著者

浜本 満

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.9, pp.53-70, 2006

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Anthropological writings abound in allusions to belief. Ethnographers have been accustomed to say, for example, that people of such and such place firmly believe that most of their misfortunes are caused by witchcraft of envious neighbors, or that they believe in the supreme God who controls rainfall, etc. Such descriptions have often been considered problematic, to say the least. For, as many critics argue, if the term "belief" is related to some inner state of a believer, it would be enormously difficult to infer other people's belief, particularly if they are culturally different, when you have no means of access directly to the inside of someone's mind. In this article I will show this kind of criticism is based on inappropriate assumptions about the very concept of belief, and thus is totally unfounded. As Needham's famous book "Belief, Language, and Experience" shows, this criticism might well have devastating effects on anthropological research. I will argue that the word 'believe' as well as other related concepts does not refer to any specific inner state of mind, but is related to two axes of binary estimation of the belief-object: an axis of trustworthiness (true/false distinction in reference to a proposition will be shown to be just another case of trustworthiness), and an axis of possibilities of conflicting judgment in shared discursive space (space of communication). Belief (and/or knowledge) is not simply a matter of intellectual concern, but is directly pertinent to social subject's pragmatic engagement with the world seen as a kind of a gamble-space.

著者

住田 正樹 溝田 めぐみ

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

vol.3, pp.23-43, 2000

被引用文献数

1

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The purpose of this paper is to make it clear the relationship between mothers' child-care-anxiety and the effect of child-care circle activities. Child-care circle came to be formed everywhere. Today's young mothers have worries of everykind for their child-care and have difficulties in bringing up their children without experiences of the child-care. So, mothers began to form child-care circles so that they might talk and do learning about the child-care with their companies. In other words, the aim of child-care circle is to remove and reduce mothers' child-care-anxiety. But there are actually various purposes of mother's joining the circle. There are two types that mother joins it; positive type and negative type. But positive type can be sorted in two further. By one, it is the type which mother makes the circle with her company and talk together and learn again about the child-care. One more is the type which mother participate in so that she may make child's playmates. Negative type is participation for the reason that mothers are free or are asked by other people. Therefore, the type that mother participates in the child-care circle is divided into three. We made these three types the analysis outline, and analyzed the relationship between mothers' child-care-anxiety and the effect of child-care circle activities. And then the contents of mothers' child-care-anxiety were classified here in four: the general emotion concerning child-care, child-care-anxiety about child's growth and development, the anxiety which mother feels in her child-care ability, the anxiety by the discontent and the weakness which is born of the burden of the child-care and the restraint of the child-care. We carried out mailing investigation targeting the mothers who participated in the child care circle in Fukuoka City, and got an answer from 621 people. The collection rate was 51.68%. The investigation period is during December from October, 1999. The various following points became clear as a result of the analysis. (1) In the positive type which mothers participated in child-care circles to make their companies, most of mothers feel life to be fresh. Then, in another type which mother participated in for the child, most of mothers are satisfied that their children could make their playmates. (2) It shows a tendency to ease mothers' child-care-anxiety by participating in child-care circles. But mother's child-care-anxiety may increase by participating in the child-care-circle conversely. It is because mothers compare the way of her child-care with the way of the child-care of the member of the circle by participating in it and they come to lose confidence. And then mothers compares their child and other member child and have the worry of whether their child's growth and development are delayed. (3) As the reason of participating in the child-care circles varies, the degree of mother's child-care-anxiety is different. In other words, the degree of effect of the child-care circle activities varies in the purpose of the participation.

著者

坂元 一光 Anaytulla Guljennet

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.13, pp.61-75, 2010

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The article reports on the situation where the traditional girls' festival in Yanagawa has been reconstructed as a "tourism girls' festival" by the administrative tourism promotion policies and consequently is contributing to the transmission of the women's traditional handcrafts art and organizing their 'community of practice' by J.Lave and E.Wenger sheds light on the processes of gradual participation that enable the participants to acquire knowledge and skill, together with their identity of being members of the community. In this paper we indent to introduce instances of Sagemon decoration of house holds during first Seasonal festival, Sagemon-making sessions and workshops at women's clubs, work centeres for the elder, as well as to describe in overall terms the actual circumstances of events and handcrafts practice of local women who support and activate the transmission process of traditional events and handcrafts art. In resent years, the administrative approach to invite tourists and create related industries through the use of regional folk culture and traditional events in tourism, as a part fo their regional promotion policies, has become a national phenomenon. One example of such an approach is the tourism business of Girls' Festival on March 3 - a traditional girls' first seasonal festival held throughout Kyushu with the advent of the spring tourism season. Yanagawa City of Fukuoka Prefecture (in the Kyushu district) also participates in this festival ; however, it has a unique feature of hanging numerous small, beautiful handicrafts called Sagemon made from silk crepe (small-sized handmade stuffed figures, depicting animals and plants) on both the sides of the traditional girls' festival dools. Sagemons, decorated along with the girls' festival dolls, are time-honored craft tradition carried on in the local community, handcraftedby mothers and grandmothers of girls who are of the age to celebrate their first seasonal festival, wishing them happiness and sound growth. Today, the family celebration of Yanagawa has opened up to a wider region and to tourists through the use of the Yanagawa girls' festival and the Sagemons displayed in that festival which have both been passed on as local life ritual. Moreover, this change has resulted in an increased interest and demand for the Sagemons made by the local women.

著者

金 龍燮

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

vol.2, pp.203-215, 1999

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In Japanese ex-colonial Korea there were three kinds of "special education"; a) Christianity influenced special education, b)colonial authoritised special education, and c)nonformal type special education of divination for the blinds. In this study, it was tried to discover the factors related to the above 3 types of special education. It includes the selection of important and meaningful factors which were seen before and after the second world war in Korea. Special politics in Japanese ex-colony, special education movement in social conditions, and efforts of the persons directly related to the special education were studied. So, it clearly recognised and evidenced the special education policies for the disabled in Japanese ex-colony authority. In spite of lack of understanding of Korean people or passively negative attitude of the colonial authority persons related to the special education as well as disability as a whole rendered the efforts as much as they could. School for the blind, deaf and dumb in Pyongyang, Korea was initially established in far east as education for the blind, deaf and dumb in conference on August 11~15, 1914 for information exchange related to the special education with an appeal for the importance of special education were the main ideas of the conference. However, association for the blind, deaf and dumb in Korea colonial rules as special conditions could not be overcome but aimed at blind, deaf and dumb of Japanese and Korea; development and extention of cognition, and social improvement for Japanese in Korea and the Korean blind, deaf and dumb. Doo-Sung PARK developed the to-date braille letters used in Korea who was the teacher of the "Moa-bu" (department for the blind, deaf and dumb) in "Saisei-in" (institution for the orphans, blind, deaf and dumb) under the Government-General of Korea during the Japanese ex-colony.

著者

野々村 淑子

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

vol.10, pp.79-96, 2007

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When and how the image that women have reproductive body and natural power to nurse, care, cure, and teach little children, week or sick people began? In England, some recent studies cleared 'New Mother' ideology was appearing in 17th century. This essay investigates specifically the Pamphlets that reported the Witchcraft condemned to Anne Bodenham printed in 1653, and shows the world of her practice and her visitors and patients. She was a teacher of many children to read, a curer of sick people, and a counselor of stolen or lost things, and made her living by these works. She was taught the art by Dr. Lamb (perhaps an famous Astrologer patronized by Buckingham Royal) when she was his servant. So many people visited her and ask her help. Her suspicion had begun since her advice reached the trouble in the house of Master Goddard Esq. His wife was poisoned by someone, perhaps by her daughters in law. During Bodenham advised several matters of poison, the suspicious daughters (young gentlewomen) knew it, and Bodenham was arrested and sent to prison. No difference between the lawful and the demonic in Bodenham's arts and practices. People believed her good counselor, and repeatedly visited and asked her. Her arts belonged to the Cosmology in the Early Modern Europe, that is, the harmony was in both the world: macro-cosmos and the human body: micro-cosmos. The spirits were flowing through the cosmos. Bodenham's practices were believed to influence the power of the cosmology. They were no interest in the specificity of women's body both Bodenham and Anne Styles, who was believed to 'bewitched' by Bodenham. In the middle of 17th century England, women were not individually regarded and identified as having reproductive body when they taught, cured and counseled. Women did such works as almost same as men.

著者

稲永 由紀

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

pp.119-133, 1998

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The purpose of this paper is to discuss the formation of an attitude toward social norms in the family by referring to its social/cultural context. Do we observe/not observe the same rule, anytime and anywhere? Indeed we refer to the norms as "knowledge" when we act, but actually it depends on the definition of the situation, especially the consciousness for the relevance to others, whether we observe it or not. In the former studies about "the formation of norm conciousness" at the level of everyday life and about "moral socialization", it like "Kanjin-Shugi (=contextual)" act pattern in Japanese was not considered. But in the studies of socialization in Japan, it is pointed out that such a "contextual" act pattern is formed by the family. For the relation of "parent(s)-children" is the center of Japanese family, and the ranking between parents and children under such a family structure is not clear. Therefore I think that "positive social climate" and "inductive discipline" in the family, which are effective in the formation of norm conciousness or moral socialization in former studies based on the family in America or Europe, related to the NOT-Contextual attitude to the norms. To examine this problem, I used the data of the research for high-school students who are less influenced by families. In this questionnaires, I asked about an attitude toward the norms under these two situations about "customary norms in everyday life" (ex. "Social rules", manners, morals), which are set the directly "face-to-face" situation and the indirectly "face-to-face" situation (ex. "Public space"). The findings are as follows: (1)the formation of an attitude to "customary norms in everyday life" is related to the family as "positive social climate", but it is the strict climate to the rules, not familiarity. (2)The climate of the family of the type which decides an attitude to the norms depending on cognition for the relivance to others (="the Contexual attitude") is "positive", as well as the type of it which observes the norms in both situations (="the NOT-Contexual attitude"). (3)The "inductive discipline" is not related to the formation of "the NOT-Contexual attitude", but the formation of "the Contextual attitude".

著者

稲葉 継雄

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

pp.185-208, 1998

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Minami Jiro, whose term of office (7th; 1936-42) was only the third longest among the eight Governor-Generals of Korea, next to Saito Makoto's (3rd; 1919-27, 5th; 1929-31) and Terauchi Masatake's (1st; 1910-16), is nevertheless evaluated as "the most unforgettably atrocious Governor-General in the history of Japanese colonial rule of Korea. "Minami, who was in office during the time of Sino-Japanese War (1937-1945) and the World War II (1939-1945), gained notoriety for a series of hard-line policies aimed at kominka, or making Imperial Japanese subjects of the Korean race, such as the enforced worship at Shinto shrines, the exaction of the Pledge of Imperial Subjects, the promulgation of the Name Order (so-called soshi kaimei; K. ch'angssi kaemyong), the educational reforms under a new Rescript on Education, and the mass recruitment of young Koreans. It goes without saying that Minami's subordinates played indispensable roles, assisting him and sometimes even taking initiative, in enforcing these policies. This study focuses on Shiobara Tokisaburo, Chief of the Education Bureau, because it is quite effective to trace his words and deeds for clarifying the facts about Minami's policies, especially in education. Although Miyata Setsuko has painstakingly dealt with the general view of kominka policies and the structural relations among them in her numerous works, her approach is not of educational history. It is the goal of this article to further investigate the educational issues of colonial Korea that has been discussed by Miyata and others.

著者

浜本 満

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.20, pp.1-22, 2018

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In this paper I start retracing the history of anthropological approaches to incest taboo, though I regard the so-called incest problem as a kind of pseudo problem. Incest Taboo was first given an exaggerated theoretical importance in the context of 19th century evolutionist anthropology, as a key institution which enabled human society to depart from pristine promiscuity, and has been considered to be a sole institution found universally all over the world, despite frequent indications that it is actually not that universal. What might be truly universal is the tendency to be found among other mammals and primates to avoid inbreeding, and not incest prohibition itself. There even exist societies which lack a rule to forbid incest as such (although such societies actually show almost no cases of incest), and even among many societies with some rule of incest prohibition, contents of the rule, attitudes towards its transgression, kinds of punishment (from death penalty and ostracism to more lenient forms including mild admonishment and ridicule, as far as the total absence of any punishment) widely vary for each society. However, the universal tendency to evade inbreeding and those rules of prohibition were often confused, and as a result, the fiction of the universality of the prohibition has largely remained intact. It follows the very question how to explain the universal Inset Taboo was the empty question in which the object to be explained was actually absent. Westermarck's hypothesis, which explains the universal tendency of avoiding inbreeding, that close association in early childhood later develops an aversion to their sexual relations, took the limelight again in the latter half of the 20th century, and as the evidence accumulates to prove it, new waves of argument to attempt to explain the universality of the incest prohibition by this "Westermarck effect" have become popular, both in anthropology and other related fields. I would like to show how and why these new attempt to explain incest taboo will turn out to be a failure, and through its examination and refutation, I hope I could throw new light on the nature of rules, what is their proper function, what human mental capacity to be required in order to understand and live by rules.

著者

金 龍燮

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

pp.229-242, 1998

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The "Moa-bu" (department for the blind, deaf and dumb) in "Saisei-in" (institution for the orphans, blind, deaf and dumb) under the Government-General of Korea was significant to the process of the establishment of "special education" in Korea. The purpose of this study is to give a clear picture of the facts of "special education" provided by the Government-General of Korea. This is done through examination of the process of founding the Moa-bu in Saisei-in; its development, status and education. At the same time it would reveal some unknown aspects of education under Japanese colonial system. Following major points are discussed in this study: 1. Saisei-in was established in 1911 as a part of Japanese colonial policy. It started with only one department to foster orphans. The Moa-bu was added later on. When founded, one objective of Saisei-in was to provide care for orphans and education for the blind, deaf and dumb. 2. Primarily documents published by the Government-General of Korea were used to unveil the character of this Moa-bu. It became evident that this Moa-bu served basically to provide "special education" and "protection for abnormal children" within the framework of social work. Actually, it appears to served more or less to protect abnormal children rather than making strides in the field of education. 3. The Moa-bu of Saisei-in was the only public institution for the disabled in Korea under Japanese colonial rule. The institution had never been given recognition as a regular school until colonial rule ended in August 1945. 4. The educational purpose of the Moa-bu was to provide general education to the blind, deaf and dumb children and help them to acquire necessary skills for daily living. The period required for graduation was three years for the "Mo-honka" (course for the blind), five years for the "A-honka" (course for the deaf and dumb) and one year for the "Sokusei-ka" (crash course for the blind). No entrance examination was there to evaluate academic ability. 5. The founding objectives in curriculum reflect a great deal of importance placed on the Japanese language and practical education including vocational skills. The purpose of civics and common knowledge education was served through various materials as geography, science and agriculture which were included in the Japanese language lessons. Practice and practical knowledge applications were emphasized in the teaching policy. According to the nature of their handicap, practice to enhance sensory motor functions such as touching and hearing were practised for blind students. For teaching deaf and dumb students, sign language was mainly used with some silent mouthing. These findings to educate the students indicate at aiming to be good and obedient citizens; and the institution helped them to acquire basic skills necessary for leading independent lives. 6. Most students from the Mo-honka were self-employed after graduation as practitioners of acupuncture and massage; and those from the A-honka were engaged in sewing of western, Japanese clothes or agriculture. 7. The students of the Moa-bu (Mo-honka) in Saisei-in were given the license to practice massage, acupuncture, and moxibustion upon graduation without tests. While the students of private schools for the blind, deaf and dumb were required to pass tests to obtain a license. 8. The students enrolled in the Moa-bu were not only Koreans but Japanese also those who were living in Korea, and it was co-educational.

著者

吉本 圭一 長尾 由希子

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.11, pp.1-24, 2008

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This study points out the unique characters of the Japanese Working Holiday Makers especially focusing on the late 20's female office workers. Working Holiday system has set out as one of the diplomatic friendship, the agreement between two countries. Hence it literally means for the single youth to enjoy working and holiday abroad. That is, the main target was for young students and the main object is the holiday and the work is just attached activity. The youth itself is a kind of "journey" in the meaning that the youth period is for transition from the child (the world of Holiday) to the adult (the world of Working). So for the youth, the journey tends to contain the factor of seeking their future career and the travel is related with the travail of looking for their identity. However, today in Japan, the main WHMs are women office worker of late 20's years old (more than 80%). Internationally compared, it is unique internationally but common in Japan. In many countries, for example, the United Kingdom and Australia, the working holiday are used by mainly the early 20's and students. Contrastively, majority of Japanese WHM are the late 20's female with tertiary qualifications, who dare to quit their jobs for WH. And these female tend to emphasize their motivation is not for just holiday. This implies the structural problem of the Japan's society under which the Japanese late 20's female office workers are situated.

著者

土戸 敏彦

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

vol.5, pp.123-139, 2002

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1. Die Neuzeit brachte "Kind als Wunsch" hervor und machte es zugleich zur angeblichen Natur des Kindes. Das ist "die Geburt des Kindes", die Ph. Aries beschrieben hat. Es ist "Erwachsene als Bewegung", der "Kind als Wunsch bzw Norm" erfand. Und entsprechend dem "Erwachsenen als Bewegung" gibt es "Kind als Bewegung", beides ist auBerst schwer zu begreifen. Indem man das "Kind als Wunsch" zum "Natur des Kindes" gemacht hat, wurde das "Kind als Bewegung" sozusagen in der Gegenwirkung verborgen. 2. Fur den "Erwachsenen als Bewegung" ist "das Bose" identisch mit "dem Nicht-machen-durfen". Das heiBt: "Man darf das Bose nicht machen" ist eine Tautologie. Aber das ist gar nicht selbstverstandlich fur das "Kind als Bewegung", dabei entsteht eine Frage "warum?" notwendigerweise. Das Gut und das Bose sind nicht prasent vor dem "Kind als Bewegung", das sie durch das "Spiel" sieht. Fur es sind das Gut und das Bose aquivalent, wahrend der "Erwachsene als Bewegung" das Gut lobt und das Bose tadelt. Diese Verhaltnisse bringen dem "Kind als Bewegung" ein gewisses dynamisches Ungleichgewicht und lassen es murmeln, "das Bose hat einen gewissen Reiz". 3. Das "Kind als Bewegung" kann keine Normen uberhaupt erkennen, geschweige denn akzeptieren, weil Normen zu erkennen und zu akzeptieren dem "Erwachsene als Bewegung" gehort. Erzieht zu werden bedeutet Anerkennung und Akzeptierung der bestimmten Normen. Daher ist es nur "Erwachsene als Bewegung", der erzieht werden kann. Infolgedessen kann man "Kind als Bewegung" nicht erziehen, sondern nur der Teil des "Erwachsenen als Bewegung" in der Kinder kann erzieht werden. Die Moglichkeit der Erziehung beruht nur darauf, daB in der Kinder "Erwachsene als Bewegung" Schritt fur Schritt wachst.

著者

浜本 満 Hamamoto Mitsuru ハマモト ミツル

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.12, pp.49-84[含 英語文要旨], 2009

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It is well known that many traditional medical practitioners, such as so-called shamans and witchdoctors and medicine men, not only sometimes use tricks, but trickery even plays a central part of their practices. This has caused many anthropologists uneasiness. Doesn't this mean these healers are just frauds who take advantages of credulous backward people, which simply seems to support object of anthropological research? How could a certain central institution of a society just consist in fraud? This is why the anthropologists have tended to downplay trickery per se, regarding it, instead, as a kind of expressive act, paying more attention to what it says than what it does.What seems to us trickery here is the healers' mimetic production, production ofan appearance of something extraordinary is happening. An example is famous extraction therapies practiced in many societies, where a healer, using a piece of charcoal hidden in his palm or a piece of down soaked in blood and hidden in his mouth, pretends to suck out 'illness' from inside a patient's body. Of course nothing actually comes out of the patient's body, only produced is an appearance as if these objects comes out from within his body. Isn't it, then just a trick?In this paper I try to put this problem in a new perspective. Instead of seeing this type of practices in a trickery=lie=fraud versus reality=truth=honesty binary opposition, I first relocate them in a wider context of production of mimesis. Many so-called 'ritual' or ceremonial practices are know to contain some mimetic constructions, and both actors and audience often perfectly know what really is going on, and still there's no question of calling them fraud.Next I criticize Levi-Strauss' famous paper on this topic, 'The Sorcerer and His Magic' (Levi-Strauss 1972 (1958), which analyses how a skeptical young Kwakiutl man, while learning and practicing his 'fraudulent' healing techniques, came to be a self-confident shaman believing firmly effectiveness of his practice. Levi-Strauss' answer to the problem seems to be a sort of self-deception on the part of the practitioner. I will show this conclusion was only possible by Levi-Strauss's dubious manipulation of the original text.It will be shown, based on anthropological literature as well as my own field materials, those healers simply practice their healing technique as an effective art handed down (sometimes secretly) from their predecessors, and, as Levi-Strauss' text rightly remarks, they are simply confident of their efficacy.Then why so much mimesis? I will argue the healing practice itself is a composite construction of practitioners' points of view and the clients' viewpoints, formed in an imaginary space of supernatural agencies, and how it can cause mimetic features prevail in these practices without the practitioners themselves consciously intending it. It is a consequence of a kind of Darwinian algorism (not biological evaluation) working in this imaginary space.はじめに ミメシス 隠蔽 ケサリード ケサリードの懐疑とジョージ・ハント 施術の内と外 構造的要請そしての「見掛け」「見掛け」の生成 理論 トリックと信念 本物の条件

著者

江口 潔

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.22, pp.43-58, 2020

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The purpose of this paper is to examine the evaluation of school knowledge in stores. Large stores, in-cluding department stores, actively provided apprentices with educational opportunities, while small and medium-sized stores took a negative approach to even atend vocational supplementary school and youth training centers. First, I touch upon cultivation of commercial apprentices at the Tokyo Textile Wholesalers Trade Asso-ciation. The association has formed a youth group to encourage atendance at supplementary education, as well as to provide opportunities for physical education and lecture on moral education. These efforts focused on cultivation and civil education. Second, I would like to consider the evaluation of educational institutions in the association. One of the major issues in the association was to promote supplementary education. However, the association have become unable to play an enlightening role for working youth as the limitations of conditions for main-taining youth groups have become apparent. Third, I take up the report "Japan Occupational Classification" in the 1930s to examine the relationship between jobs and school knowledge. It was in the stores of large corporate organizations that they were able to link jobs and school knowledge. The evaluation of school knowledge in the stores vary according to the type of organization.

著者

岡本 英明

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

vol.2, pp.93-112, 1999

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Seit zwei Jahrzehnten halt das neue Interesse fur Marchen, besonders "Kinder-und Haus-marchen" (KHM) der Bruder Grimm an, und zwar nicht nur in ihrem Heimatland Deutschland, sondern auch in den USA und Japan. Gerade in dieser Zeit hat aber der amerikanische Germanist John M. EIlis in seinem sehr polemisch uberzogenen Buch: "One Fairy Story too Many. The Brothers Grimm and Their Tales" (1983) vorallem in bezug auf die Uberlieferungs- und Textproblemen der KHM seine heftige Kritik an Grimms geubt. Er gelangt zu dem Schluβ, daβ die Bruder Grimm ihre Leser bewuβt uber die Entstehung der Marchensammlung getauscht hatten, so daβ "surely, by now, we schould dispense with that added fairy tale with which they launched die collection-it is altogether one too many". S.S.Prawer hat sich fur dieses Buch begeistert und in TLS (The Times Literary Supplement) geauβert: "Let us, by all means, heed Professor Ellis's demonstrations of the Grimms' sleights of hand- no scholar, indeed, can afford to neglecht them." Sind aber nun Ellis' Studie und Prawers Urteil uberhaupt richtig oder falsch? In diesem Beitrag versuchen wir zuerst, auch drei Besprechungen H.Rollekes, J.Zipes' und H.-J.Uthers in Betracht ziehend, Ellis' Studie und die "Beweise", die von ihm ausgewahlt wurden, ausfuhrlich zu prufen und damit seine Fehlleistungen klar ans Licht zu bringen. Indem wir dann, in bezug auf die Streitfrage, namlich die in der Vorrede der KHM geruhmte "Treue und Wahrheit" der Erzahlung, ihre kontraren Deutungen von K.Schmidt und von G.Ginschel aufdecken und die morphologische Auffassung des Marchens als den Grund dieses Widerspruchs herausarbeiten, beweisen wir in Hinsicht auf das richtige Verstehen der Struktur vom Sinnzusammenhang der KHM den Vorzug der hermeneutischen Auffassung des Marchens vor der morphologischen. Und weiter dadurch, daβ unsere Untersuchung die padagogische Absicht und Charakteristik der KHM als "ein eigentliches Erziehungsbuch" (KHM. Erstaufgabe. Bd.2 <1815>, S.VIII) hervorhebt, zeigen wir den fatalen Fehler der Studie Ellis'.

著者

稲葉 継雄

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

vol.7, pp.35-49, 2004

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This article examines the history of the Keijo Imperial University Preparatory Course (Keijo Teikoku Daigaku yoka) with its emphasis on its "Korean factors" and "Japanese factors." The conclusions can be summarized as follows : Overall, Keijo Imperial University, located as it was in Korea, had far more "Japanese factors" than "Korean factors." Two thirds of the students in its preparatory course were Japanese, while around one third were Korean. About half of the Japanese students were graduates of middle schools in Korea, the other half coming from Japan. Thus consideration on the "Japanese factors" should be given respectively in the case of the Japanese students and that of Korean students. The faculty of the Preparatory Course mostly consisted of Japanese and therefore had few "Korean factors" in terms of race. Yet the "Korean factors" cannot be eliminated, because not a few professors were employed in Korea, especially at the time of the foundation of the course. This is a distinctive feature of the Preparatory Course, in contrast to the university program which had the principle of employing only professors from Japan.

著者

野々村 淑子

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.14, pp.125-140, 2011

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Christ's Hospital was one of the Royal London Hospitals established by London Corporation in 1552 transferred the authority from Henry Ⅷ. In Tudor period (1485—1603), Dissolution, enclosures, and collapse of manors and guilds caused many poor people to move into London. London governors, ministers, merchants, gentlemen and etc. expressed concern over many beggars and vagrants on the street. Royal London Hospitals aimed the relief them for peace and order streets and city of London, St. Thomas Hospital for the sick, St. Barthoromew's Hospital for the sick also, Bridewell Hospital for vagrants and beggars, and Christ's Hospital for healthy children. These were administrated by the public authorities, London Corporation, and were funded by private charity and London city. Private charity is said to appear in 16th century instead of alms and coexistence in middle ages. P. Slack says Royal London Hospitals 'represented the greatest experiment in social welfare in Tudor England'. In historical studies of social welfare, especially child welfare, the relation of Poor Law and private charity at poor relief in England is discussed in these days. This paper focuses manuscripts of admission in early days of Christ' Hospital, and makes clear the network surrounded among the poor children and treatment after relief. Many people aided the relief of poor children, requesting children to administration under Christ's Hospital, nursing them, and/or being masters of them as apprentices. Through this semi-public institution, Christ's Hospital, they relieved the poor children. At the same time their performances were one of the projects that separatedimprisonedisolatedprotectededucated the poor for social safety and order started in the early modern era. The new type of special concern for the poor's life, nutrition, health, and instruction of not only basic knowledge but more advanced knowledge, such as grammars appeared in Christ's Hospital. Parental role of bring up and support children wasn't presupposed in the mid 16th century London. Even relatives were seldom required. Many poor parents would bring up their offspring, but they weren't asked and forced the role of education and support of their children when they couldn't. People with private charitable spirit must have thought that they themselves should relieve the poor children for their parish or city, or must have been compelled to think so. Later period parental role, that is, paternal role of support and maternal role of taking care would be regarded as the 'natural' and have important function in poor relief. As the semi-public and semi-private type of poor relief, especially relief of poor children, Christ's Hospital must be researched more to clear the mechanism and the process of formation the 'modern' habitus for relief, life-protection and education of poor children.

著者

野々村 淑子

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

vol.4, pp.103-124, 2001

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This paper aims to clear the process of construction of modern 'Motherhood' in America. The modern 'Motherhood' is our image of mother who nurtures her child with love and affection, who thinks her maternal role is the most important of her family's and her own life, and who makes efforts of learning knowledge about child-rearing through books, magazines and so on. This image of modern 'Motherhood' was constructed by women in the early 19th century in the North America. The genre of 'domestic literatures' emerged in this period accompanied by industrialization and urbanization. The big printing and publishing industry rose, and they published and advertised a lot of published materials. The place of working and living were gradually divided, and 'home' had become 'women's sphere'. The image of 'home' of 'middling class', which is the new conscious of class, is formed by the father who is 'white-collar' worker and 'bread-giver', the mother who is the central symbol of the affectionate 'ome' and has the image described above, and the loving children. Women, who wanted be a member of 'middling class', bought and read 'domestic literatures', and the market of this genre grew. Women also wrote and constructed the new image of 'home' and 'motherhood', that is, the modem image of 'Motherhood'. On the one side, 'Affection' of 'Motherhood' was also discovered in the modern social theories and Protestant ministry's didactics as very effective means of education, 'Self-government' is the most important ideal of modernity, but they knew the difficulties of the education of the persons who could govern themselves. They discovered the 'Affection' of 'Mother' as the tool that could input the soft authority in the child's inner self. They also tried to find the position of 'Mother' in the modern society. On the other side, women who wrote and read 'domestic literatures' constructed 'Motherhood' as their 'selves'. They also participated in the formation of the 'Self-government' ideal for themselves. The 'Motherhood' constructed by women had the crucial paradox about the woman's 'Self'. It was 'Self-government' without 'Self' , that is, 'Self-denial', 'Self-sacrifice' and so on. But it was the only basis of women's ' Self' , that is 'Independence'. 'Affection', which was the symbol of women's 'weakness' in the colonial period, changed to be the women's 'Privilege' and 'Precedence'. 'Affection' functioned as the rhetoric of the specific remedy to dissolve the paradox of 'Motherhood' in women's discourses. In the later 19th and 20th centuries, this image of modern 'Motherhood' took the important role in the origins of Welfare States, the systems of education, and the relationship of parent and child.

著者

金 龍燮

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

vol.3, pp.191-201, 2000

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This study clarifies the concrete educational activities and achievement of the people with blindness. Inspite of the severe era situation called colony region under the Japan, Doo-Sung PARK did great contribution for the people with blindness by surrounding help, in Korea. The significance in education of the people with blindness were suggested as below: a)The about systematic education for the persons with blindness who were mainly relying on oral instructional education through the Korean Braille called Kunmoseion; b)Awareness and recognition of the persons with blindness m the society; c) Establishment of the educational methods for the persons with blindness. Therefore, it is not too much to say that his activities built up the base for the education of persons with blindness in the today's Korea.

著者

大谷 順子

出版者

九州大学

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

vol.10, pp.97-116, 2007

被引用文献数

1

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Smoking is a disease of substance abuse called nicotine addicts. Smoking rate among Japanese men is declining in the recent years, however, smoking rate of women, especially young women, is increasing in Japan. As the health education is strengthened at primary, secondary and high schools, smoking rates among high school students and graduates are declining. 90% of smokers start to smoke by age 20. If they did not start smoking by age 20, most people can select their life without nicotine dependency. Japan has signed and ratified the World Health Organization (WHO)'s Framework Convention of Tobacco Control (FCTC) in year 2004 but has been very slow in actually implementing it within the nation. Japan Tobacco Inc. (JT) continues to promote smoking with strategy targeting young people, especially women. Now it is the time to implement health education such as smoking impact on health, social and economic costs. Japan is most behind in actual implementation of tobacco control policy in the so-called advanced countries. Central Asia is among the most behind in tobacco control policy in the world. The Republic of Kazakhstan has signed and ratified FCTC in 2007, and most advanced among the region. The Republic of Uzbekistan has even not yet signed nor ratified, that is among the few most behind countries in the world. This paper looked at the college students of Japan, Republic of Kazakhstan, and Republic of Uzbekistan. Awareness of college students, mainly the first and second grades, of three countries, Japan, Republic of Kazakhstan and Republic of Uzbekistan, were studied using embedded mixed methods with an instrument called the Kano Test for Social Nicotine Dependence (KTSND). Participants were undergraduate students of various departments of Kyushu University for Japan, as well as international graduate students including those from Uzbekistan at the Graduate School of Law of Kyushu University; medical students at the Kazakhstan National Medical Academy (Astana Medical University) in Astana, and Japanese major students at the Kazakhstan State University in Almaty for Republic of Kazakhstan; Japanese major students at the University of Oriental Studies in Tashkent for Republic of Uzbekistan. The KTSND questionnaire survey consists of 10 questions rating from 0 to 3 each, Total full score 30. A few demographic questions and a question on smoking history as well as an open-ended question to ask what was the most impressive stories in the lecture. The questionnaire was carried out before and after the health education lecture on smoking. The lecture introduced world tobacco atlas with country statistics of smoking rates, non-smoking education materials in several countries, as well as summary of medical research of nicotine effects on people's health. Visual slide such as sperm of smokers vs. non-smokers as well as non-smoking posters were shown. At Kyushu University, additional open-ended data of 193 essays were collected and analysed. At all the university in all three countries, the total score of KTSND declined, that is improved, after the health education lecture. In each group, the score for the smokers were higher than that for non-smokers, but it declined in all groups. The score of smokers of Kyushu University undergraduates were much worse than the score of smokers in other studies in Japan and that of smokers in this survey of Kazakhstan and Uzbekistan college students. This is a worrisome result. Students answered as the most impressive issues in the health education lecture was that it made them aware of health harm of smoking, not only on throat and larynx but also for the whole body including sexual organs and fetus, hazardous impact of second-hand smoking (passive smoking). Many students in the Republic of Kazakhstan and the Republic of Uzbekistan were interested in the statistics of world atlas such as the smoking rates of countries, as well as the actual example of non-smoking campaign posters in foreign countries especially Europe. Qualitative analysis of 193 essays showed that more than 90% of students at the Ropponmatsu Campus think that this kind of health education is welcome and concerns were expressed for the risk of second-hand smoking of those who smoke while walking on campus. Stronger measures should be taken for tobacco control policy at the Kyushu University, especially at the Ropponmatsu campus where most students are under age 20. The current situation is against the law to protect minors from smoking. Given the Ropponmatsu situation, tobacco control policy at the new Ito Campus, after the campus move in the year 2009, where will host large number of older students as well, would be a great challenge.

著者

坂元 一光

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.12, pp.31-47, 2009

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'Kansei' is a Japanese word covering a very broad range of meanings and connotations, such as delicacy in sensitivity, fine sensibility, sensitiveness, sensitivity etc. It plays a crucial role as we try to live a full life with good QOL. Though its importance has been pointed out, 'kansei' has thus far, never become a major subject of extensive academic research. Recently, however, many researchers have been kicked off in Japan by higher education institutions and governmental research projects, in order to scientifically clarify what 'kansei' really is. In addition, results of this research are intended to be put into use, to enhance the quality of life and further industrial development. Behind this increasing interest in 'kansei' lies the people's quest for new ways to perceive society, technology and civilization, as they live in the current post-modern society, which follows the end of the industrial society. In this study, the author provides a brief review of the concepts of 'kansei', and the senses as formulated by earlier 'kansei' researches conducted by Japan's academic and industrial worlds, as well as of their applications to some specific cases in people's lives. Furthermore, based on this review, the author provides preliminary reconsideration to the basic indices employed in earlier 'kansei' researches, which are collaborations between the industrial and academic worlds, between natural sciences and humanities, or interdisciplinary. Specifically, those basic indices include, among others: 1. structure, 2. value, 3. abilities, 4. physical aspects and 5. communality.