著者

金 明秀

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.40, no.2, pp.97-113,170, 1995-05-31 (Released:2017-02-15)

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An attempt is made to elucidate the structure and formation process of ethnicity that is defined by the attitude and behavior associated with an ethnic affiliation. Data are drawn from "The 1993 Research of Consciousness among Korean Youth in Japan," which is the first nationally representative sample of Korean residents to be conducted in this field. Result shows that (1) ethnicity can be divided into two dimensions of ethnic orientation; (2) one of the two orientations is based on emotional ties with the brotherly ethnic group (relation orientation) , (3) the other is based on instrumental behavior related to ethnic issues (instrumental orientation) ; (4) the relation orientation is mainly formed through contact with ethnic tradition in the family by inheritance; (5) the instrumental orientation is, for the most part, formed acquisitively by the education and the participation in the ethnic organization; and (6) there is no substantive effect of discrimination and inequality on the formation of ethnicity.

著者

福岡 千珠

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.50, no.3, pp.57-73,191, 2006-02-28 (Released:2016-03-23)

参考文献数

27

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The objective of this paper is to examine the various ways the Irish language has served as a symbol of a nation, through two different phases of Irish cultural nationalism: nationalism in the 'nation-building' stage where its primary aim is to construct national identity and in the 'reconstructing' stage, where the object is to maintain and to endorse an-established national identity. In order to examine how discourses of cultural nationalism have changed, I think it necessary to analyze these phases of the Irish cultural nationalism. Firstly, I analyze the discourses deployed by the Irish language revival movement which started towards the end of the nineteenth century. Examining how the language was represented in the movements, I reveal that the discourses of cultural nationalism denied the 'co-evalness' of the language, and always represented it with nostalgia. This representation of the native culture is still influenced by the Anglo-Irish colonial discourses of the end of the eighteenth century. Secondly, in opposition, the Free State government came, after independence, to retrieve the co-evalness of the language when it introduced compulsory education and adopted revival policies. This means that the government tried to prove, in the triangular relationship with Northern Ireland and Britain, that it was a legitimate institution of the Irish nation by inheriting the native language. However, this attitude provoked much hatred among Unionists in Northern Ireland, and the heated dispute over the validity of the language even in the South. These changes could not be interpreted as a simple failure of the cultural nationalism.With the change from 'nation-building' to 're-construction,' cultural nationalism shifted its focus from primordiality of culture to its contemporaneity. It brought into question the historical and political belongingness of the language, and revealed the nation's sectarian and ideological division rather than its unity.

著者

渡邊 洋之

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.54, no.3, pp.19-35,177, 2010

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Ecological problems caused by introduced species have today drawn worldwide attention. However, the subsequent claim that every introduced species should be eradicated has recently been questioned: some scholars have pointed out the possible connection between such a claim and racism directed against immigrants. A harmful species introduced from a different country or region and named after its place of origin, they argue, can reinforce feelings of prejudice towards immigrants who came from that place, and vice versa. The aim of this paper is to disentangle this intricate relationships between flora and fauna and human society through the case of a plant called "Taiwan-gusa", the name by which I knew it in my childhood, by exploring the reasons why the plant was so named. First, this paper regards the names given to introduced species as catachresis, which enables us to see not only borrowing and adoption between one sign and another but also the gap which always exists between a sign and the object it signifies. The paper then shows that the plant has many other names in various dialects, most of which are related to objects of fear or causes of misfortune: diseases, wars, natural calamities, and so on. Considering that "Taiwan-gusa" is one of these names, we could see here evidence of the social prejudice surrounding Taiwan and its people, in which they have often been associated with fear and misfortune. If we accept that the names of living things are catachresis, then a name related to a certain place name cannot avoid being affected by the figurative meanings and images attached to the place, including social prejudices. We should be aware of the phenomena caused by catachresis as we consider the measures to be taken with regard to introduced species.

著者

荒木 康代

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.51, no.3, pp.57-73,207, 2007

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The purpose of this paper is to consider why the wives of merchant families had the authority to manage their family businesses (with the help of several apprentices) under the Japanese patriarchal "Ie" system before World War II. In this paper, I will describe the "Goryonsan" who were the wives of merchants in the Osaka Senba area. Goryonsan had great influence and considerable authority in the management of the merchant families. Looking at this type of female role, I intend to analyze what gave these women their authority. Some researchers have explained their authority in terms of "continuation and prosperity of the Ie family". They assert that the Ie family was very important to merchant families and it was therefore required that women with business skills participate in its management in order to accomplish the continuation and prosperity of the Ie family. I think this is a reasonable explanation. But in this paper, I concentrate on the human relationships in the shops and homes in Senba merchant families. In the Senba merchant stores, the merchants families lived with their employees, and the work space was family space as well. Goryonsan had the role of caring for, disciplining, and managing the boy apprentices both in the house and the store. In particular the womens role in disciplining the boy apprentices so that they would become good merchants was very important to the family business. And these relationships between Goryonsan and the employees continued for a long time. Under these circumstances, it seems to have been inevitable that women would take on a dominant role in the management of the house, as well as the store. It was this system of the merchant families that gave them authority.

著者

仁平 典宏

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.48, no.1, pp.93-109,169, 2003-05-31 (Released:2016-05-25)

被引用文献数

2

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The dominant conception of volunteer activities views them as the activities of idealistic "citizen." The conception is based on the following three empirical assumptions:1) the number of people participating in volunteer activities has been increasing;2) people take the initiative to carry out the activities, rather than being forced by compulsory community organizations; and 3) the activists are not biased toward a specific social stratum. However, by analyzing various statistical data on the changes in volunteer activities after 1980s, this paper shows that none of the abobe assumptions are justified. In the first place, there has not been a real increase in volunteer activity. The "increase" in the number of volunteer activities in the statistical data is explained largely by the fact that as time passes more people define their activities using the word "volunteer." Secondly, most volunteer activities are still performed through the community organizations. Thirdly, as for the social stratum, the upper economic class has greater influence on volunteer participation than before, which is the opposite of the current perception. From this perspective, while the space for citizens' participation will expand, it is likely that economic power extended without the market will be more influential in the public sphere. So far, Tocqueville's idea has been the mainstream, conceptualization of civil society in relation to administrative authority. However, it is important to build the independence of civil society in relation to the market. This construction depends on how positively NPOs can intervene in the inequality which spontaneously exists inside the civil society, and how effectively NPOs can mediate the voice of people who suffer a relative shortage of resources and space.

著者

西村 大志 赤川 学

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.45, no.2, pp.146-154, 2000-10-31 (Released:2016-11-02)

著者

井上 宏 森下 伸也

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.42, no.1, pp.125-134, 1997-05-31 (Released:2016-11-02)

著者

片田 孫 朝日

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.48, no.2, pp.23-38,157, 2003-10-31 (Released:2016-05-25)

参考文献数

25

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This article explores the masculine practice of elementary schoolboys and it's embodiment in their play activity and conversation. In Japan, most scholars of Men's Studies have adopted the Social Learning Theory of sex role, which argues that children learn appropriate behavior and attitudes through various sanctions from their parents and others, and through watching television and reading books. Internalization of masculine norms and values, such as "boys must not cry", has often been assumed in these studies. Generally, gender studies, including Women's Studies in Japan have accepted this kind of socialization theory. In contrast with these arguments, this study places great importance on child-peer interaction and tries to understand young boys' masculine speech and behavior as useful "social skills" in their interaction. The data is based on participant observation of boys and girls aged six to nine in a child care center in Kyoto city over six months in 2002. It was found that children mostly play segregated into groups of boys and girls. With reference to anthropologist Majorie Goodwin's work, an investigation of how boys and girls design directive and response was conducted. The results are as follows. Boys often make their directives emphasizing hierarchical arrangements among members. Imperative forms such as "yamero(stop)" and aggressive terms are used to construct asymmetry participant structure. It can be observed that leaders frequently instruct other team-mates in aggravated forms, denouncing their skills in the team games that young boys like to play. These practices are conducted with self justification in order to win the game. In these cases, thoughtfulness is not expressed between playmates, and boys of lower status also try to assert themselves as strongly as possible. Therefore, masculine behavior is practiced and learned not only because of social norms, but also because of its usefulness in social activity and interaction. This study shows the process whereby masculine plactice is constructed as social skills and emphasizes the importance of ethnography of social activity and practice for gender studies.

著者

轟 亮

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.51, no.2, pp.127-134, 2006-10-31 (Released:2016-03-23)

参考文献数

7

著者

善積 京子

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.27, no.3, pp.45-73,145, 1983-01-31 (Released:2017-02-18)

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This paper is an attempt to study how illegitimate children were born and reared. The investigation deals with 396 illegitimate children entrusted to one child guidance clinic. Firstly these cases were classified into three groups, according to the mothers' feelings for their children at birth, and then the backgrounds of the illegitimate births were examined. The first group contains those who wanted neither to bear nor to rear their children; the second group those who wanted to bear them legitimately, and the third group, those who dared to bear their child illegitimately. In the first group, illegitimacy is caused partly by social factors, such as condonation of rape and the lack of sexual education, and partly by in dividual factors such as ignorance, lack of intelligence, poverty, and unconscious needs. In the second group, illegitimacy is directly caused by the prevention of marriage by, for example, the irresponsible behaviour of the mother's partner, disruptive intervention by relatives or over-expectation of marriage system in Japan and the norm of legitimacy has a great deal to do with causing illegitimacy. Secondly four fostering patterns were introduced regarding the others' intention to foster their children and their actual behaviour. Factors affecting the rearing of illegitimate children can be divided on three levels: first, social structure-the norm of legitimacy and social resources : second, social relationships such as those with the child, father, kin, and the new partner; and capacity to foster, and her health.

著者

大岡 頼光 高島 昌二

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.43, no.2, pp.102-110, 1998-10-31 (Released:2016-11-02)

著者

團 康晃

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.58, no.2, pp.3-19,142, 2013-10-31 (Released:2015-05-13)

参考文献数

11

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In the classroom, although students often laugh with friends, teachers cansometimes censure them for certain activities where laughter is unacceptablebehavior. This paper describes the structure of this type of hilarity, consideringinstances where teachers can disapprove, according to ethnomethodology andconversation analysis By analyzing two types of interaction, the author attempts to shed light onthe following main points. First, in terms of laughter produced during a groupinterview, two types of laughter exist. On the one hand, some jokes elicit laughterfrom every participant. On the other hand, some jokes are not funny for allparticipants. Some activities considered to be joking produce the latter kind oflaughter, and can be penalized by the teacher. This form of mockery differs incertain aspects from that examined in a preceding study by Drew. Second, ittends to be produced in a particular sequence organization. Three steps have beenobserved in such a sequence. First, a preceding actor acts in a certain manner so asto poke fun at a subsequent actor. Some actions tend to be utterances organized asfirst-pair part with some amusing components, or to be utterances with humorouscomponents dependent on a preceding utterance. Second, when the subsequentactor responds to the preceding action, the embedded comical component isimputed to him. Third, participants can laugh at the subsequent actor because ofthis imputation. In addition, if the subsequent actor does not respond to the preceding action,the preceding actor could repeat this action, that is, to tease, to laugh at him, or toimpose sanctions against the rejection of the preceding action. As a consequence of these structures, the subsequent actor is given a paradoxicalidentity different from those sharing co-membership.

著者

近森 高明 竹中 均

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.50, no.1, pp.155-164, 2005-05-31 (Released:2016-03-23)

著者

樫田 美雄

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.51, no.1, pp.171-177, 2006-05-31 (Released:2016-03-23)

参考文献数

4

著者

宮武 実知子

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.50, no.3, pp.75-91,190, 2006

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"The Cornerstone of Peace," which is located in the southern half of Okinawa prefecture, is a very famous symbol for war and peace. The monument is engraved with the names of about 240,000 men and women who lost their lives in the Battle of Okinawa, regardless of nationality or whether they were military or civilian. Many journalists, newscasters, and politicians mention it as an ideal monument for the war dead. In this article, I will argue about the correlation between official memorial places and public opinion. In case of Okinawa, before "the Cornerstone of Peace" was built, hundreds of monuments had been built by the war bereaved in Okinawa as well as by administrative units of local government. Such monuments by local governments were often looked at critically as selfish, so that a new kind of monument was needed to dedicate to the whole war dead. After 1991, when the project to build the Cornerstone was announced, some people argued against it and others for it. Then once the monument was erected in 1995, it was praised as an ideal monument without controversy, especially in Japan proper. More importantly, these days, the need for a new kind of memorial which can replace the controversial Yasukuni Shrine is becoming an issue. The case of "the Cornerstone of Peace" in Okinawa can offer some solutions to this issue.

著者

馬場 靖雄

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.45, no.1, pp.50-54, 2000-05-31 (Released:2016-11-02)

著者

上野 加代子

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.48, no.3, pp.121-126, 2004-02-29 (Released:2016-05-25)

著者

戸江 哲理

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.51, no.3, pp.39-55,208, 2007

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One may say that the only person who knows everything about her/his trouble is the person her/himself. On the other hand, we can actually "share" our troubles with others. How can we make this happen? To answer this, I apply conversation analysis to conversational data. The co-membership of the troubled is inter-visualized by participants in "proving" ones own access to a kind of troubled experience vis-a-vis another report of troubled experience. Ones own access is demonstrated, for example, by the procedure of making an independent assessment of the trouble, and by procedure of producing a "second story" of trouble following a co-participants "first story." Once the co-membership of the troubled is inter-visualized, it is interesting that a participants report of her/his "own case" is heard as "proposal" or as "advice" by co-participants. Moreover, such a proposal may be "improper" because it is constructed as a report of "ones own case." A rejection of such a proposal may occur indirectly.This means that a rehash of troubles-talk is preceded by formal acceptance and/or silence and/or a preface. In doing so, a trouble teller may orient to the co-membership by inviting the other participants to talk about their troubles. My conclusions are: (1) even if the co-membership of the troubled is inter-visualized, participants may be divided into counter-sub-categories such as trouble-resistive (proposal) and trouble-receptive (rehash). However, both the proposals of "ones own case" and the rehashes of troubles-talks are implemented by the orientation to the co-membership of the troubled. This contributes in making the topic "rich." (2) The sociology of trouble has taken it for granted that one orients to resolve ones own trouble when one talks about it. However, rehashes of troubles-talks through the rejection of advice imply that there may be trouble-talks that dont orient to solutions. (3) The co-membership of the troubled prepares a "safe" utterance environment for "improper" proposals. This sequential environment is critical to institutional settings such as mothering and self-help groups.

著者

江南 健志

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.52, no.2, pp.39-55,178, 2007-10-31 (Released:2016-03-23)

参考文献数

22

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On the one hand, forestry in Japan brings to mind images of foreign lumber imports and rural depopulation. On the other, it can be said that a new value and meaning have been given to forested areas. This has led to the ‘rediscovery” of forest villages as a model for a new society that strives for a harmony between nature and man, and a positive re-evaluation of traditional forest management techniques. One such technique is “Nasubigiri forestry.” The purpose of this paper is, from the perspective of life in a forest village, to object to the idea of “Environmental Justice” that has recently been given to such forest villages, while praising and presenting a view of harmony with nature, and symbiosis. This paper does not aim to criticize environmental protection. Rather, it attempts to point out the distance that lies between the directionality of this theory that is presented as the “Truth,” and actual life in a forest village. The main discourse herein points out problems with environmental justice from the Perspective of people engaged in traditional “Nasubigiri forestry” technology currently practiced in the Isato Township, Kumano City, Mie Prefecture, and considers the ideal approach to a recognition of the environment, one that takes the thinking of forestry managers and workers into account.

著者

田 恩伊

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.55, no.3, pp.19-36,129, 2011

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The objective of this paper is to study intentional communities from asocially composed point of view by considering their contemporary significance and searching for new movement towards their reinterpretation. "Intentional community" is an inclusive term for alternative and utopian living groups intentionally formed as small groups to share a common place and a common vision. Moreover, regarding intentional communities (hereinafter referred to as ICs) (hereinafter referred to as ICs) in Japan, analyses were made based on fieldwork that was carried out in more than seven Japanese communities from 2006 to 2009; research references and secondary data from the 1960s and 1970s; interviews with people and members who had aleading role in the community movement; and other sources. In this paper the following is mainly studied: First of all, this study accepts the traditional interpretation of sociology concerning communities and their sociological contributions. Despite these predefined boundaries, a new theory was developed to gain a better perspective and to view such communities as something that can be constructed or created. To achieve this objective, some recently presented theories on communities are reviewed. Secondly, this study focuses on clarifying some commonly accepted concepts and historical views of ICs because there has been no previous research, nor academic articles, on ICs in Japan. Moreover, it was found from the collected secondary data that the term "Intentional Community" was already being used by Japanese community movement groups in the 1970s from the collected secondary data. Thirdly, this study was carried out to compare the current trends of ICs in Japan after the 1990s with communities that have existed since the 1960s. Close attention is also paid to the changes in the economic system of communities and communal meals, and how the new types of intimate sphere were expanded to the subsequent creation of communities as the public place. Lastly, this study suggests new directions for the development of research on communities based on the information illustrated in this paper, such as cooperation between ICs and the mainstream, an inclination toward ecology, diversification of the structure and form of community, and reconstruction of the new intimate sphere leading to the public sphere.