著者

吉弘 憲介

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST. ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.45, no.3, pp.99-113, 2020-03-10

---

In Japan’s high elderly society, the private sector has had the role provided rental houses to besatisfied with safety life for older people since 2011 established regarding the law.Notably, the caring serviced housing for older people was increasing rapidly after 2011.However, the caring serviced housing number, price, and condition vary according to prefecturearea and corporate type.This survey appears in varying housing conditions and geographical features of the caring servicedhousing for older people by using a statistical approach and GIS.

著者

大島 一二 西野 真由

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST. ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.46, no.2, pp.1-13, 2020-12-10

---

In this paper, we examined the actual situation of accepting foreign workers in Taiwan fromvarious statistical data.In recent years, Taiwan’s declining birthrate, aging population, and declining population haveincreased the working conditions demanded by domestic workers, and have caused a seriouslabor shortage, particularly in the construction, manufacturing, and service industries. Therefore,the number of foreign simple workers is increasing rapidly to compensate for the labor shortage. These circumstances have much in common with Japan.The wage levels of foreign single workers are not significantly different from those of Taiwanese workers in the same industry. In other words, Taiwan is recognized as an important workforce to solve the labor shortage more serious than hiring cheap labor.Dependence on foreign unskilled workers is expected to increase in Taiwan in the future,but there are also some issues that we are facing. First, it is uncertain whether it will be possible to secure a labor force as before. Increasing crime and disappearance by foreign workersis also a major issue.

著者

小池 誠 Makoto Koike

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.31, no.3, pp.5-11, 2006-03-15

著者

小池 誠

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST. ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.46, no.2, pp.61-80, 2020-12-10

---

This paper is the second report on the research project titled "Interdisciplinary Study of Mutual Cultural Exchange between Japan and Indonesia(II)," which was funded by the ResearchInstitute of St. Andrew's University. Formerly, most people living in Jakarta and other big citiesin Java were not familiar with the name of Sumba Island, located on the periphery of easternIndonesia, one of the country's most sparsely populated and impoverished regions. Since fourIndonesian films shot on Sumba were released in the 2010s, however, the island has becomepopular as a tourist destination. Recent development of tourism is significant, as shown by statistics issued by local governments of East Nusa Tenggara Province and East Sumba Regency.The number of tourists visiting East Sumba increased annually from 2012 to 2017, with the increasing rate of domestic tourists more conspicuous than that of international tourists. This paper aims to explore how filmmakers based in Jakarta have represented the landscapes and cultures of Sumba and how these cinematic images attract tourists living in urban areas and influence the development of tourism on Sumba. The paper also discusses the importance of socialmedia from which people acquire travel information. This study of tourism focuses on four Indonesian films. Pendekar Tongkat Emas(The Golden Cane Warrior)is a martial-arts film directed by Ifa Isfansyah and released in 2014. The producers, Mira Lesmana and Riri Riza, selectedSumba as the shooting location for a legendary story developing in an anonymous land. Thesecond film, Susah Sinyal(Handphone is Difficult to be Connected), is a comedy directed byErnest Prakasa. Sumba appears as a vacation spot for a busy lawyer and her daughter living inJakarta. The third is Marlina si Pembunuh dalam Empat Babak(Marlina the Murderer in FourActs), a 2017 drama directed by Mouly Surya. The fourth is Humba Dreams, a 2019 film directedby Riri Riza and produced by Mira Lesmana, which depicts the growth of a Sumbanese studentcoming back from Jakarta. Rugged and undulating savannah hills and valleys, which are totallydifferent from Javanese landscapes, are highlighted in all the films. Especially, the film SusahSinyal depicts unique and beautiful tourist destinations such as Walakiri Beach and TanggeduWaterfall in East Sumba. In addition to films, social media that are prevalent among Indonesiansare contributing to the increase in domestic tourists. Most people can obtain sightseeing information easily by using smartphones. Visitors also often post photos they take at tourist destinations, as well as comments, on Instagram. These contents attract more tourists to Sumba aswell.

著者

名部 圭一

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.43, no.3, pp.1-14, 2018-03

---

The aim of this paper is to analyze "affective society" in the post-truth age from the perspectiveof social system theory as elaborated by German sociologist Niklas Luhmann. According to thistheory, modern society is a functionally differentiated society to a high degree, where symbolicallygeneralized media of communication such as money, power, truth and love have developedand each functional system observes the other functional systems or its environment throughbinary codes such as true/ false (the system of science), legal / illegal (the legal system), andpayment /non-payment (the economic system).In his later life Luhmann analyzed mass media in terms of social system theory and insistedthat the binary code of the system of mass media is information/non-information, which enablesthe system to select new information from its environment. New information selected in thissystem, however, is severely limited; it must be true. Then, what is the binary code of the systemof the internet? We propose that it is connection/ disconnection. Compared with the system ofmass media, for the system of internet it is more critical how communication is connected to nextcommunication, for disconnection of communication means the death of the system itself. On theother hand, it is less important whether information is true or not than in the system of massmedia. This is why false or fake information is easy to circulate in the system of the internet. Badinformation drives out good―Gresham's Law in the post-truth age.

著者

辻 高広

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST. ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.44, no.3, pp.75-93, 2019-03-14

---

This paper examines differences between how the Kangxi Emperor and Verbiest perceivedearthquakes to investigate the acceptance of Western scientific knowledge in Ming and QingChina. Verbiest and other Jesuit missionaries, together with the Kangxi Emperor, explained thecauses as well as regional differences in magnitude and frequency of earthquakes with referenceto the concept of qi and its effect on soil. Past research has interpreted this in the context of theintroduction of advanced Western science and technology to Ming and Qing China, where scienceand technology had stagnated. By contrast, this paper presents a new perspective on the receptionof Western scientific knowledge in the early Qing period based on a detailed comparativeanalysis of both parties’ theories. The findings of my analysis are detailed as follows.In the work Kunyu tu shuo, Verbiest used the concept of qi as the Chinese translation of“pneuma” as discussed in Aristotelianism. Moreover, unlike his Jesuit predecessors, he did notwrite Kunyu tu shuo simply as a means of science-based proselytization, but rather organized anddeveloped earlier findings on the basis of his own scientific ideas, eliminating the missionary elementsseen in earlier works, and thereby produced Kunyu tu shuo as a purely scientific text.On the other hand, the Kangxi Emperor consistently explained the concept of qi from thestandpoint of the dual li-qi theory of Zhu Xi Neo-Confucianism; thus, while the term qi is similarlyused, it is not necessarily possible to place the two in a direct relationship of scholarly lineage.While Zhu Xi understood qi as what makes up the ground, the Kangxi Emperor convertedthe qi concept to mean what exists underground and shakes the ground. This scholarly understandingwent beyond the confines of traditional Chinese science, suggesting the influence ofWestern science on the Kangxi Emperor and especially that of Verbiest, his academic teacher.The Kangxi Emperor further pointed out the propagation of seismic waves toward the periphery,which is never referenced in even any of Verbiest’s works. This shows that the Kangxi Emperoracquired his own scientific attitude based on Western empiricism, which he applied and developed,resulting in the creation of his own unique seismology.

著者

辻本 法子

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST. ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.44, no.1, pp.41-55, 2018-07-30

---

Japan has seen an increase in the number of foreign tourists over the years ; the number stoodat 24 million in 2016. In fiscal 2016, the number of inbound tourists increased by 71.5% on ayear-on-year basis. The travel consumption was valued at JPY3.75 trillion, which is primarilyattributable to tourists from China.This study proposes a new viewpoint on the travel souvenir-related purchasing behavior ofChinese tourists in Japan. The purchase of a travel souvenir is typically a one-time purchase bya tourist during a visit to a location. To increase the sales of travel souvenirs, it is important topromote repeat purchases. To ensure repeat purchases, it is necessary to create brandawareness and increase brand accessibility, so that the tourist can easily recall the brand nameand place a repeat order even from his or her native place. This study focuses on the changes inChinese tourists’ purchasing behavior and brand awareness, and makes a comparison betweenthe periods 2016 and 2013/2014.The study noted the following.(1) Visits by Chinese middle-class tourists increased in 2016.(2) The number of first-time visitors to Japan increased, and these visitors visited less placescompared to those who are visiting again.(3) As for the person with multiple visit-to-Japan experiences, brand awareness may increase.

著者

栄 セツコ Setsuko Sakae

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.35, no.3, pp.53-74, 2010-03

被引用文献数

1

---

Provision of high-quality care to support the independent living of people with psychiatric disabilities has been strongly emphasized in the field of mental health care. Cooperation among specialistsis said to be essential in this regard. In 2009, Setsuko Sakae et al. summed up their previous studies on such cooperation, defining the concept of cooperation as "a process of interaction between persons and organizations who share a common goal, in which they establish a cooperative relationship and work together to achieve their goal." This study targets clarification of relevant factors of cooperation. The authors consequently focused on the hospital discharge facilitation program, in which cooperation among organizations is considered to be indispensable. As the surveying method, a semi-structured interview was designed for the seven secretariats in charge of the program. Interview questions were about promotional/ obstructive factors of cooperation. As a result, the following four types of factors were extracted in relation to cooperation: (1) personal factors (empirical knowledge and motivation); (2) team factors (common goal, mutual respect /understanding, shared information, shared values in working toward the goal, flexible role allotment, and presence of a leader); (3) environmental factors (societal resources and laws and systems for mental health). To promote cooperation in the future, client involvement as well as discussions from the perspective of professional education will be required.

著者

石田 易司 小柳 敬明 川井 太加子

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.39, no.1, pp.91-137, 2013-08

---

The population in farming and fishing villages of Japan had started to decline since the 1990s. This paper shows the process that transformed one village leading to marginalization, using the case of Masaki-Jima, a distant island located in Shima, Mie Prefecture, Japan. Masaki-Jima, had developed through its pearl industry, having over 600 residents in the 1950s. As the sea around the island became polluted, the skilled laborers left. This brought the end of the pearl industry in the Bay of Ago along with its tourism industry. As a result, over 80% of the island population is now over 65 years old ; and half of the 100 houses there are vacant. The only youth in the island now are 2 junior high school students, a brother and a sister. Their parents, in their forties at the time of this study, are the next youngest residents. Almost all others are the elderly. In this environment, this study explored 1) the elderly's attitudes toward living using interview methods and 2) the elderly care conditions using survey methods. The reality of the island life makes it impossible for the elderly who need care to remain on Masaki-Jima. The findings 1) suggest that the vast majority of the elderly gave up on the future of the island-the development and recovery of the island by the younger generation. They accept the current whereaboutsnatural disasters, diseases, and uneasiness for the lack of elderly care in the island - and are simply waiting for the day that they are unable to survive on the island. And 2) because of the lack of public elderly care on the island, the results show that many senior citizens take care of themselves. As many of them have already started having difficulty walking, in a few years, we can expect that they will leave the island. Those who have health conditions do not participate in the community meetings and activities any longer. They have infrequent communication with other islanders and rely on their children living off the island. This study clearly suggests that this marginal village will disappear unless we intervene with medical and public elderly care support for the island residents.

著者

小林 信彦 Nobuhiko KOBAYASHI 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.27, no.1, pp.169-189, 2001-07

---

As it is difficult for people in trouble to make preparations for attaining buddhahood, a specialist buddha called Baisajyaguru appears. He removes obstacles such as desease or poverty in order to help people prepare for becoming buddhas. In China he is called Yao-shih and his activities are limited to medical help. He is the ultimate phisysian with supernatural power. Dreaming of eternal life, the Chinese expect him to langthen life. This idea of Yao-shih was brought to Japan in Nara Period and priests chanted the Yao-shih-ching when emperors were in critical condition. On the other hand, the Japanese who were not interested in becoming buddhas paid no attention to his primary function to help people become buddhas.

著者

日下 隆平 Ryuhei Kusaka 桃山学院大学文学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.29, no.1, pp.1-14, 2003-07-15

---

In recent years, there has been a growing inclination to re-examine the nineteenth-century Celtic Revival in colonial England. The goal of this study is to discuss the meaning of Celtic Revival through the work of William Butler Yeats. He was a distinguished figure of this movement and a descendant of Anglo-Irish family. He felt the necessity to reconcile the Protestant Ascendancy and the Irish Catholic tradition in his mind. Yeats wrote a famous essay in which he expressed his response to On the Studies of Celtic Literature by Matthew Arnold. Arnold’s writing was important to Yeats because he mystified the Celtic character and introduced the Celtic idea as a differentiating fact between Ireland and England. Arnold attempted to bring about ‘healing measure’ by blending the delicacy and spirituality of the Celtic peoples with ‘Philistinism’of British middle-class. The mystification of the Celt becomes, in effect, the romanticizing of the Irish Catholic in Revivalists. Yeats tried to discover an aristocratic element within the Protestant Ascendancy and to associate this with the spiritual aristocracy of the Catholic and Celtic peasantry in his mind. In the first chapter, the Irish identity under colonialism will be examined. In the second chapter, Arnold’s Celtic essay will be discussed. He admitted the femininity and the spirituality of Irish Celt into the British character. In the last chapter, I will examine Yeats’s prose based on the Celtic material. He knew from O’Grady’s writing that there was the bardic tradition in Ireland. The bard (in Irish file or ollamh) was ‘highly trained in the use of a polished literary medium.’ The monks and even the abbot in the monastery are afraid of a wandering poet’s rhyme in ‘The Crucifixion of the Outcast.’ This is derived from the legend that people in the old Gaelic society were afraid of the satire of the file poet. Finally, his attempt to ennoble the Irish peasantry, as represented in the Irish folklore and legend, can be accounted for by the same logic that Arnold admitted the Celtic sensibility into the national character. This is, at the same time, true of his Ireland he invented in Celtic Revival.

著者

三宅 亨

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.37, no.3, pp.173-196, 2012-03

---

This paper aims to describe the history of the East China Sea area in the medieval Japanese age, with an emphasis on the activities of wako in the area. Their activities have been largely neglected in official historical accounts as marginal. Wako is often defined as "Japanese pirates" in the 14th to 16th centuries. This simplified definition, however, fails to give the entire picture of wako. It is true that wako in their early days were Japanese who raided neighboring Korean islands and coasts for food and local people, whom wako used as their slaves or sold elsewhere as slaves, but this is only part of the wako history. In the latter half of the 14th century, the Mongols, who ruled China in those days, invaded Kyushu, the western part of Japan, twice (in 1274 and 1281), but failed to conquer the country and had to withdraw. A great many people in northern Kyushu suffered the damage caused by the two wars, but the Japanese government in Kamakura did not have enough property for compensation. Some of the dissatisfied common people, as well as samurai warriors, in northern Kyushu began to sail as far as Korea and eventually China sometimes to trade and sometimes to attack and pillage coastal towns and villages. They were referred to as wako and were a source of fear for Koreans and Chinese. The Mongolians were defeated in China and expelled to the north of the border in 1368. The newly-established Ming dynasty faced two problems: the Mongolians, who retreated into the north and the wako, who advanced to the southeastern part of China. While they were busy defending themselves against Mongolian invasions, the Ming dynasty imposed a strict ban on overseas trade by private citizens and merchants for fear that they might cooperate with wako intruders. The Chinese government monopolized overseas trading and began to trade formally with the Muromachi government in Japan, which had replaced the Kamakura government in 1333. The Japanese and Ming trade was temporarily suspended in 1423 as a result of a clash between two Japanese trading ships. Some Chinese merchants took advantage of this incident and started smuggling with Japanese. They joined hands with Chinese pirates to protect themselves and their trading goods. Eventually, they armed themselves and came to work together with their Japanese counterparts. Although the word wa means "Japanese", Chinese predominated the wako in the middle of the 16th century. There were Koreans, Southeastern smugglers, and even Portuguese among the wako. One of the most prominent wako leaders was Wang Zhi (?-1559). He was originally a Chinese merchant, but he joined wako groups after he failed in his business in the 1530s. He sailed to Japan as a smuggler and settled in Goto, an island at the western end of Japan, and later in Hirado, a seaport in the northwestern tip of Kyushu. According to official school textbooks in Japan, two Portuguese visitors to a small island introduced matchlock muskets to Japan in 1453. Actually, however, their visit to Tanegashima island was arranged by Wang Zhi, who decided that the gun business was his new business opportunity. Wang also helped a Portuguese mercantile ship to come to Hirado, the first visit ever by Westerners to mainland Japan. By this time he was acknowledged as the paramount wako leader and the most wanted pirate by the Ming dynasty. In 1548, the Ming authorities attacked an island off Ningbo, a port for official Japanese-Ming trade. The island had served as the largest base for wako activities since 1526, but now their facilities were completely destroyed, and wako had to retreat from the island and seek new bases elsewhere. This triggered a series of large counterattacks by Chinese wako. They raided southeastern coastal cities. The Ming dynasty could not control them any longer, and many cities were captured and looted, and numerous innocent citizens were killed during the raids. The wako attacks lasted until 1557 when Wang Zhi decided to return home from Japan to China after his mother, wife and children were held in custody. He was executed later in 1559. The other Chinese wako fled west to the Fujian and Guangdong area. It was at the end of the 16th century that wako disappeared from the South China Sea. As we have seen above, wako were not necessarily "Japanese pirates". They were armed smugglers consisting of Chinese, Japanese, Koreans, and Southeast Asians. They contributed a great deal to the economic development and advance in civilization of the East China Area in the transitional period from the medieval age to early-modern times of Eastern Asia.

著者

中村 恒彦

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.45, no.3, pp.115-129, 2020-03

---

This study will compare two leadership programs for universities. The first is the "BusinessLeadership Program" by Professor Mikinari Higano at Waseda University (previously at RikkyoUniversity), another is the "theory of university education" and the student-suggested subject"lovely study" model by Professor Makoto Miura at Kansai University. Although both modelsprovide leadership training and active learning, and encouraging student assistants to take thelead, they have different styles of learning philosophy. The Higano Model focuses on organizationallearning, while the Miura Model emphasizes interaction among students. This paper willdescribe the leadership practices of these two models in university and consider their theoreticalimplications.

著者

Kusen 深見 純生(訳) Sumio FUKAMI 桃山学院大学文学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.26, no.3, pp.91-105, 2001-03-15

著者

谷口 照三

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW,S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.37, no.3, pp.47-63, 2012-03-30

著者

佐々 充昭

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.39, no.3, pp.241-259, 2014-03

---

In the 15th century, the plague was widespread in the Hwanghae-Do Region, killing many Korean people. At the time, there was a popular rumor that the plague was caused by the curse of Dangun, the mythological being who founded the Choson State (the oldest country in the Korean Peninsula). By analyzing the related articles from Choson Wangjo Sillok (Annals of the Choson Dynasty), this paper considers the reason for the emergence of this rumor, thus clarifying the following facts. At Mt. Guwol in Hwanghae-Do, there existed a shrine known as Samsung-Sa, which was strongly regarded as holy by the local people. It is assumed that because Mt. Guwol had altars at which one could pray for rain, people considered the shrine especially effective for bringing rain. Moreover, the three saints that contained Dangun were enshrined at Samsung-Sa, where religious services based on the rituals of Buddhism, Taoism, and native folk beliefs were performed. During the Goryeo period, a messenger was sent from the Goryeo Imperial Court, and official religious services were carried out at Samsung-Sa. Thereafter, Lee Seonggye founded a new dynasty in 1392 and named it Choson to connect it with the oldest country in the Korean Peninsula. In addition, to enable the Choson Imperial Court to worship the national building Saint of Old Choson State. Dangun was enshrined at a new shrine in Pyongyang, where the Imperial Court performed the official religious services for Dangun. In addition, the Choson Dynasty adopted neo-Confucianism as the national governing principle and tried to accordingly change religious services in shrines throughout the country. In alignment with this reformation, not only were the religious services performed at Samsung-Sa modified to conform to Confucianism but also the official religious services at the shrine were abolished. The people of Hwanghae-Do were extremely dissatisfied with the Choson Dynasty's measures. Therefore, when the plague centered on Hwanghae-Do in the 15th century, it was popularly believed that the epidemic had resulted from Dangun's curse. This rumor spread throughout the country, and the Choson Imperial Court sent an inspector to Hwanghae-Do to thoroughly investigate the shrine's origin and connection to the plague. Consequently, it was reported that Dangun's curse was an unfounded inference, and the rumor was contradicted. However, the Choson Imperial Court accepted the demand of the Hwanghae-Do inhabitants and resumed the official religious services at Samsung-Sa. Furthermore, the Choson Imperial Court began performing religious services at Samsung-Sa, specifically prayers for rain. In conclusion, the rumors of Dangun's curse emerged because of the Hwanghae-Do inhabitants' dissatisfaction regarding the building of the Dangun Shrine in Pyongyang. In addition, the situation reflected the public's yearning for the religious services based on Buddhism, Taoism, and native folk rituals that were abandoned by the Choson Dynasty.

著者

竹内 真澄 Masumi Takeuchi 桃山学院大学社会学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.28, no.3, pp.223-245, 2003-03-20

---

In this paper I examine T. Parsons’s theory of family. Especially I analyze his idea about sex role. He wrote it in his book titled ‘Family’ in 1956. This idea has been criticised by many feminist sociologists from the perspective of gender since 1980s. But in my opinion the criticism is not enogh because feminist sociologists do not explain the reason why sex role is built. According to Shinohara Saburou’s idea I use the theory of capitalism with the connection of the theory of surplus population. From his view women are inclind to be excluded from the labour market as housewife. This is the main reason why sex role is made in capitalist society. I make it clear that Parsons and his feminist critics did not theorize the basis of sex role because they neglect the reality of surplus population out of market or family. Then I emphasize the usefuleness of Parsons’s thory of micro-macro link. On the basis of the theory of surplus population of modern capitalism we can expand the possibility of Parsons’s sociology to the direction of transformation of nuclear family in societal level of society

著者

南出 和余

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.44, no.2, pp.15-30, 2019-01

---

This paper analyzes 85 films portraying the Bangladesh Liberation War in 1971 to examine howthe movies recorded, told, and asked the meaning of this war of independence. The relationshipbetween the state and the movies has been harmonically developed through the 20th century.After the birth of Bangladesh as a nation in 1971, their nation-building and participation in globalsociety have progressed simultaneously. While their national identity still strongly depends onthe history of the liberation war that occurred almost half a century ago, the movies continue totell the history to the people. Of course, the representation of the war has gradually evolved. Astime passes, war memories shift from direct experiences to indirect stories, eventually becominguniversal messages. At the same time, there have been some consistent themes throughout thewar movies, such as the rape of women and Islam. The movies stimulate the people's awarenessof their national identity, as a predominantly Bengali Muslim nation, through the story of the war.Meanwhile, the features of Bangladesh's art filmography, emphasizing the country's naturalbeauty, also appear in the series of movies. Thus, this paper discusses the cinematic representationof the Bangladesh Liberation War in terms of both ideological and artistic features.

著者

梅山 秀幸

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW,S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.39, no.3, pp.73-88, 2014-03-28

---

"Jeongeub-sa," the only Baegjje song in existence today, depicts a wife's anxiety about her husband going away on a peddling tour. Similarly, the chapter, "Izutsu" of The Tale of Ise, is wellknown for describing a couple's deep love for each other ; the couple are childhood friends and used to play together around the village well. In this chapter, the wife also composes a poem depicting her anxiety about her husband going away on a peddling tour, although in this case the husband actually goes to visit the house of another woman. It seems possible that the "Izutsu" chapter of The Tale of Ise was influenced by "Jeongeub-sa" in some way. Containing stories of the main male character's various love affairs, The Tale of Ise is recognized as one of the first works of Japanese literature in the country's history to express "miyabi" (courtly elegance), a typical Japanese aesthetic sense. However, it is necessary to consider the fact that the male character, Ariwara no Narihira, was a descendant of the Baegjje King. Narihira loved not only hunting with falcons, but also "hunting" for women. The Baegjje King's family were experts in falconry and their skills were passed down through the family generations. Narihira frequently visited Katano to practice his falconry, and Katano was where many exiles from Baegjje lived after the kingdom was overthrown in the 7th century. This could suggest that here was a place where these immigrants disseminated their Baegjje songs as valuable assets inherited from their ancestors.

著者

梅山 秀幸

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.39, no.3, pp.73-88, 2014-03-28

---

"Jeongeub-sa," the only Baegjje song in existence today, depicts a wife's anxiety about her husband going away on a peddling tour. Similarly, the chapter, "Izutsu" of The Tale of Ise, is wellknown for describing a couple's deep love for each other ; the couple are childhood friends and used to play together around the village well. In this chapter, the wife also composes a poem depicting her anxiety about her husband going away on a peddling tour, although in this case the husband actually goes to visit the house of another woman. It seems possible that the "Izutsu" chapter of The Tale of Ise was influenced by "Jeongeub-sa" in some way. Containing stories of the main male character's various love affairs, The Tale of Ise is recognized as one of the first works of Japanese literature in the country's history to express "miyabi" (courtly elegance), a typical Japanese aesthetic sense. However, it is necessary to consider the fact that the male character, Ariwara no Narihira, was a descendant of the Baegjje King. Narihira loved not only hunting with falcons, but also "hunting" for women. The Baegjje King's family were experts in falconry and their skills were passed down through the family generations. Narihira frequently visited Katano to practice his falconry, and Katano was where many exiles from Baegjje lived after the kingdom was overthrown in the 7th century. This could suggest that here was a place where these immigrants disseminated their Baegjje songs as valuable assets inherited from their ancestors.