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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