So what can we say about shintô?

First it's a modern construction, or we should say constructions, as there are many different sets of practices that fall within its boundaries. And it's in the process of being re-negotiated and re-defined daily.

What exists today is not what existed 200 years ago, or 500 years ago, or a 1000 years ago, or for that matter what will exist 20 years from now.

There is no one set of practices that is central to shintô; that constitute its core. Rather these sets overlap to greater or lesser degrees. And while they are important within their own place and contexts, none are indispensible to the idea of shintô.

It's these practices that determine what shintô is, and not shintô that determines what the practices should be.

The practices that fall within the boundaries of shintô come from many different sources; only some of which are Japanese. And while most these foreign practices have been "made" Japanese in their expression; thay have also in turn changed what it meant to be Japanese.

As sets of practices, shintô is mainly social in nature — that is cultural. The practices are mostly related to maintaining and supporting one's relations to family, community, and nature.

All of which means that while shintô can be religious, and intensely so at times, it's just a part of all that goes into making up a culture — sometimes it's not a very large component. So shintô can be practiced either secularly, or religiously, or a bit of both.

Finally, the various kami, mythologies, practices and rituals, shrines, festivals, and folklore all exist independent of shintô; with many of them pre-existing the idea of shintô. While they may now lie within the boundries of shintô; shintô is not them, but rather is defined by them.