著者

遠藤 由紀子 Yukiko Endo

出版者

昭和女子大学女性文化研究所

雑誌

女性文化研究所紀要 (ISSN:09160957)

巻号頁・発行日

no.35, pp.25-41, 2008-03

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Heima Kajiwara, who was the chief retainer of the Aizu-han in the last days of the Edo period, disappeared suddenly in the beginning of the Meiji period. He had a child with Futaba Yamakawa in the Edo period and some children with Tei Mizuno in the Meiji period. Futaba had been brought up under strictly 'Samurai' ethic of woman in the Aizu-han and worked in the Tokyo Women's College of Education. Tei was an advanced woman who founded a free, private elementary school in Nemuro, Hokkaido and worked to promote the importance of Education. Recently the re-evaluation of Tei's work brought with it the discovery of the location of Heima's tomb. The discovery clarified what happened at the end of Heima's life. Both Futaba and Tei brought up their children while working and single. Both women did not adhere to the traditional conventions of marriage, and lived their lives without depending on their husband.

著者

遠藤 由紀子 Yukiko ENDO

出版者

昭和女子大学女性文化研究所

雑誌

昭和女子大学女性文化研究所紀要 = Bulletin of the Institute of Women's Culture Showa Women's University (ISSN:09160957)

巻号頁・発行日

no.47, pp.37-54, 2020-03-31

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Kenjiro Yamakawa of Aizu fought in the Boshin War on the losing side. After the war, he studied abroad at Yale University in the early Meiji era, earning a PhD in physics. Later, he served as president of Tokyo Imperial University and led the education world in the Meiji period. Kenjiro’s eldest son Makoto took a wife named Yoshi from the Kajii family of military doctors from Daishouji. According to the “Aizu Zakki” recorded by Yoshi and preserved by her descendants, Kenjiro had informed Yoshi about the history of the Chugoku region and the Aizu clan, the relatives of the Yamakawa family, and his knowledge of waka poetry. The records show that Kenjiro passed on knowledge and education to his eldest son’s wife and expected her to support the Yamakawa family. People of Aizu who moved to Tokyo maintained a sense of belonging to Aizu, which helped discipline themselves even after the modern era. Descendants of Yoshi, too, live in modern society with a sense of pride and identification with their ancestor’s hometown.

著者

遠藤 由紀子 Yukiko ENDO

出版者

昭和女子大学女性文化研究所

雑誌

昭和女子大学女性文化研究所紀要 = Bulletin of the Institute of Women's Culture Showa Women's University (ISSN:09160957)

巻号頁・発行日

no.48, pp.1-16, 2021-03-31

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I conducted a study on Sakurai Onnajuku, which was headed by female educators Chika Sakurai and Fuki Kuratsuji, who were families to each other. The study revealed how the said cram school was merged with Nihonjoshi Koutougakuin.The year of the merger was "1941". It was confirmed that before the war, the faculty members of Nihonjoshi Koutougakuin valued English education without being tied to the prevalent public opinion of expelling English.As they celebrate their 100th anniversary of establishment, they would like to continue promoting education and research so that women can play an active role in and open up their lives to our globalizing society.

著者

遠藤 由紀子 Yukiko Endo

雑誌

昭和女子大学女性文化研究所紀要 = Bulletin of the Institute of Women's Culture, Showa Women's University (ISSN:09160957)

巻号頁・発行日

vol.35, pp.25-41, 2008-03-01

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Heima Kajiwara, who was the chief retainer of the Aizu-han in the last days of the Edo period, disappeared suddenly in the beginning of the Meiji period. He had a child with Futaba Yamakawa in the Edo period and some children with Tei Mizuno in the Meiji period. Futaba had been brought up under strictly 'Samurai' ethic of woman in the Aizu-han and worked in the Tokyo Women's College of Education. Tei was an advanced woman who founded a free, private elementary school in Nemuro, Hokkaido and worked to promote the importance of Education. Recently the re-evaluation of Tei's work brought with it the discovery of the location of Heima's tomb. The discovery clarified what happened at the end of Heima's life. Both Futaba and Tei brought up their children while working and single. Both women did not adhere to the traditional conventions of marriage, and lived their lives without depending on their husband.

著者

遠藤 由紀子 Yukiko ENDO

出版者

昭和女子大学文化史学会

雑誌

昭和女子大学文化史研究 (ISSN:13463993)

巻号頁・発行日

no.10, pp.35-57, 2006

著者

遠藤 由紀子 Yukiko Endo

出版者

昭和女子大学大学院生活機構研究科

雑誌

昭和女子大学大学院生活機構研究科紀要 = Bulletin of the Graduate School of Human Life Sciences, Showa Women's University (ISSN:09182276)

巻号頁・発行日

vol.15, pp.31-43, 2006-03-31

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We cited as an example the Kotoni soldier village and the Ebetsu soldier village, comparing the detities of shrines in these two Tonden soldier village. In the Kotoni soldier village where many kyu-aizu-hanshi settled worshippedthe ancestor of their former feudal domain as the deity of their village shrine, while in the Ebetsu soldier village, the place of worship of the Ise shrine which is representative of the country unified under the centralistic Emperor system was made to serve as a village shrine. This indicates that kyu-aizu-hanshi for whom the Meiji era started with the defeat of the Boshin War lived vigorously, cultivating the land to build a nation, while still retaining in a new world the sense of identity as a member of their former feudal domain.