著者
芦田 徹郎
出版者
甲南女子大学
雑誌
基盤研究(B)
巻号頁・発行日
1996

本研究は、オウム真理教現象をとおして、現代社会および現代人(とりわけ日本における)の特質を探ろうとしたものである。ここで「オウム真理教現象」というのは、同教団の思想ならびに行動、とりわけサリン攻撃などの犯罪的あるいは反社会的行為と、それへの一般社会の反応(反発)の両方からなる独特の諸現象を指している。上記の目的を達成するため、新聞・雑誌報道、単行本、テレビ放送などをつうじて情報を得るとともに、オウム関係者へのインタビューや、東京、熊本、静岡、山梨など同教団と深い関わりのある地域での現地調査を実施した。こうした調査によって収集したデータは膨大な量に達しており、その全体的な分析を完了するには、もう少し時間が必要である。今回は、オウム真理教と対立した熊本県波野村と山梨県上九一色村という二つの地域社会の対応についての詳細な記述と比較と検討をとおして、現代社会に広がる、ぼんやりとはしているけれど、根深い不安を明るみに出したことで満足しなければならなかった。私たちは、この不安がオウム真理教の思想と行動にも共有されているという仮説を持っている。このテーマについての研究は、今後も継続して行くつもりであり、遠からず、オウム真理教現象総体についての現代社会論的意味をはっきりさせたいと考えている。
著者
飯田 剛史 芦田 徹郎
出版者
社会学研究会
雑誌
ソシオロジ (ISSN:05841380)
巻号頁・発行日
vol.25, no.2, pp.83-118,149, 1980-12-31 (Released:2017-02-28)

Oomoto, a new religion founded in 1892, is notable for its charismatic leaders and two harsh suppressions by militarist governments (1921, 1935). after World war II the order has been rebuilt,and now has about 160,000 affiliates. The findings of our research (in 1979; number of the subjects: 76 families, 181 persons) are as follows. There is not much difference in social characterbetween our subjects and the rest of the citizens. Our subjects comprise members of the first generation (43%), second (29%) and third (21%). They have the fundamental beliefs common to Japanese traditional religious patterns. Those beliefs and services are practised among them at a high rate. The membership of the families is almost stationary. ' The deprivation theory" of conversion is not applicable to most of the members. Through the influence of the family, most of them accept Oomoto as the family religion. As for the degrees of the commitment,these fall into three groups. 1. Deeply committed (24%). They have the title "Missionary", but are not necessarily eager about the mission. Their average age is high. 2. Committed (54%) Theyobserve everyday services strictly or loosely. Two-thirds of them are women. 3. Indifferent (23%). One of the most notable teachings of Oomoto is "to renew and rebuild theworld". It was a messianistic appeal and wasconnected with the Buddhist millenarian belief in the world of "Miroku". There have been various interpretations of this teaching in the order. Today the most dominant (33 %) is one that lays emphasis on the renewal of each individual'ssoul.(A few have the eschatological interpretation : 5%). This interpretation does not deny logically the implication of social change. But practically, most of our subjects have lost interest in social change. Most of them are content with their life and work. And the belief in their god is characterized by the gratitude and intimacy foward him who support^their everyday life and the continuity of their amcestry. The portrait of the Oomoto affiliates by our research is much different from that of the prewar period, based mainly on literary documents. We can see at least that the teachings' once considered "the most radical idea of reformation by modern Japanese populace", have, in the interpretation and practice of the affiliates, been reconciled with the everyday life of today. We do not intend to estimate negatively this state of belief. We might then not study the problem of belief from the dualistic vieue,ie. sacred vs profane, but inguire into everyday life as something which embraces the sacred, dynamically and historically.
著者
芦田 徹郎
出版者
社会学研究会
雑誌
ソシオロジ (ISSN:05841380)
巻号頁・発行日
vol.37, no.3, pp.169-177, 1993