著者

中橋 美幸 諸岡 晴美 眞鍋 郁代 諸岡 英雄 北村 潔和

出版者

富山大学

雑誌

富山大学教育学部研究論集 (ISSN:13446401)

巻号頁・発行日

vol.5, pp.63-66, 2002-09

著者

広瀬 信

出版者

富山大学教育学部

雑誌

富山大学教育学部研究論集 (ISSN:13446401)

巻号頁・発行日

vol.7, pp.1-14, 2004-09

著者

諸岡 晴美 中橋 美幸 諸岡 英雄

出版者

富山大学

雑誌

富山大学教育学部研究論集 (ISSN:13446401)

巻号頁・発行日

vol.5, pp.57-61, 2002-09

著者

田上 善夫

出版者

富山大学教育学部

雑誌

富山大学教育学部研究論集 (ISSN:13446401)

巻号頁・発行日

vol.3, pp.69-82, 2000-09

著者

田上 善夫

出版者

富山大学教育学部

雑誌

富山大学教育学部研究論集 (ISSN:13446401)

巻号頁・発行日

no.3, pp.69-82, 2000-09

被引用文献数

1

著者

鼓 みどり

出版者

富山大学教育学部

雑誌

富山大学教育学部研究論集 (ISSN:13446401)

巻号頁・発行日

no.8, pp.95-105, 2005-09

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How can the other world be represented in films? This paper deals with `picture in picture' of recent films and video clips. Firstly we look into holes in the Beatles'<< Yellow Submarine >> (1968) , Spike Jonze's<< Being John Malkovich >> and Peter Gabriel's video clips. Secondly we analyze the motives of `picture in picture' , i. e. window, mirror, screen, picture frame). We also notice zapping and monochrome effect. Thirdly we observe the function of television in picture of video clips. It conveys the message from artists to viewers. It may be looked as the person displayed. It brings supporter or disaster. It may be able to be fetish.

著者

鼓 みどり

出版者

富山大学教育学部

雑誌

富山大学教育学部研究論集 (ISSN:13446401)

巻号頁・発行日

no.7, pp.133-142, 2004-09

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What is the meaning of moving bodies in recent video clips ? How they are represented ? Video clips establish their own formular ; ambiguous story line, moving cameras in every angle, flashing light and dancing people. This paper discusses on moving bodies in film and video clips in 1990's. It will observe running heroin in Tom Tykwer's film " Lola rennt " to find the influence of video clips. Moving bodies except performing musicians seems to have increased in 90's. We look their tips to attract audience with thier visual effects. We also focus on violent imagges in clips to find out their visual cutral context.

著者

田上 善夫

出版者

富山大学教育学部

雑誌

富山大学教育学部研究論集 (ISSN:13446401)

巻号頁・発行日

no.7, pp.35-48, 2004-09

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In this paper, the local sacred places in the central and northern part of the Japan Sea Coast, from Fukui Prefecture to Aomori Prefecture, were treated. Some of them were investigated at their actual locations. And the distribution of the sacred places was compared with those of temples and shrines. Furthermore, the establishment of the sacred places of the area concerned was examined especially from the viewpoint of the mountain worship. The results are as follows.1) In the sacred places of the scale like a prefecture, sacred points are locate on the mountain feet, which form the edge of a plain or a basin. Moreover, the sacred point was established by the side of rocks, mountain streams, etc. 2) As a sacred point, many temples of Shingon group were chosen, as well as those of Tendai and Zen groups. 3) Sacred points are also located in the temple of asceticism or in the Kannonhouses by the shrine precincts. 4) Many Jodo group are seen in the southwest part of the area, and many Zen and other groups in the northeast part. Furthermore, Jodo ones are more in plains, but Zen, Tendai and Shingon ones, in the mountain sides. 5) Temples of Tendai and Shingon groups advanced to the area from early days and have had a strong relation to the sacred places, and the Zen group temples also keep a relation to them. 6) Hachimansha shrines have distributed widely over the area concerned; Inarisha shrines mainly in the northern part, Shinmeisha shrines mainly in the southern part, and Kumanosha shrines mainly inland. 7) Among the prominent shrines, the Kumanosha shrine has a particular connection with Kumano-sanzan and Tendai group, and relates deeply to the sacred places. 8) Originally, pilgrims visited both the sacred places and sacred mountains, and in a pilgrimage is contained the practice in mountains. 9) In Toyama, Tateyama mountain was in the course of the pilgrimage around the whole country. Moreover, it was considered that Saigoku, Bando and Chichibu Pilgrimages were the same as Dewa-sanzan Worship. 10) In northern part of the area, local sacred places connect with the sacred mountains, and climbing those mountains for prayer contains the mountain worship influenced by asceticism in it. As mentioned above, from the distributional point of view, the sacred places connected deeply with the Tendai and Shingon groups, and also with Kumanosha shrines. They were established at early times and located on the peripheries with a special relation to the Kannon. Furthermore, they are connected with asceticism and mountain worship, and it is thought that all these connections formed the fundamental character of the sacred places.

著者

田上 善夫

出版者

富山大学

雑誌

富山大学教育学部研究論集 (ISSN:13446401)

巻号頁・発行日

vol.8, pp.43-56, 2005-09

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In this study, the field investigation of the sacred places was done in and around Central Japan. Moreover, the distribution of the temple sects that related to them was clarified. In addition, the transition of the sacred place was examined from various regional bases of nature, belief, and so on. The main results are as follows. 1)The sacred point is on the characteristic natural landscape. Two or more Shinto shrines and different sect temples have gathered there. Though the sacred point is not a daily one, its environment is not a daily one, either. There is an amusement center next to the sacred point as there is a hell next to the paradise, and that makes both of them more remarkable. And it gives the sacred point and its surrounding a combined character. 2)Much more various elements are included in the sacred place where 33 and 88 sacred points were connected. The sects of Shingon, Zen, etc. are related to the sacred place and many pantheons are enshrined there. These sacred places had expanded from Ise, Kumano, Yoshino, Koya, Hiei, etc. to the peripheral regions, and even local elements came to be included there. 3)Ise is the area of Shintoism; Koyasan, esoteric Buddhism; Yoshino, Asceticism; and Kumano, the syncretization of Shinto with Buddhism. Such character of Kumano was suitable for the desire of the aristocrat, etc., and many people came to visit Kumano from at the end of the ancient period. 4)Saigoku sacred places came to be crowded since the iddle Ages. The goddess of mercy enshrined there was related to many sects and her sutras were widely recited. Much more various gods were enshrined in the sacred place, and that made the place very Japanese and therefore, accepted by people. At the pilgrimage of Saigoku sacred places, not only 33 sacred points but also Ise, Yoshino, Koyasan, the scenic areas, etc. were visited, and the sacred points came to include extremely various content in themselves. 5)Shikoku sacred places came to be crowded after the recent times, and "two in company" visited Kobodaishi's sage mark. Various gods and buddhas such as Goddess of Mercy, Fudo, and Jizo are enshrined in the sacred places. Moreover, the mild climate and the custom of entertaining may have made Shikoku sacred places widely interested. 6)Many local sacred places were established from the recent times. They were usually composed of Shingon sect temples. However, in the region with a powerful temple of another sect, that sect was the main part of the sacred place. The Shinto shrine where a local god is enshrined might not change even if the main temple sect changes greatly in the region. In such a region, it may not be the temple sect but the local Shinto shrine that relates to the sacred place. 7)The sacred place is related to a specific sect. However, holly sites, sage marks, etc. are seen in any sects. Therefore, they are visited in any sect just like the pilgrimage of the sacred place. As mentioned above, various gods and buddhas are enshrined in the sacred places. It can be thought that various elements had joined to the sacred places through the ages, and they became more and more diversified.

著者

広瀬 信

出版者

富山大学

雑誌

富山大学教育学部研究論集 (ISSN:13446401)

巻号頁・発行日

vol.7, pp.1-14, 2004-09