More photos: Pounding mochi for New Year’s »

In Hawaii’s multicultural society, the celebration of the new year has a predominantly Japanese flavor for which local people have definitely acquired a taste, no matter what their ancestry.

Most of the traditions originate from a mixture of Buddhist and Shinto (an indigenous folk religion of Japan) beliefs. But the distinctions between ethnic origins dissolve in the feasting, drinking and general merrymaking done in the spirit of saying goodbye to the past and opening the door to a fortuitous new beginning.

George Tanabe, professor emeritus of religion at the University of Hawaii, said Americans are more exclusive about sticking to the practices of their chosen denomination, but "Japanese religions are much more open and fluid. There are many different denominations of Buddhism, and to the Japanese, religion is a matter of culture rather than strong religious beliefs.

"Over 60 percent of weddings in Japan are performed according to Christian ceremonies, which often make reference to Jesus, though they (the couple) may not believe in Jesus as their savior. And that’s why so many Japanese couples come to Hawaii to get married," said Tanabe, author of several books on Japanese religions.

There’s a saying that goes, "You’re born Shinto and you die Buddhist," because the Japanese turn to either religion depending on what service they need performed, Tanabe said. Rituals dealing with life are traditionally Shinto, such as blessings for a baby’s birth, marriages and the coming of age, Tanabe said. But for deaths and memorial services, people usually turn to a Buddhist temple, he said.

One of the most popular Japanese customs is for a family or community group to make mochi, sweet glutinous rice cakes. The old-fashioned pounding of mochi (which has been replaced by mechanical means) symbolizes the melding of separate grains of rice into one mass through a communal effort that becomes a self-purifying ritual. There are different meanings attached to making mochi, but they all acknowledge the life-giving sustenance of rice, Tanabe said.

Rice, seen as a staple of a good life and health in different forms, including sake or rice wine, is used as a ceremonial offering to the gods. Tanabe’s family makes mochi every year, and they use some of it for "kagamimochi," a smaller round cake stacked on a larger one, topped with a tangerine. It’s placed on a home altar or put in a predominant part of the house and expresses the desire for good luck for the entire family, he said.

Another custom embraced by hundreds is "hatsumode," or visiting Shinto shrines to receive blessings from priests and to buy good-luck charms (oma­mori) and talismans for the doorway. The kadomatsu, an arrangement of pine and bamboo, is usually put at the entrance of the home.

Buddhist temples also hold services, highlighted by the ringing of a gong to usher in the new year. But the Jodo Shinshu or Shin Buddhist sect (the Honpa Hongwanji Mission of Hawaii) doesn’t offer blessings or sell good-luck charms, according to the Rev. Frank Childs, interim minister of the Kaneohe Higashi Hongwanji. Those who attend its 5 p.m. service today will be invited to join Childs in striking a gong 108 times, the number based on an Indian folk belief that human beings have "108 defilements, sins or shortcomings," he said.

People believe ringing the gong will bring good luck, but though Shin Buddhists don’t believe in terms of luck, Childs acknowledged, "the old things are still there. We’re human; we want things to go to our advantage — this is universal."

Shin Buddhism teaches that no one really knows what will turn out to be good or bad luck, or even good or evil — "all things are transient," Childs said. For example, there have been many stories about people winning the lottery, then being besieged by relatives and legal complications that make them end up wishing they never did, he said.

Shin Buddhism teaches that human beings should make the best of any situation and be able to "find freedom in the most terrible of circumstances and go on living," Childs said.

"If I believe in Amida Buddha, every day is a good day. Amida is a symbol of the unlimited Buddha nature. Only ‘Namu Amida Butsu’ (meaning, I release myself to Amida Buddha) is real; by surrendering ourselves, Amida becomes me to save me. But it’s easier said than done because ego is a very pernicious thing. So it’s a constant practice" for people to put aside their ego and be like Buddha, he said.

Tanabe said people might be well educated and scientifically aware, but there’s always a push and pull between intellectual or cognitive views and one’s emotional beliefs.

"If you ask them," he said, "do you really believe that this omamori will keep you safe, most say no. They’ll say, ‘But, just in case.’ Intellectually they don’t believe it has magical power, but it won’t hurt, right?

"Everyone is worried about their health and safety; everyone wants a good job and wants good luck this year. These are universal human concerns and Japanese customs address that."