement, Seicho-No-Ie. An examination
of the interaction between these two organisations suggests both possible synergies, and serious potential
pitfalls in the interaction of multinational corporations and new religious movements.
Blurring the boundaries between
corporation and religion
Louella Matsunaga
I
n her thought-provoking contribution to the Autumn 2007 edition of
this newsletter, Wendy Smith suggests a number of parallels between
multinational corporations (MNCs) and new religious movements
(NRMs). As I have argued elsewhere (Matsunaga 2000), in the case
of Japanese MNCs and NRMs in particular these parallels are striking,
despite the contrast in the social status within Japan of the two types
of organisation (MNCs are elite, highly respected organisations, while
NRMs tend to be regarded with suspicion, particularly since the Aum
poison gas incident of 1995). In addition to the common organisational
characteristics noted by Smith, similarities can also be found in narratives
of the lives of the founders of MNCs and NRMs (Matsunaga 2000: 40-
43); ritual activities of Japanese corporations (Nakamaki 1992, 1995); and
the deployment of ideas, practices, and techniques derived from religious
organisations, including NRMs, in company training programmes, in par-
ticular those aimed at new recruits (Rohlen 1973,1974; Reader 1995).
I want to extend the comparison of Japanese MNCs and NRMs through
the examination of one particular case where a multinational Japanese
company, the (now bankrupt) supermarket chain Yaohan, was closely and
publicly linked with a Japanese NRM, Seicho-No-Ie. Although it should be
noted that this kind of explicit public linkage is highly unusual in Japan,
this case is of interest as it gives an opportunity to explore the interaction
between an NRM and an MNC in a context where both are seeking to
expand their global reach.
1
Seicho-No-Ie, meaning the House of Growth, is a new religious move-
ment founded in Japan in 1930, and was originally organised as a publish-
ing company, publishing the thoughts of its founder, Taniguchi Masaharu,
of Seicho-No-Ie, and, unusually in the Japanese corporate context, chose
to give Seicho-No-Ie a central role in the development of Yaohan.
As the Yaohan business began to expand, and to open more branches
within Japan in the 1960s, the company began to offer induction train-
ing for new employees, in line with the general pattern for large Japanese
companies. However the Yaohan programme was distinctive in its strong
emphasis on spiritual training
2
based on the principles of Seicho-No-Ie.
In particular, the idea of expressing gratitude to customers through ‘serv-
ice’ – that is, hard work in the store, was stressed. This use of Seicho-
No-Ie teachings caused a crisis when an employee reported Yaohan to
Taniguchi, the founder of Seicho-No-Ie, suggesting that the Wada family
was using Seicho-No-Ie teachings to exploit employees. This led Taniguchi
to contact the Wadas, and to suggest that their approach could cause a
serious misunderstanding.
Inextricably linked
The response of the Wadas was surprising. They decided to formally
extend the connection linking their family with Seicho-No-Ie to the entire
Yaohan company, so that henceforward all Yaohan employees would
also be members of Seicho-No-Ie. Employees who resisted, some on the
grounds that they did not wish to become members of an NRM, were
told that they could seek jobs elsewhere, and in the end the majority com-
plied. Yaohan training programmes continued to have a strong Seicho-
No-Ie content, and in the following year Yaohan held a six day induction
course at a Seicho-No-Ie training centre, which included elements such as
Seicho-No-Ie style meditation.
Seicho-No-Ie’s close involvement with Yaohan continued to be important
during Yaohan’s overseas expansion. The first country targeted by Yaohan
before officially becoming a religious organisation in 1941. Put simply, the
movement teaches that there is a world of reality in which human beings
are perfect, children of God; and a phenomenal world of our perceptions.
All problems come from the phenomenal world, which is an illusion. If
we cultivate the right state of mind, and thus put ourselves in touch with
the world of reality, these problems will disappear. In the emphasis on
changing one’s life through changing one’s state of mind, the influence
of the Positive Thinking movement is evident. At the same time, notions
familiar from writings on Japanese society and ethics are also stressed: for
example the importance of gratitude, especially to one’s seniors.
An adaptable philosophy
The philosophy of Seicho-No-Ie has proved itself to be adaptable to the
business context in Japan, as its elements have been harnessed to the
promotion of a work ethic which emphasises effort and the importance of
service to others through work. During World War Two, Seicho-No-Ie was
active among medium and small sized enterprises in Japan as part of the
drive to increase efficiency and production, and in the post-war era Seicho-
No-Ie established a subsidiary organisation called ‘The Prosperity Asso-
ciation’, which holds seminars, lectures and research meetings devoted
to questions of business and management. In the 1990s its most well-
known member was Wada Kazuo, president of the Yaohan retail group,
who became head of the Prosperity Association in 1995.
By the 1990s the Yaohan retail group had grown from a small, family-run
greengrocers with a single store in Kanagawa prefecture to become a mul-
tinational chain of stores with branches in countries including China, the
US and the UK. Wada Kazuo was the eldest son of the couple who opened
the original Yaohan store, and was largely responsible for the company’s
expansion. Both Wada Kazuo and his mother, Katsu, were active members