The Yasukuni Enshrinement: A Controversial Convergence of Religion, Nationalism, and Politics in Postwar Japan

In 1978, a quiet yet seismic decision was made at Yasukuni Shrine in Tokyo that rippled through Japanese society and international relations for decades.[1] Without public announcement or debate, the spirits of 14 of the 28 convicted Class A war criminals —individuals convicted of crimes against peace during World War II—were secretly enshrined alongside millions of Japan's war dead.

These were the enshrined Class A war criminals: 
Hideki Tojo was the Prime Minister of Japan during most of World War II and a key figure in planning and executing Japan's war efforts. He was responsible for ordering the attack on Pearl Harbor. [2]
Koki Hirota was a former Foreign Minister and briefly served as Prime Minister. He was involved in decisions that contributed to the outbreak of the war. [3] 
Kenji Doihara was a General in the Imperial Japanese Army and was notorious for his intelligence operations in Manchuria. He was also responsible for the narcotics trade in Manchuria. [4] 
Seishirō Itagaki was a General and War Minister, instrumental in invading China and other military campaigns. [5] 
Heitarō Kimura was a General who played a significant role in the Burma campaign and oversaw forced labor projects. [6]
Iwane Matsui was the General responsible for the atrocities committed during the capture of Nanjing (the Nanking Massacre). [7] 
Akira Mutō was a Lieutenant General involved in the Philippines campaign and implicated in war crimes there. [8] 
Yosuke Matsuoka was a former Foreign Minister who played a key role in forming the Tripartite Pact with Germany and Italy. [9] 
Toshio Shiratori was a diplomat and Ambassador to Italy, influential in forging alliances with the Axis powers.[10] 
Shigenori Tōgō was a Foreign Minister at the start and end of the war, involved in diplomatic maneuvers that led to conflict.[11] 
Osami Nagano was an admiral and chief of the Naval General Staff, crucial to shaping Japan's naval strategy.[12] 
Kuniaki Koiso was a General who later became Prime Minister. He implemented wartime policies and forced labor programs.[13]
Hiranuma Kiichirō was a politician noted for his ultra-nationalist views. From January to August 1939, he advocated for an aggressive foreign policy that was aimed at expanding Japan's influence across Asia as Prime Minister.[14] 
Mamoru Shigemitsu was a diplomat and Foreign Minister who signed Japan's declaration of war against the United States and Britain.[15] 
History of the Yasukuni Shrine
The Yasukuni Shrine was founded in 1869 as a Shinto shrine dedicated to honoring those who died in service to Japan. It lists the names of over 2.5 million individuals, including soldiers, sailors, and civilians who supported Japan's military efforts during battles such as the Sino-Japanese War, the Russo-Japanese War, and World War II.[16]
For many Japanese, Yasukuni is a place of reverence where ancestors are remembered and their sacrifices acknowledged. However, the inclusion of war criminals among those honored has transformed the shrine into a lightning rod for criticism and debate.
The Class A war criminals were high-ranking officials convicted by the International Military Tribunal for the Far East (IMTFE) after World War II. Unlike Class B and C criminals, who were charged with specific atrocities like massacres and forced labor, Class A criminals were held accountable for planning and executing Japan's aggressive wars. These included figures that were responsible for decisions that led to widespread suffering across Asia.[17]
When these men were enshrined at Yasukuni in 1978, they joined not only Japan’s war dead but also more than 1,000 Class B and C war criminals who had been honored there since 1959. For critics, this move blurred the line between honoring ordinary soldiers and glorifying those responsible for some of the darkest chapters in human history.[18]
The enshrinement of Class A war criminals at Yasukuni Shrine is a deeply complex and controversial issue rooted in religious, political, and historical contexts. To understand why these individuals were enshrined, it is essential to examine the interplay of Shinto beliefs, nationalist sentiment, and the political climate of postwar Japan.
At its core, the enshrinement of Japan's war dead at Yasukuni Shrine reflects the principles of Shinto, an indigenous religion that emphasizes honoring the spirits of ancestors and those who sacrificed their lives for the nation. In Shinto belief, enshrinement is not merely a commemorative act but a sacred ritual intended to ensure the peaceful rest of the deceased and provide them with divine status. The priests of Yasukuni Shrine argued that anyone who died in service to Japan deserved this honor regardless of their roles or wartime actions. From their perspective, the enshrinement of Class A war criminals—those convicted of planning and executing aggressive warfare during World War II—was framed as a purely religious act rather than a political statement. This justification, however, was met with significant controversy. The decision to enshrine these individuals was made secretly by then-head priest Yasuhisa Fujimura in 1978 without public consultation or transparency. While the intention may have been to avoid immediate backlash, the lack of openness fueled criticism and deepened divisions domestically and internationally.[19]
Beyond the religious rationale, the enshrinement also reflected broader trends of nationalist sentiment and historical revisionism that gained momentum in Japan during the late 1970s. Right-wing nationalists and conservative politicians sought to rehabilitate Japan's wartime leaders, portraying them not as aggressors but as victims of what they termed "victor's justice"—the legal proceedings of the Tokyo Trials conducted by the Allied powers after World War II. These groups dismissed the convictions of Class A war criminals as biased and illegitimate, arguing that Japan's militaristic past had been unfairly maligned. For many within this movement, enshrining the war criminals became a symbolic act aimed at restoring national pride and challenging the dominant postwar narrative that condemned Japan's imperial ambitions and wartime atrocities. Proponents hoped to legitimize Japan's militaristic history and promote a more positive reinterpretation of its role in the world by elevating these figures to the status of revered spirits.
The political climate of the time further facilitated the enshrinement process. During the late 1970s, Japan's Liberal Democratic Party (LDP), which maintained strong ties to nationalist and conservative factions, held significant sway over the country's governance. While the decision to enshrine the Class A war criminals was ostensibly carried out independently by the shrine's priests, the prevailing political environment allowed such actions to proceed largely unchallenged. Many conservative politicians either tacitly supported or ignored the enshrinement, viewing it as a means to placate nationalist sentiment and consolidate their power bases. This alignment between religious practices and political agendas underscores how the enshrinement transcended spiritual concerns into a flashpoint for debates about Japan's identity, memory, and responsibility for its wartime actions.[20]
In summary, the enshrinement of Class A war criminals at Yasukuni Shrine cannot be understood solely through the lens of religion, nationalism, or politics because it represents the convergence of all three forces. On one level, it was justified as a sacred duty to honor the spirits of the deceased according to Shinto traditions. On the other, it served as a vehicle for nationalist aspirations seeking to reshape perceptions of Japan's wartime history. It occurred within a political context that enabled and, in some cases, encouraged such actions. These factors illuminate why the enshrinement remains a contentious issue, evoking strong emotions and ongoing disputes within Japan and internationally.
Sources:
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