1 0 0 0 OA ロシア語訳『源氏物語』研究 ―「もののあはれ」の観点から―
- 著者
- 土田 久美子
- 出版者
- ロシア・東欧学会
- 雑誌
- ロシア・東欧研究 (ISSN:13486497)
- 巻号頁・発行日
- vol.2004, no.33, pp.80-90, 2004 (Released:2010-05-31)
- 参考文献数
- 27
The aim of this paper is to analyze the Russian translation of Murasaki Shikibu's The Tale of Genji, focusing on mono no aware. Mono no aware has been regarded as the key concept of this literary classic, ever since it was first proposed by Motoori Norinaga.N.I. Konrad's Russian translation of the third chapter (Utsusemi) was done in 1924, prior to the English translation by Arthur Waley. However, thereafter Konrad translated only the first, second, and fourth chapters. The complete Russian translation was carried out by T.L. Sokolova-Deliusina, and was published in 1991-1993. It is this complete translation that forms the principal basis for our study.According to Norinaga, aware is originally an exclamation, and as a noun and an adjective verb, it expresses deep, heartfelt emotion, including not only sorrow but also joy and amusement. Moreover, mono no aware is the emotion of aware that is aroused when one intuits “the heart of mono - things”: Ohnishi Yoshinori defined aware as the aesthetic category that was formed under the influence of thoughts about the evanescence of life. Ivan Morris noted, “Aware is one of the many untranslatable words that are used to define Japanese aesthetics”: Mono no aware is known in English as “the pathos of things” (translated by Ivan Morris), or as “pity of things” (translated by Royall Tyler) .With regard to Russian translations of the story, Konrad, in his paper titled Murasaki Shikibu's novel, translated mono no aware as “chary veshchei” (lure of things) . He further explained that it was the Japanese aesthetic principle of the need to comprehend the “ocharovanie” (charm) that is inherent in various things. In the preface of the complete Russian translation of Genji, Sokolova-Deliusina translated the concept as “pechal'noe ocharovanie veshchei” (sorrowful charm of things), and wrote that it connected the attractive beauty of the material world with thoughts about its transience and fragility.It is commonly understood by both the Russian and English translators that mono no aware comprises elements of sadness, sorrow, and thoughts on evanescence. However, it could be said that Russian translators regard this concept as involving the element of “charm”.This was supplemented by Sokolova-Deliusina in her explanation that by sensing aware, the essence of things can be comprehended. Therefore, mono no aware is aspiration of the soul to attain the eternal sources of things, and its desire to capture their elusive meaning.For certain sections of the story, Sokolova-Deliusina translated aware or mono no aware as “sorrowful charm”, and “to comprehend the heart of things, their secret meanings”, all based on her above explanation of this concept. It is also worth taking into account that for the very same sections, none of the English translators of The Tale of Genji interpreted aware or mono no aware in the same manner as that of Sokolova-Deliusina.A book review of Sokolova-Deliusina's Russian translation of The Tale of Genji describes it as “unique in aesthetic value”. As we have examined, due to her profound understanding of mono no aware, such an evaluation is well deserved.
1 0 0 0 OA 巻頭言 東北地方の外国人住民たち
- 著者
- 土田 久美子
- 出版者
- 東北社会学研究会
- 雑誌
- 社会学研究 (ISSN:05597099)
- 巻号頁・発行日
- vol.95, pp.75-100, 2015-01-30 (Released:2022-02-06)
- 参考文献数
- 15
東北地方に在住する外国出身の移住者たちについては、その組織化の難しさがこれまでの先行研究で指摘されてきた。しかし東日本大震災以降、そうした移住者たちの組織化が複数件確認されている。本稿は、宮城県A市在住のフィリピン出身女性たちによる組織を事例とし、彼女たちの語りに即してその形成プロセスを明らかにした。特に本稿が焦点をあてたのは、そうした組織化が可能となった社会的条件と、震災後の彼女たちの状況とそれまでの問題意識との結びつきである。