著者

田中 梓都美

出版者

関西大学

雑誌

東アジア文化交渉研究 (ISSN:18827748)

巻号頁・発行日

vol.4, pp.467-482, 2011-03-31

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In 1639, the Edo bakufu prohibited Portuguese ships from entering Japaneseports and also prohibited any Japanese from travelling overseas. After this, informationin the form of written rumours entered Nagasaki. Naturally, much of this informationconcerned Taiwan; however, as of yet, there is no research that focuses upon the uniquegeography and customs of Taiwan. During the Edo period, the Japanese awareness ofTaiwan was formed by Tei Seikō's [Zhèng Chénggōng 鄭成功] accounts; however, for thisargument, it is necessary make a distinction between governmental awareness andpopular awareness. This paper attempts to determine the accuracy of information inmaterials compiled by the Edo bakufu and how faithfully they represent the actualcondition of Taiwan. This will then be contrasted with Chinese records. Also, acomparison and investigation of the information on Taiwan contained in Edo-periodpublications and the information on Taiwan in the materials compiled by the Edo bakufuwill provide insights into the formation of the Edo-period populace's awareness ofTaiwan.

著者

周 正律

出版者

関西大学大学院東アジア文化研究科

雑誌

東アジア文化交渉研究 = Journal of East Asian cultural interaction studies (ISSN:18827748)

巻号頁・発行日

no.8, pp.451-475, 2015-03

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文部科学省グローバルCOEプログラム 関西大学文化交渉学教育研究拠点研究ノートThis paper discusses a tendency to diversify of abstractions of Long(龍)in the Han dynasty(漢代). Before that time, Long was considered to be a symbol of one village like a totem. By the unification of ancient China in Qin(秦)and Han dynasty, Long was elevated to be a god with sacred power and started to be diversified in its attributes according to the books of that time. It was believe to have a ability of making rain or control water, and because of that power, a soil image of Long(土龍)was used as a sacrifice to pray for rain when it was in a drought. And Long was also believed to have a function as to be a transportation between the human world and the immortal world. And it turned out that, in Han dynasty, all those abstractions of Long could once be seen in a representative sample called Qing Long(青龍), which is a constellation in ancientastronomy of China. Almost all of the attributes of Long have been passed to until now, but some of them also had been changed their appearances when new trends of thoughts such as buddy coming to be known in the land of ancient China.

著者

西村 昌也 ファン・ミン・フェン

出版者

関西大学

雑誌

東アジア文化交渉研究 (ISSN:18827748)

巻号頁・発行日

vol.1, pp.187-219, 2008-03-31

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15 pieces of bronze drum in Bình Định Province, central Vietnam are suggestive materials for understanding the technological and cultural contexts of the bronze drums in Southeast Asia. This paper considered its technological and cultural background based on the restudy of the bronze drum collection and their discovery sites. The chronological frequencies of the drum assemblage indicate that the duration of the bronze drum usage is not long successive period (1st C. BC to 2nd C.AD) and possibly stopped the bronze drum usage at the same time or in very short duration. Only Gò Rộng drum was identified as the possibly local-made drum by lost-wax technique and the other are transported from the northern Vietnam. No bronze drums later than the 3b period (later than the late 2nd C. AD) of Imamura's chronology are seen in not only Bình Định but also central and southern Vietnam, Cambodia, coastal area of Thailand and Malay Peninsular. During the 2nd C.AD, the early states formation or political integration with the strong influence from India and China are already evidenced in this region. Especially the Indianized ideas for the statecraft and religion possibly left no space for the survival of the bronze drum usage in their society. Thus this ending period of the bronze drum usage well accords with the real beginning of the Indianization in the Southeast Asia.

著者

黄 蘊

出版者

関西大学

雑誌

東アジア文化交渉研究 (ISSN:18827748)

巻号頁・発行日

vol.3, pp.113-130, 2010-03-31

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セッション2 エスニック要素と宗教実践、そして宗教コミュニティ形成の文化交渉This paper presents an analysis of the Theravada Buddhist temples, societies in Malaysia as well as their devotees, focusing on the process of the formation of the multi-ethnic Theravada Buddhist community. In Malaysia, many of the Theravada Buddhist temples have a long history with various memberships of Sangha comprising monks from Thailand, Sri Lanka and Myanmar. On the other hand, the devotees of almost all Theravada Buddhist temples are predominantly English educated Chinese or English-speaking Chinese. The Theravada Buddhist temples, despite retention of cultural legacies of Thailand, Sri Lanka and Myanmar, carry out manifold activities in their own way and styles. This paper examines how the Sangha membership and the Chinese participants have engaged in developing Theravada Buddhist temples in cooperation with each other, focusing in particular on the temples and Buddhist societies of Sri Lankan tradition. The Sri Lankan Theravada Buddhist temples and societies tend to provide Dhamma and humanitarian services to the public; at the same time they tend to adopt customs and styles of their Chinese devotees. It is in this way that they become indigenised and form a distinctive socio-religious community. This research will demonstrate how the Buddhists of the Theravada tradition organize their community and how multi-ethnic participants interact with each other in that process.

著者

亀井 拓

出版者

関西大学大学院東アジア文化研究科

雑誌

東アジア文化交渉研究 = Journal of East Asian cultural interaction studies (ISSN:18827748)

巻号頁・発行日

no.6, pp.381-402, 2013-03

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Modernization in East Asia was triggered by Western impact. The traditional world view of East Asia was significantly challenged and altered by the West. There was no alternative for East Asian countries but to concede to Western might. China was one of those countries who recognized a more civilized West, both politically and economically, and thus started its journey of modernization. Chen Duxiu is widely regarded one of China's radicalism favor of communism out of many Western political theories and co-founded the Chinese Communist Party in 1921. However, this paper argues, a different approach to Chen isn't only possible but also necessary as he was not born for establishing the Communist Party for China. As a matter of fact, he held different views of the world at different stages of his life which had his personal originality, and with the passage of the time his world view experienced many changes and finally crystallized.

著者

亀井 拓

出版者

関西大学大学院東アジア文化研究科

雑誌

東アジア文化交渉研究 = Journal of East Asian cultural interaction studies (ISSN:18827748)

巻号頁・発行日

no.6, pp.381-402, 2013-03

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Modernization in East Asia was triggered by Western impact. The traditional world view of East Asia was significantly challenged and altered by the West. There was no alternative for East Asian countries but to concede to Western might. China was one of those countries who recognized a more civilized West, both politically and economically, and thus started its journey of modernization. Chen Duxiu is widely regarded one of China's radicalism favor of communism out of many Western political theories and co-founded the Chinese Communist Party in 1921. However, this paper argues, a different approach to Chen isn't only possible but also necessary as he was not born for establishing the Communist Party for China. As a matter of fact, he held different views of the world at different stages of his life which had his personal originality, and with the passage of the time his world view experienced many changes and finally crystallized.

著者

孔 穎

出版者

関西大学大学院東アジア文化研究科

雑誌

東アジア文化交渉研究 = Journal of East Asian cultural interaction studies (ISSN:18827748)

巻号頁・発行日

no.6, pp.493-504, 2013-03

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The Chinese term "Wo Nu" (倭奴), literary meaning "Japanese Slaves", was used to refer to the Japanese Nation before Yuan Dynasty, and had grown into an equivalent of "Wo Kou", or "Japanese pirates", by the time of Yuan and Ming Dynasties. However, the term became more complicated in the context of Macao during Ming Dynasty: it included some half-merchant-half-pirate "Wo Kou" and more Japanese Christian exiles fleeing the crackdown of Catholicism back home; in addition, there were large numbers of slaves in the true sense of the word, purchased by the Portuguese from Kyushu, Japan. It is this last group of "Wo Nu" that draws the attention of the present essay, which seeks to clarify the meaning of the term by using Chinese, Japanese and Western materials and to justify the Ming Cantonese Government's judgments of the nature of the Wo Nu in Macao and its policies toward them.

著者

黄 蘊

出版者

関西大学

雑誌

東アジア文化交渉研究 (ISSN:18827748)

巻号頁・発行日

vol.5, pp.39-51, 2012-02-01

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This paper examines the development and the formation of the Dejiao organization. Dejiao originated as a spirit-writing cult in 1939 in the Teochew region of South China. Dejiao is largely a Teochew phenomenon with a close link to Teochew religious culture and Teochew businessmen. By the end of World War II, Teochew businessmen had begun spreading Dejiao to areas of Southeast Asia, such as Thailand, Singapore and Malaysia. Since then, it has continued to expand, and today Dejiao has developed into large Religious organizations. The organization in Malaysia boasts the largest number of adherents.The main activities and the characteristics of the various Dejiao organizations remain the same. They carry out planchette divination and charitable activities, at thesame time, Dejiao organizations also act the role as Chinese mutual aid society. Thispaper will analyze the development of Dejiao in Malaysia, focusing on the environment of the migrant society and the characteristics of its members. It will examine how thebusinessmen, as well as other members, have shaped the Teochew religious culture intoa religious organization and how they have affected the formation of the character ofDejiao.

著者

中谷 伸生

出版者

関西大学大学院東アジア文化研究科

雑誌

東アジア文化交渉研究 (ISSN:18827748)

巻号頁・発行日

vol.6, pp.27-41, 2013-03-27

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This paper discusses artistic modification and the cultural relationship of the traditional Japanese style of paintings compared with those of the East Asian world including China by presenting, as an example, some humorous pictures (called "Giga" in Japanese) drawn by Nicyosai, who was known as one of the leading caricature artists during the Edo period. China, however, has hardly any humorous paintings such as caricatures, and no comparison of Giga with Chinese paintings can be given here. In other words, this study sheds light on a new aspect of arts reflecting the characteristics of Japanese paintings within the framework of East Asian arts, and the author discusses some specific problems of art history entailing a two-way approach of works-oriented and method-oriented approaches. The author also reviews works by Nicyosai and evaluates such works to examine if the caricatures drawn by Nicyosai are truly the traditional Japanese style of paintings.

著者

NISHIMURA Masanari

出版者

関西大学文化交渉学教育研究拠点(ICIS)

雑誌

東アジア文化交渉研究 = Journal of East Asian Cultural Interaction Studies (ISSN:18827748)

巻号頁・発行日

vol.3, pp.433-457, 2010-03-31

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中部ベトナムの後期チャンパ王国(約10世紀以降)で用いられた瓦(尖状平瓦)について、クアンナム省とビンディン省を中心に資料紹介を行い、形態分類と編年的見通しを提示した。そして、周辺地域の資料を提示し、東南アジア大陸部を中心に類似例が存在するものの、チャンパの当該期の瓦は、その祖形がマレー半島西岸のThung Tuk遺跡などに存在し、さらにはインド方面へ遡源していく必要があることを指摘した。またチャンパの瓦がホアルー時代以降の北部ベトナムにも伝播して、変容していることも指摘し、こうした建築材の伝播・変容には建築文化自体の伝播・変容が関わっていると考える。

著者

朱 琳

出版者

関西大学文化交渉学教育研究拠点(ICIS)

雑誌

東アジア文化交渉研究 = Journal of East Asian Cultural Interaction Studies (ISSN:18827748)

巻号頁・発行日

vol.4, pp.193-212, 2011-03-31

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This essay focuses on Liang Qichao( 1873-1929) and the significance of his role in the use of the word “civilization” 文明, a term that entered China from Japan and reflects Meiji-period modernity and values. Pursuing his cognizance of “civilization” as well as the changes in his understanding of this term, this research is the first in-depth investigation and explanation of Liang’s entire view of “civilization”. The first to be considered is Liang’s theories of environmental determinism and ethnography, both of which reflect Liang’s reception of “civilization” and the influence of Meiji Japan. This is followed with an analysis of Liang’s speech and conduct in the East- West Cultural Debate, something in which he threw himself whole-heartedly after seeing the scars of war during a tour of the West. Finally, this author touches upon his unstable personality and appeal of his opinions

著者

吾妻 重二

出版者

関西大学文化交渉学教育研究拠点(ICIS)

雑誌

東アジア文化交渉研究 = Journal of East Asian Cultural Interaction Studies (ISSN:18827748)

巻号頁・発行日

vol.1, pp.79-104, 2008-03-31

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This paper adds consideration to the issue of the burial systems, funeral services, the erecting of family mausoleums, and ancestral rituals, etc., that are based on the practice of Confucian rituals – especially those related to funerals and festivals – by Mitsumasa Ikeda (1609‒1682) in Bizen Okayama clan. The funeral and ancestral rituals that Ikeda implemented were based on Zhu Xi’s Family Rituals (家礼), they also referenced Qiu Jun’s Wengong Jiali Yijie (文公家礼儀節) and adopted Jigu Dingzhi (稽古定制), both Ming Dynasty writings, in order to suit his position as a daimyo (大名) feudal lord. Attention is also brought to the fact that when the shinshoku-uke (神職請) Shinto priest system was implemented in place of the tera-uke (寺請) temple certifi cate system due to the strong critique on Buddhism at the time, Ikeda distributed a funeral and ancestral manual based on Family Rituals to the people of his fi efdom and promoted Confucian rituals. What is also important here when taking into account the actual circumstances of the acceptance of Confucian rituals in Japan is the fact that the Yangming School, including Kumazawa Banzan, supported these resolute actions by Ikeda, emphasized the necessity for practice of Family Rituals, so the differences between the study of Zhu Xi’s writings and the ideas of the Yangming School sects did not become an issue.

著者

陳 其松

出版者

関西大学

雑誌

東アジア文化交渉研究 (ISSN:18827748)

巻号頁・発行日

vol.4, pp.483-516, 2011-03-31

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With the Japan's debut on the international stage in 1854, the image of Japanesefrequently appeared in pictorials, a medium that initially became popular in the 1840s.Through focusing on one of these famous pictorials, Harper's Weekly, we can see howthe image of Japanese changed over time. At the beginning, the Japanese attired in"traditional samurai costume" were considered a primitive race and depicted with darkskin and twisted faces. After the Meiji Restoration, however, modernizing Japan strove toshed the image of the "premodern." Accordingly, editorial comments and the tone of theillustrations of the Japanese also became accepting. These pictures are not simplyevidence of Japan's modernization, but trace its drifting from the periphery to the centerof World history in the 19th century.

著者

平野 健一郎

出版者

関西大学

雑誌

東アジア文化交渉研究 (ISSN:18827748)

巻号頁・発行日

vol.2, pp.7-22, 2009-03-31

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The development of a theory of international cultural relations can be traced back to Benjamin Schwartz's study of Yan Fu (In Search of Wealth and Power: Yen Fu and the West, Harvard University Press, 1964). Yan Fu translated some of the 19th century Western European works into Chinese as a way for China's modernization. To analyze Yan Fu's cultural struggles, Schwartz applied a path-breaking methodological framework, defining a culture to be "a vast, ever-changing areas of human experience" and proposing to deal with the encounter between two cultures as a vantage point for taking a new look at both cultures. After reading the Schwartz's work carefully and translating it into Japanese, this author formulated a theory of international cultural relations that considers cultural contacts and changes themselves to be important aspects of international relations.

著者

馮 赫陽

出版者

関西大学文化交渉学教育研究拠点(ICIS)

雑誌

東アジア文化交渉研究 = Journal of East Asian Cultural Interaction Studies (ISSN:18827748)

巻号頁・発行日

vol.4, pp.447-465, 2011-03-31

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The damp and mild climate of East Asia provides the ideal environment for varnish trees, and it is no surprise that the art of lacquer originated in this region. Chinese and Japanese lacquer work represent the highest level of this art; however, when focusing on the interaction of lacquer technique between China and Japan, the role varnish played should not be ignored. Japan is famous for its lacquer work. From the Edo period, the Japanese varnish merchants actively sought Chinese varnish from the Chinese merchants trading in Nagasaki. With the expansion of the Japanese lacquer industry during Meiji period, the demand for varnish became increasingly urgent, a result of which was the importance attached to the importation of Chinese varnish by the Japanese lacquer industry.

著者

篠原 啓方

出版者

関西大学文化交渉学教育研究拠点(ICIS)

雑誌

東アジア文化交渉研究 = Journal of East Asian Cultural Interaction Studies (ISSN:18827748)

巻号頁・発行日

vol.5, pp.359-370, 2012-02-01

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The Taesil Gabong Monument is the symbol of the Womb (Umbilical Cord) Belief in Korea (Joseon) and is of immense importance. In this essay, I present a preliminary consideration of the monument, which I have actually seen, and pursue a synopsis of a future research topic.

著者

佐藤 実

出版者

関西大学

雑誌

東アジア文化交渉研究 (ISSN:18827748)

巻号頁・発行日

vol.1, pp.277-291, 2008-03-31

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This paper takes an overview of the features of the concept Chinese Muslim piety from the Chinese Islamic classics written in the early modern age, and considers the relationship between Chinese Islam and Confucianism, the traditional thought of China. Chinese Muslims value piety, but in accordance with the traditional Confucianist scriptures of China, especially "The Doctrine of the Mean". At that time, Islam replaces the Heaven expounded by Confucianism with God. I have pointed out the fact that their valuing of piety comes from a consciousness of being the people who carry on Chinese tradition. I have also submitted the hypothesis that, although ancestral rituals and religious services were performed in a manner that lacked a mortuary tablet, might not China- Arabia calligraphy have been used as a substitute for that tablet?