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Kami are not deemed metaphysically different from humanity,[69] with it being possible for humans to become kami.[63] Dead humans are sometimes venerated as kami, being regarded as protector or ancestral figures.[90] One of the most prominent examples is that of the Emperor Ōjin, who on his death was enshrined as the kami Hachiman, believed to be a protector of Japan and a kami of war.[91] In Japanese culture, ancestors can be viewed as a form of kami.[92] In Western Japan, the term jigami is used to describe the enshrined kami of a village founder.[93] In some cases, living human beings were also viewed as kami;[3] these were called akitsumi kami[94] or arahito-gami.[95] In the State Shinto system of the Meiji era, the emperor of Japan was declared to be a kami,[63] while several Shinto sects have also viewed their leaders as living kami.[63] Although some kami are venerated only in a single location, others have shrines across many areas.[96] Hachiman for instance has around 25,000 shrines dedicated to him,[72] while Inari has 40,000.[97] The act of establishing a new shrine to a kami who already has one is called bunrei ("dividing the spirit").[98] As part of this, the kami is invited to enter a new place, with the instalment ceremony known as a kanjo.[96] The new, subsidiary shrine is known as a bunsha.[99] Individual kami are not believed to have their power diminished by their residence in multiple locations, and there is no limit on the number of places a kami can be enshrined.[96] In some periods, fees were charged for the right to enshrine a particular kami in a new place.[96] Shrines are not necessarily always designed as permanent structures.[4] Many kami have messengers, known as kami no tsukai or tsuka washim


























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<div style=3D"color:#FFFFFF;font-size:10px;">Kami are not deemed metaphysic=
ally different from humanity,[69] with it being possible for humans to beco=
me kami.[63] Dead humans are sometimes venerated as kami, being regarded as=
 protector or ancestral figures.[90] One of the most prominent examples is =
that of the Emperor =C5=8Cjin, who on his death was enshrined as the kami H=
achiman, believed to be a protector of Japan and a kami of war.[91] In Japa=
nese culture, ancestors can be viewed as a form of kami.[92] In Western Jap=
an, the term jigami is used to describe the enshrined kami of a village fou=
nder.[93] In some cases, living human beings were also viewed as kami;[3] t=
hese were called akitsumi kami[94] or arahito-gami.[95] In the State Shinto=
 system of the Meiji era, the emperor of Japan was declared to be a kami,[6=
3] while several Shinto sects have also viewed their leaders as living kami=
.[63]

Although some kami are venerated only in a single location, others have shr=
ines across many areas.[96] Hachiman for instance has around 25,000 shrines=
 dedicated to him,[72] while Inari has 40,000.[97] The act of establishing =
a new shrine to a kami who already has one is called bunrei ("dividing the =
spirit").[98] As part of this, the kami is invited to enter a new place, wi=
th the instalment ceremony known as a kanjo.[96] The new, subsidiary shrine=
 is known as a bunsha.[99] Individual kami are not believed to have their p=
ower diminished by their residence in multiple locations, and there is no l=
imit on the number of places a kami can be enshrined.[96] In some periods, =
fees were charged for the right to enshrine a particular kami in a new plac=
e.[96] Shrines are not necessarily always designed as permanent structures.=
[4]

Many kami have messengers, known as kami no tsukai or tsuka washim</div>
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