著者

青野 正明 Masaaki Aono 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.39, pp.85-122, 2009-03-10

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In 1936, the Japanese Government-General of Korea reorganized the colony's shrine system. This reorganization was carried out for two purposes: first, to promote some of the main shrines to the status of Kokuhei-shohsha (国幣小社), which ranked sixth among nationally-supported shrines; and second, to increase the overall number of shrines (神社・神祠) as a way of mobilizing Korean people to carry out the Government-General's policies. In this paper I examine principally the second of the two above-mentioned purposes, seeking to clarify the connection between the government's shrineexpansion policy and its statements about making use of Korean village rites. The enactment of the shrine-expansion policy itself will be considered in a subsequent paper.

著者

青野 正明 Masaaki Aono 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.41, pp.133-185, 2009-12-22

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In 1936, the Japanese Government-General of Korea reorganized the colony's shrine system. This reorganization was carried out for two purposes : first, to promote some of the main shrines to the status of Kokuhei-shosha (国幣小社), which ranked sixth among nationally-supported shrines ; and second, to increase the overall number of shrines (神社・神祠) as a way of mobilizing Korean people to carry out the Government-General's policies. In this paper I examine principally the second of those two purposes. By analyzing the Government-General's principle of having one shrine in each myeon (面), I seek to clarify the process through which that policy was formed.

著者

片平 幸 Miyuki Katahira 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.41, pp.105-131[含 英語文要旨], 2009-12

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This essay examines how gardens of Japan were perceived by Western authors in the 19th century, by analyzing the writings of Edward S. Morse (1838_1925), John La Farge (1835_1910), Basil H. Chamberlain (1850_1935), and Lafcadio Hearn (1850_1904), who also played an important role in introducing Japanese culture to Western readers. Japanese gardens had already been introduced by Josiah Conder, an English architect and the author of Landscape Gardening in Japan (1893). Conder methodically explained the history, composition, and ornaments of Japanese gardens as well as introducing some well known gardens in Japan. The essay will compare and analyze how the four authors described Japanese gardens, and also the impact of Conder's writing on them. Morse, a zoologist, described how stones were precisely placed in order to compose a whole garden, and interpreted such features as reflecting the "reserve and sense of propriety" of Japanese people, based on his observation. La Farge, an artist who initiated Japonisme in the United States, visited Nikko with Okakura Tenshin (1862_1913) and Ernest Fenollosa (1853_1908) and described how a garden is drawn from nature and expresses "the ideas of peace and chastity, quiet old age, connubial happiness, and the sweetness of solitude".Chamberlain, a linguist, and Hearn, known for his numerous and influential writings on Japan, each refers to Conder's book, yet there is a stark contrast in the way they described and interpreted Japanese gardens. In Things Japanese, Chamberlain summarized the principal points of Conder's writing and presented a brief digest of Japanese gardens in a rather indifferent manner. Hearn also extracted some essential points from Conder's writing, yet he beautifully described the garden of his house in Matsue, and emphasized that how to "feel" is a key to understanding Japanese gardens. Reflecting the influence of Spencer's ideas, Hearn argued that to appreciate Japanese gardens requires one to understand Japanese people's innate sensibility.

著者

梅山 秀幸 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.37, no.1, pp.59-78[含 英語文要旨], 2011-07

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Dojoji is the famous temple for the wicked love story of Anchin and Kiyohime. But there is also an another legend of Kaminaga-hime (Princess Long Hair) which tells of the origin of the temple. There once was a fisherman's daughter who had beautiful long hair by grace of Kannon figure to which she always prayed. One day a bird brought some of her hairs to the imperial palace. Discovering the hairs, the emperor ordered his servants to find the owner of the hairs in order to marry her. Brought to the palace and made a favorite of the emperor, the fisherman's daughter although was sad because she had abandoned the Kannon figure. Dojoji was built by the emperor who sympathized with her anxiety for the Kannon figure. On the discovery of the golden hairs brought by a bird, King Mark had Iseult brought from Ireland by Tristan to his palace. The story of Kaminaga-hime of Dojoji is a variation of "Tristan and Iseult". In addition, Kaminaga-hime of Dojoji is not an isolated case in Japan. In Kojiki we can also find another version of "Tristan and Iseult". Kaminaga-hime of Hyuga province was sent to Yamato to marry Emperor Ojin. Nintoku, son of the emperor, falls in love with her because of her enormous beauty and became sick of impossibility of his love. Ojin, acquainted with the agony of his son, decides to concede his beautiful fiancee to him. This relation of three persons (Kaminaga-hime, Nintoku, and Ojin), recalls the triangular relation of Iseult, Tristan, and Mark. The folklore tales of "Esugata-nyobo (The Portrait of the Beauty)" which succeed those of Kaminaga-hime, are found from north to south in Japan. In those tales a portrait enchants a lord instead of hairs. Looking by accident at a portrait of a beauty, a lord commands his retainers to fetch and carry her to his castle. Her husband, surprised at the sudden disappearance of his beloved, comes to the castle where she is living melancholically with the lord. Then, her husband, profiting by his excellent musical skill, succeeds in exiling the lord and regains his wife. It is needless to say that Tristan is an expert at the lute and the violin. The Chondara theater still remains in Okinawa. It is said that Chondara is the name of the musician who came from Kyoto and brought Japanese traditional music to Okinawa. Chondara had a very beautiful wife, whose portrait was blown by the wind and was gained by the Emperor. Emperor wanted her and ordered hie men to abduct her in order to satisfy his desire. In his deep desperation, Chondara came to the castle and performed music well in the presence of his beloved and the abductor. Chondara did not succeed to regain her, but being awarded the fief of Okinawa, had to live alone as a musician there. Tristan, of course, at last lived in Bretagne, crossing over the sea, far away from Iseult.

著者

橋内 武 Takeshi Hashiuchi 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.43, pp.51-70, 2010-12-24

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This paper seeks to elucidate the recent language policies of the European Union and the Council of Europe. The European Union was founded upon the reconciliation between West Germany and France after World War II, while the Council of Europe has also been searching for world peace with human rights and good communication between nations. With its six member states, the European Economic Community recognized four official languages. As it developed with additional member states, the European Community, later renamed European Union, increased its official languages. The European Union now maintains its multilingual policy: it consists of 27 member states with 23 official languages. Some states have regional, co-official languages recognized by the European Commission. Both translation and interpretation are big official business in EU institutions such as the European Commission, the European Council, the European Parliament, and the European Court of Justice. Moreover, the EU supports multilingualism in education, cultural exchange, and labor migration. Its language education policy has been influenced by the proposals made by the Council of Europe. The Council of Europe has developed its language education policy in three stages : (1) The Threshold Level provided a functional basis for language learning. It led to notional syllabus and the communicative approach to language teaching. (2) With its can-do statements, the Common European Framework for Reference of Languages is a new model for describing and scaling language use and the different kinds of knowledge and skills required. (3) The most recent development is the emphasis on intercultural citizenship and the proposal of a new paradigm named Platform: all education and human development must be based on language. In short, the European Union is a multilingual supranational agency, which now encourages intercultural citizenship and a command of both "plurilingualism" and "pluriculturalism"- terms recently coined by the Council of Europe's Language Policy Division.

著者

佐々木 英哲 Eitetsu Sasaki 桃山学院大学国際教養学部

雑誌

英米評論 = ENGLISH REVIEW (ISSN:09170200)

巻号頁・発行日

no.26, pp.47-71, 2012-03-29

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Sacvan Bercovitch has clarified in The Rites of Assent that American individualismhas had a share in consensus building and contributed to theAmericanization of society. This process is called the American Way. IfChillingworth the cuckold and Dimmesdale the paramour contribute together tothe American Way, why did the author hold an emotional and even a somewhatmorbid attachment to Chillingworth?The author lets the revengeful Chillingworth misuse the nineteenthcenturydomestic ideology that warned of the threat of that nameless horror representedby the bachelor, i.e., homosexual sex. Psychologically, the oldphysician confronts the minister as if he were blaming the latter for committinga deed likely to rouse the homophobic, i.e., forming an immature umbilical relationwith Hester, mother-goddess-like self-willed woman. To prevent the patriarchyhe stands on from backsliding into the pre-Oedipal Eros, and to preventthe basis of patriarchy, i.e., the compulsory heterosexuality, from breaking down,Chillingworth acts as the Law enforcing father. By actually living with the ministerDimmesdale on the pretext of treating his psychosomatic condition,Chillingworth creates the sacrosanct family, insinuates domestic ideology, behaveswithin Dimmesdale's psyche as a sacred father, or punishing super-ego,and thus preys on Dimmesdale with the Oedipal sense of guilt.In his observing eyes, however, Dimmesdale appears to reside in an enviablepatriarchic family-the family composed of the minister, Hester, and Pearl,the family exclusive of outsiders. According to Freud's theory of narcissism,Dimmesdale is, first, the model the physician wants to imitate, second, his opponent/ persecutor, and third, his homosexual lover. Chillingworth's homosexualstance is not, however, in conflict with the American Way, i.e., with the cause ofpreserving the androcentric society, because the heterosexual and the homosexualalike are prone to strive to maintain patriarchy.The author detected the common anxiety shared by the intelligent men ofthe seventeenth century like Chillingworth and the men of power of the nineteenthcentury like Hawthorne: the former were fearful of the antinomians who,like Hester, claimed thorough individualism and direct communication with God,and the latter were cautious against those who were influenced by the effect ofrevolutions in European countries around 1848, and those who imbibed radicalconcepts of freedom, including proto-feminism and the dismantling of the family.Therefore, the author lets Chillingworth protect the patriarchy and its foundationof the heterosexual norm and sexism-in a paradoxical way-by robbing him ofheterosexuality, letting him remain a bachelor, and uniting him homosexuallywith Dimmesdale.

著者

片平 幸 Miyuki Katahira 桃山学院大学国際教養学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.41, pp.105-131, 2009-12-22

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This essay examines how gardens of Japan were perceived by Western authors in the 19th century, by analyzing the writings of Edward S. Morse (1838_1925), John La Farge (1835_1910), Basil H. Chamberlain (1850_1935), and Lafcadio Hearn (1850_1904), who also played an important role in introducing Japanese culture to Western readers. Japanese gardens had already been introduced by Josiah Conder, an English architect and the author of Landscape Gardening in Japan (1893). Conder methodically explained the history, composition, and ornaments of Japanese gardens as well as introducing some well known gardens in Japan. The essay will compare and analyze how the four authors described Japanese gardens, and also the impact of Conder's writing on them. Morse, a zoologist, described how stones were precisely placed in order to compose a whole garden, and interpreted such features as reflecting the "reserve and sense of propriety" of Japanese people, based on his observation. La Farge, an artist who initiated Japonisme in the United States, visited Nikko with Okakura Tenshin (1862_1913) and Ernest Fenollosa (1853_1908) and described how a garden is drawn from nature and expresses "the ideas of peace and chastity, quiet old age, connubial happiness, and the sweetness of solitude".Chamberlain, a linguist, and Hearn, known for his numerous and influential writings on Japan, each refers to Conder's book, yet there is a stark contrast in the way they described and interpreted Japanese gardens. In Things Japanese, Chamberlain summarized the principal points of Conder's writing and presented a brief digest of Japanese gardens in a rather indifferent manner. Hearn also extracted some essential points from Conder's writing, yet he beautifully described the garden of his house in Matsue, and emphasized that how to "feel" is a key to understanding Japanese gardens. Reflecting the influence of Spencer's ideas, Hearn argued that to appreciate Japanese gardens requires one to understand Japanese people's innate sensibility.

著者

橋内 武 Takeshi Hashiuchi 桃山学院大学国際教養学部

雑誌

桃山学院大学社会学論集 = ST. ANDREW'S UNIVERSITY SOCIOLOGICAL REVIEW (ISSN:02876647)

巻号頁・発行日

vol.44, no.2, pp.337-352, 2011-03-28

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Tono-Monogatari, The Legends of Tono, is a collection of 119 folk narratives specific to the remote town of Tono and its neighboring villages of Iwate Prefecture. This paper is an attempt to answer the two questions: 1)How did the humble yet influential publication come about? 2)How did it grow to be a modern classic and to make Tono a pilgrimage site for folklore lovers? Tono-Monogatari is the first Japanese challenge to publish the oral tradition in book form. Actually, there were three people closely linked to this publication. Various forms of narratives were told by Kizen Sasaki, a young country man from Tono to Kunio Yanagita in Tokyo in 1908. These two men met for the first time by the introduction of Yoshu Mizuno, a young thriving writer living at the same boarding house with Sasaki. Mizuno was a ghost story lover, Sasaki was a great folk story teller himself, and Yanagita, public servant and writer, was a very attentive listener eager to dictate what Sasaki told. Then Yanagita travelled to Tono in August, 1909, to observe the setting of stories told. The result is the Tono-Monogatari, first printed and published privately for 350 copies. Thus this little book was known only among the restricted group of literary men and scholars until 1935 when there appeared its second, expanded version with enormous success. However, Tono has been a sleepy country town for a long time until 1970s, when the National Sport Games Soccer Venue and the Annual Convention of Japan Folklore Society were held. Since then there has been built such institutions as Tono City Library, Tono Folk Museum, an outdoor museum called Denshooken, and a folktale theater named Mukashi-banashi-mura. In 2010 Tono celebrated a hundred anniversary of Tono-Monogatari, with such exciting local events as the renewal opening of Tono Folk Museum, a centenary performance of folk drama, and 2010 Tono Seminar focused on this modern classic. Today Tono-Monogatari is still well read and provides the city identity to Tono, which remains to be a destination for Japanese folklore lovers.

著者

村中 淑子 Toshiko Muranaka 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.42, pp.91-111, 2010-10-20