The early 1950s mark a turning-point in the history of religious movements among the Japanese minority in Brazil. Various religious groups, particularly certain Buddhist sects and the so-called “new religions” of Japan for the first time undertook active proselytization through organized propaganda and missionary activities. The following are representative types of these religious groups:

1. (1) those which had been transplanted from Japan to Brazil by Japanese immigrants in the period before World War II and immediately after: Honmon Butsuryü Shü (a Buddhist sect), Tenri-kyō, Ōmoto, and ō-no-Ie (all three new religions), and the like;

2. (2) Buddhist sects which began to try to organize their “potential adherents” among the Japanese on the basis of household religious affiliation, regardless of how tenuous or how thoroughly lapsed;

3. (3) those which had grown rapidly in postwar Japan and extended their propagation activities overseas: new religions like Sekai Kyūsei Kyō, P.L. Kyōdan, and so on;

4. (4) those which originated with the Japanese minority in Brazil on the basis of traditional Japanese folk beliefs: Nossa Senhora de Kannon (Our Lady of Kannon, or Sei Kannon Shū HakkokuKannon Dō), Kaminoya Yaoyorozu-kyō, Fudō Myōō, Shinreikyō, and the like;

5. (5) Umbanda, a syncretic fusion of African cults, Catholicism, and ‘ spiritism.

Throughout the 1960s, all these religious movements became increasingly active and gained more and more followers.