著者

橋内 武

出版者

桃山学院大学

雑誌

桃山学院大学社会学論集 (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

橋内 武

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.45, pp.97-114, 2012-01-31

著者

橋内 武

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.37, pp.193-215, 2007-12-10

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What are the languages used in Malta ? What is the state of language education in the Republic of Malta ? This paper is an attempt to answer these questions. A Mediterranean archipelago, Malta, is located 93 km off the southern coast of Sicily. This Republic gained independence from Britain in September, 1964, and joined the European Union in May, 2004. With about 400,000 inhabitants, it forms a bilingual, if not trilingual, society. More than 90% of citizens follow the Roman Catholic religion. Most people speak Maltese as their mother tongue, but some elite families bring up their children in English. There are two official languages: Maltese and English. These two languages make up the society diglossia with English as the high variety and Maltese as the low variety. Clearly the third language is Italian due to its historical and geographical affinity. Italian TV channels can be received throughout the archipelago. Thus the most popular modern language taught at school is Italian, followed by French, German and Spanish. Although the Maltese language, written in Roman alphabet, is derived from Arabic, standard Arabic is unpopular among the Maltese, partly because of very different scripts, and partly because of its association with Islam. Since tourism and manufacturing are the two major industries, the demand for English and other European languages is strong. The current school education is based on the National Minimum Curriculum, which follows a bilingual education policy. Students are expected to use both Maltese and English depending on the subject, and learn at least one foreign language as well. At primary school, Maltese is the main medium of instruction with some use of English, while at secondary school, Maltese is used for teaching Maltese, History, and Religion, and English is used for Maths, Science and ICT. The emphasis placed on language education in secondary schools varies. Independent schools tend to put greater weight on modern language education, whereas national and church schools give less time to languages other than Maltese and English. At the tertiary level, English becomes the dominant language for academic purposes except in the case of Maltese Language and Literature, and foreign languages.

著者

橋内 武

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.48, pp.161-175, 2013-08

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

橋内 武

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 = St. Andrew's University bulletin of the Research Institute (ISSN:1346048X)

巻号頁・発行日

vol.44, no.3, pp.31-73, 2019-03

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Do you know what Hansen's disease is ? Formerly known as "leprosy," it is an infectious skinand peripheral nerve disease caused by Mycobacterium leprae. It used to be extremely difficult tocure, resulting deformed faces, falling off fingers, and crippled limbs. However, today the diseasecan be effectively cured with tablets prescribed regularly for several months. Until 1996, however,Hansen's disease patients in Japan were forced to live in remote sanatoria until they passedaway, representing an infringement of the Japanese Constitution in terms of basic human rights.In those days the contagious power of the infection was thought to be severe, so the governmentenacted Leprosy Prevention Acts in 1907, 1931, and 1953. The aim was to isolate the patients inHansen's disease sanatoria in lonely islands such as Nagashima, or in extremely remote locationsfor the rest of their lives.Both Aisei-en and Komyo-en are located at Nagashima Island in Setouchi, Okayama Prefecture.The former was the first national colony of its kind set up in 1930, while the latter was originallybuilt at the Yodo River Delta, Osaka in 1909, but was moved to the island in 1938 after the MurotoTyphoon completely destroyed the entire premises in 1934.The patients' lives at the sanatoria were miserable and pitiful until the 1953 Act was finally repealedin 1996. Picked up either in the street or at home, they were treated like cattle, carriedin a freight car from the station near their hometown to their remote destination. On their arrival,they were loaded into a truck or bus, (and then a ferry) and transported to the sanatorium. Assoon as they entered the premises, their bodies and personal effects were thoroughly disinfected.The newly arrived had to sign a contract with the institution authorizing the use of their body fordissection after death.These patients had to live together as a group in the same room without privacy. Althoughthey were fundamentally patients, they had to engage in manual work, not only constructing roadsand buildings, but also cultivating lands to produce crops and vegetables, and keeping chickens,pigs, and cows. They also did the necessary domestic work including cleaning, sewing, and washing.Less severely affected patients looked after the more serious cases. If a patient broke a codeof the institution, he or she might be confined in a cell for several days.Before a couple could get married at the sanatorium, the man had to be sterilized. If the womanbecame pregnant, she had to have an abortion. The couple would start their new life with thebridegroom visiting his bride's dormitory, where she lived together with her other female roommates.The patients suffered heavy prejudice from the general public, leaving many to live under falsenames. They scarcely left the colony to visit their hometowns. When they did, they might be rejectedby their family and neighbors, as well as by hotels and restaurants. Even after death, theirashes remained even to this day in the cenotaph of the sanatorium, without relatives taking themback to their home graveyards.In spite of such terrible, miserable conditions, most of the patients somehow managed to enjoytheir sanatorium lives. The young people studied at elementary and secondary schools within thecolony. Some even went to the four-year part-time senior high school in Aisei-en, the only onein Japan for Hansen's disease patients. Creative patients wrote distinguished poems, novels, andessays. Blind musicians played instruments and gave moving concerts now and then. Some enthusiastsformed drama circles to perform plays. Games such as go and shogi were very popularamong male patients.Memorable days included seasonal events such as cherry-blossom viewing, outdoor teaceremonies,summer bon festivals, and sports days in autumn. The building of the Oku-Nagashima Bridge connecting the island with the mainland, on May 9th, 1988, was an event withgreat joy, when everyone was able to happily cross over to the other side.The 89-year history of Hansen's disease patients in Japan under the Leprosy Prevention Actsis truly awful, but their lives should be remembered as part of the forced isolation system. Theformer patients who suffered from this disease were victims of these notorious acts, and wish tohave this extraordinary heritage recorded and remembered for the generations to come. It wouldbe wonderful if these Japanese sanatoria in the Inland Sea might be inscribed on the WorldCultural Heritage list in the near future.

著者

橋内 武

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of Humanities Research,St.Andrew's University (ISSN:21889031)

巻号頁・発行日

no.14, pp.25-85, 2021-03-16

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After a struggle against revising the Leprosy Prevention Law(らい予防法)of 1953, a high school for young patients was founded at Aiseien Sanatorium, Nagashima Island, Setouchi City, Okayama Prefecture in September,1955. The school was named Niirada Branch, Oku High School(邑久高校新良田教室). It was officially managed by the Okayama educational authorities, staffed by the local teachers, and financially supported by the JapaneseGovernment.Students from all over Japan entered the school, boarding at Aiseien, andattending classes four periods a day for four years. Each class had up to 30students, with enrollment steadily declining. The high school branch closedin March, 1987, with a total of 307 graduates over 32 years. Now there remains a school monument at the site.Because the Leprosy Prevention Law regarded Hansen's disease patientsas the source of a 'terrible infectious disease', sanatorium authorities disinfected the patients' body and personal effects on their arrival at the lonesomeisland colony. The law enforced its isolation policy not only by sending themto the remote sanatorium but also by discriminating against them within thepremises, dividing the patient quarter from the non-patient quarter. The highschool classrooms were in the patient quarter.Most school teachers actually had a strong prejudice and discriminatedagainst the patient students. Being afraid of Hansen's disease infection, theteachers wore 'prevention gowns' to go to the classrooms. They taught their subjects always on the platform without coming down to the student level.There was clearly physical and psychological distance between teachers andstudents.On the other hand, the patient students were not allowed to enter theteachers' room in the non-patient quarter. In order to meet an individualteacher, a student had to ring the bell at the entrance several times likeMorse code. Then the teacher came out of their room to converse with thestudent. This was thought to be a form of prejudice and discriminationagainst such students. Thus they asked the head teacher to change the system. There were several debates between both camps. The bell system waseventually abandoned in 1973 so that the students could enter the teachers'space for consultation.Based on the above story, a movie entitled 'Listen to the Bell Ringing'(「ベルの音が聞こえる」)was made by a group of Okayama citizens underthe direction of YAMAMOTO Mamoru(山本守). They were all amateur actors who either auditioned or volunteered. After over a year of filming, theycompleted the production, and began showing the movie in Setouchi City inthe winter of 2020. The film is now expected to be shown at several leprosysanatoria and educational institutions all over Japan so as to enlighten thepeople about the basic human rights regarding prejudice and discriminationagainst the Hansen's disease patients and their families.

著者

トニー オーガード 橋内 武 Tony Augarde Takeshi Hashiuchi

雑誌

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

巻号頁・発行日

no.2, pp.103-140, 1990-08-30

著者

橋内 武

出版者

社会言語科学会

雑誌

社会言語科学 (ISSN:13443909)

巻号頁・発行日

vol.20, no.2, pp.3-18, 2018

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<p>本稿は社会言語科学会第40回大会における筆者の特別講演をもとにして,「ヘイトスピーチの法と言語」について論述するものである.第一に2016年5月に成立したヘイトスピーチ解消法の言語的特徴を明らかにし,第二に(主に在日コリアンに対する)ヘイトスピーチ蔓延の実態について述べ,第三にヘイトスピーチ解消法の成立の経緯と問題点について考察する.とりわけ,ネット右翼によるSNS投稿・拡散や街宣デモによって顕在化したヘイトスピーチには,歴史的・政治的・社会的背景があるということを強調すると同時に,ヘイトスピーチ解消法を「法と言語」の観点から分析するものである.</p>

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

橋内 武

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.37, pp.453-454, 2007-12-10