著者

中町 泰子 Nakamachi Yasuko

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.5, pp.173-186, 2009-03

著者

中町 泰子 Nakamachi Yasuko

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報 非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.5, pp.173-186, 2009-03-20

著者

小林 光一郎 Kobayashi Koichiro

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報 非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.7, pp.305-325, 2011-03-20

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個人研究論文

著者

高野 宏康 Takano Hiroyasu

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報 非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.6, pp.37-75, 2010-03-20

著者

山口 建治 Yamaguchi Kenji

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報 非文字資料研究 第9号 (ISSN:18839169)

巻号頁・発行日

no.9, pp.1-18, 2013-03-20

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The Chinese character 鬼 came to be read “oni” in Japan when worship of the five chief demons of pestilence, 五瘟神, symbolizing the spirits of five people who died tragic deaths that came to be venerated as a guardian spirit to protect people from misfortune and harm like plagues, was introduced to Japan from China around the 8th century. The Chinese 瘟, “uən” changed to “oni” in Japan. Based on this theory, this paper will look at the relationship between Japanese ogres and two mythological spirits ― onryo(grudgebearing spirits) and goryo(evil spirits) ―both of which became known between the 8th and 9th centuries with reference to materials from the Heian Period. First, how the concept of the five chief demons of pestilence was formed amid the development of a folk ritual to drive away devils and diseases will be introduced. Second, the following five pieces of evidence that suggest that the demons were brought from China to Japan will be discussed in detail. (1) According to the dictionary compiled in the Heian Period titled Wamyosho, 瘧鬼 (gyakuki) was defined as “the spirit or ogre of pestilence,” whereas it was 瘟鬼 in the original. (2) In Manyoshu, or The Collection of Ten Thousand Leaves, the 鬼 that appears in a foreword written in Chinese seems to refer to the spirit of pestilence. (3) Ogres mentioned in Nihon Ryoiki, or The Miraculous Stories from the Japanese Buddhist Tradition, are either 疫神 or 疫鬼, meaning the spirit or ogre of pestilence, which are other names for 瘟神 or 瘟鬼 respectively. (4) A ritual to drive away the spirit of pestilence that often took place in the 8th and 9th centuries was actually meant for 怨霊( grudge-bearing spirits). These characters were read “oni ryau,” and the word was a synonym of “oni.” (5) 御霊社 was originally written 五霊社, which meant “a shrine to worship the five chief demons of pestilence from China.” From these proofs, it has been concluded that the ritual for onryo and goryo in the Heian Period was to worship oni and that it was a variation of the original Chinese version.

著者

李 培徳 Lee PuiTak 村井 寛志 Murai Hiroshi

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報 非文字資料研究 第9号 (ISSN:18839169)

巻号頁・発行日

no.9, pp.27-50, 2013-03-20

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Advertising calendars were first created at the end of the 19th century and became phenomenally popular in the 1920s. Market players in emerging industries including tobacco, pharmaceuticals, cosmetics, insurance and food extensively used them to expand their sales channels. Illustrations with the elements of advertising, art and a calendar were extremely well received and even spread to Chinese communities overseas. British American Tobacco Co. tried to take every opportunity to force its major competitor Nanyang Brothers Tobacco Co, Ltd. out of the Chinese market and dominate it. To this end, the former invested an enormous amount of money. In the 1920s and 1930s, the two were in an intense advertising war, desperately trying to outperform each other. Amid this competition, illustrators of advertising calendars did their best to draw consumer attention and created innovative images of modern girls. Image advertisements are different from other types in that they mainly consist of illustrations, not text. Thus, illustrators made the most of their creativity to attract consumers. Following the trend of the time, they came up with illustrations of various types of women - playing a sport, smoking, posing sexily, and so on. The images express illustratorsʼ artistic creativity and what companies wanted in advertisements to win a competition. This suggests that images of modern girls were fully commercialized. Advertising calendars have not really been studied. Even though visual materials have been attracting the interest of scholars lately, most studies are on art history, visual culture, modernity in Chinese society, the image of Chinese women, and the identity of women. This paper will discuss how the influence of the competition in the tobacco industry on the development of advertising calendars affected the creation of various images of modern girls, based on 284 advertising calendars for tobacco companies collected through different routes.

著者

前田 孝和 Maeda Takakazu

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.11, pp.1-36, 2015-03

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The main objective of this paper is to discuss the history of shrines in Karafuto based on materials from the pre-Russo-Japanese War period before Japan took over southern Karafuto. A comparison of shrines in Karafuto and other areas found three major characteristics of Karafuto. First, religious activities were allowed in the name of religious freedom between the invasion of the Soviet military and the repatriation of Japanese people. Second, Japanese made up a large majority of the population. Third, deities that people worshiped were diverse. From the second half of the Edo period, shrines‒mainly those enshrining Benten or a goddess of water and fortune‒started to be built in Karafuto. Japanese there engaged in religious activities even when Karafuto was inhabited by both Japanese and Russians from the end of the Edo period to the beginning of the Meiji period. It was confirmed that these shrines existed until the middle of the Russian occupation from 1875 to 1902. After southern Karafuto became Japanese territory as a result of the countryʼs victory in the Russo-Japanese War, many Japanese moved there and built new shrines. The vast majority of the population in Karafuto was Japanese, and shrines were built according to religious practices in mainland Japan. Therefore, shrines in the region have a historical background different from that of other overseas shrines in a narrow definition. It is unique that Japanese people in Karafuto were allowed to be involved in religious activities during the one and a half years between the Soviet invasion in August 1945 and the second repatriation of Japanese in January 1947. 279 shrines including those under the supervision of the colonial government of Karafuto and others managed by local communities were places of worship for Japanese in the area, despite differences in size and rank. Karafuto Shrine-a Japanese government-sponsored great shrine established in 1910 with construction completed on August 22, 1911‒was run by the national government but had strong commonalities with those established by local people. When comparing shrines and temples in terms of numbers of structures and monks, we realize that temples were far more powerful and influential. After Japanʼs defeat in World War II, shrines disappeared from Karafuto. They were founded for Japanese and thus perished when they left the region. In this paper, the history of shrines in the Northern Territories will be introduced based on materials from the Edo period. These materials indicate that no shrine in the territories was recognized by the Japanese government, and that local Japanese strived to have their shrines recognized.論文

著者

姚 琼 Yao Qiong

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.10, pp.477-496, 2014-03

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In ancient times when medical technology was not developed, rituals to drive away illness must have been an expression of peopleʼs fear of it. Thousands of years ago, people were totally helpless against illness. Therefore, it was quite common to turn to the power of God not only in Japan but also in China and Korea. Regular worship of God, who was believed to ward off illness, represented peopleʼs wish to keep diseases away. Nowadays, however, with advanced medical technology, when one suffers from infectious diseases including influenza, one goes to a clinic or hospital and draws on the power of scientific medical technology rather than pray to God. Nevertheless, rituals to drive away illness ― the only hope for overcoming illness thousands of years ago ― are still observed throughout Japan, even though technology is available in almost every field. Japanʼs rapid economic growth in the mid 20th century significantly affected its traditional folk culture. Rituals to chase away illness have been preserved as a form of the culture, but the makeup of organizers of the rituals, the elements of driving away diseases and the significance of those rites for people who would pass down the folk custom to the next generation have changed considerably over time. This paper will focus on the Ja mo Ka mo Festival, which has its origin in Susanoo Mythology and has been held in Namamugi, Tsurumi Ward, in Yokohama City, Kanagawa Prefecture, in examining changes in rituals to ward away illness and their significance in modern Japanese society.論文

著者

三村 宜敬 Mimura Nobutaka

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報 非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.6, pp.185-219, 2010-03-20

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2008年度奨励研究成果論文

著者

孫 安石 Son Ansuk

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.10, pp.41-63, 2014-03

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This paper will take a close look at the Shanghai News, which was first published in 1890 in Shanghai, in reference to the history of media. The background of the launch and unique features of its layout will be introduced, followed by the paperʼs view on Japan-China relations manifested in its editorial columns. The bilateral relationship will be discussed in terms of the following four aspects : 1. The launch of the newspaper, a typographical printing house and publication registration with the Japanese Consulate General in Shanghai ; 2. The Shanghai News and the issue of Japanese mistresses of Western men ; 3. The paperʼs view on Japanʼs promoting and leading Sino-Japanese trade ; and 4. Theory on Chinese merchants by the Shanghai News. Moreover, the significance of the paperʼs information network in understanding the relationship between Shanghai and Japan at the end of the Qing Period will be examined based on readersʼ comments and introductory articles regarding Chinese cities and towns. Japanese newspapers published in Shanghai survived into the Taisho and Showa periods. Even though they provide valuable insight into the early modern and modern history of the two countries, they have not been fully investigated. The author will further study and discuss the history of such papers in the Meiji, Taisho and Showa periods.共同研究東アジアの租界とメディア空間

著者

山口 建治

出版者

神奈川大学日本常民文化研究所非文字資料研究センター

雑誌

年報非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.10, pp.217-232, 2014-03

著者

山口 建治 Yamaguchi Kenji

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.10, pp.217-232, 2014-03

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The author has been claiming that worship of the demon of pestilence and related folk rituals developed in the 6th or 7th century among ordinary Chinese people and were introduced to Japan, giving rise to the word 鬼(oni). Based on this theory, the author published a paper titled "Formation of the Demon of Pestilence and its Influence in Japan" in the previous issue. It concluded that the ancient worship of onryo (grudge-bearing spirits) and goryo(evil spirits) in Japan was a variation of the original Chinese version. In this paper, how the concept of the demon of pestilence was formed between the Northern and Southern Dynasties and the Tang Dynasty will be specifically traced back, in light of Daoism and the Buddhist scriptures. Moreover, this paper will examine how the origin of the concept relates to the word goryo written for the first time ever in two works by Japanese Buddhist monk Saichō ― Chōkō Konkōmyōkyō Eshiki 『長講金光明経会式』(A program for a Long Recitation of the Sutra of Golden Light) and Chōkō Ninnō Hannyakyō Eshiki 『長講仁王若経会式』(A program for a Long Recitation of the Benevolent King Sutra).論文

著者

中町 泰子

出版者

神奈川大学日本常民文化研究所非文字資料研究センター

雑誌

年報非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.5, pp.173-186, 2009-03

著者

小野地 健 Onochi Takeru

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.6, pp.137-150, 2010-03

著者

李 利 Li Li

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報 非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.8, pp.165-189, 2012-03-20

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The eating and drinking customs in Fujian southern part can be regarded as a culture that has been brought up and handed down in the region. In daily lives, people feel and realize the working of the life and nature. While they adapted to life, they formed an idea ‶Medicine and Food Coming have the e Same Source". They inherited this idea through their long history. Therefore, we can say this idea is a basic system that has been supporting their lives since the ancient times and is the wisdom for keeping themselves healthy by themselves. The eating and drinking customs based on the idea ‶Medicine and Food Coming have the e Same Source" is one of the themes that the academic societies have been interested in. In this essay, I will try to analyze the eating and drinking customs in the annual events in southern Fujian concretely with regard to the idea of five Yin and Yang. And I would like to elucidate relations between the local eating and drinking customs and the characteristic of Chinese traditional culture. The fact that the idea of five Yin and Yang is involved in the annual events in southern Fujian shows the idea that basically every creature is medicine. And this shows that people there have the Chinese traditional Yin and Yang idea as a basis of their living. The fact epitomizes virtues and wisdoms of the Chinese traditional idea. I think the eating and drinking customs have an important role to hand the ideas and wisdoms down to their descendants in local society..

著者

津田 良樹 Tsuda Yoshiki

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報 非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.7, pp.245-256, 2011-03-20

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個別共同研究4持続と変容の実態の研究 -対馬60年を事例として

著者

サマリン イーゴリ アナトーリエビッチ Samarin Igor Anatolievich 遠坂 創三 前田 孝和 Maeda Takakazu

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報 非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.11, pp.125-138, 2015-03-20

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This study focuses on the historical background, current conditions, and future directions of preserving and utilizing Japanese cultural and historical heritage in Sakhalin, formerly Karafuto, during the Japanese occupation (1905-1945). It also provides the first detailed descriptions of the remains of shrines. A project to preserve Japanʼs historical and cultural heritage in Sakhalin met with negative reactions at first. But since Soviet leader Mikhail Gorbachev introduced perestroika reforms in 1985, Japanese rule has been recognized as part of Sakhalinʼs history and various exchange programs have been organized, such as cultural exchanges between the Sakhalin Regional Museum and the Historical Museum of Hokkaido (now Hokkaido Museum) and economic exchanges between Sakhalin and Hokkaido. Moreover, the governor of Sakhalin issued the law to protect historical and cultural assets in 1999, and an academic conference titled "Sakhalinʼs Culture : Past Experiences and Future Perspective" was held the following year. Since then, international symposiums on the protection of historical and cultural heritage during the Karafuto era have taken place regularly to promote various projects to compile a list of Japanese heritage properties ( existing buildings and remains) in Sakhalin, evaluate them for preservation, and publish historical documents. These projects include, for example, transferring guardian lions in Karafuto Gokoku Shinto Shrine to the Sakhalin Regional Museum, restoring a victory monument in Tomarioru Shrine, and preserving the building of the former Hokkaido Takushoku Bank Odomari branch. A list of the remains of shrines suggested for restoration, maintenance, and installation of information boards includes Karafuto Gokoku Shinto Shrine in Yuzhno-Sakhalinsk (formerly Toyohara City); a monument for the landing of the Japanese Sakhalin Expeditionary Army in the Merei area and a monument for loyal souls in Nagahama Shrine in Korsakov (formerly Odomari); Higashi Shiraura Shrine in Dolinsk (formerly Ochiai); a monument for the opening of Sakhalin Island in the Shiranushi area and Honto Shrine in Nevelsk (formerly Honto); Chiritoru Shrine in Makarov (formerly Chiritoru); Esutoru Shrine in Uglegorsk (formerly Esutoru); and Maoka Shrine in Kholmsk (formerly Maoka). The information boards will explain the names of shrines and deities, founding years and building exteriors. These projects will help Sakhalin play a more important role as a crossroad connecting islands in Asia-Pacific countries and the European continent, promote exchanges among peoples and nations, and develop new approaches to preserving Japanese heritage in Sakhalin.論文

著者

姚 琼 Yao Qiong

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.11, pp.337-357, 2015-03

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論文

著者

冨井 正憲 Tomii Masanori

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.8, pp.249-261, 2012-03

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報告

著者

古俣 和将 Komata Kazumasa

出版者

神奈川大学日本常民文化研究所 非文字資料研究センター

雑誌

年報 非文字資料研究 (ISSN:18839169)

巻号頁・発行日

no.12, pp.139-176, 2016-03-20

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Japanese houses traditionally featured one floor, but multi-storied houses started to be built in the Meiji period. With the spread of taller houses, stairs between the first and second floors took on increasing importance and underwent various changes. A review of past discussions and an analysis of house plans revealed that stairs in pre-World War II Japanese houses changed from straight to winder, and that the typical stair location changed from hallway to entrance hall. Based on these findings, the author asserted that stairs in Western homes were considered ideal at that time. This argument, however, was based only on the reference materials available and proposed the ideal stairs of the time without referring to their dimensions, such as risers and tread width. Thus, in this current study, sixteen two-storied houses designated as important cultural properties were closely examined, with the stairs in each house measured to identify differences in their dimensions based on shape, location and house style. It was found that such differences can be attributed to house styles. Moreover, in Western-style houses the angles of the front and back stairs are same, whereas in traditional Japanese houses the back stairs are steeper and narrower than those in the front. In traditional Japanese houses, winder stairs are not as steep as straight ones ; yet straight stairs located at the entrance hall are less steep and wider than those in other locations. To summarize, as winder stairs at the entrance hall became common in pre-World War II Japan, stairs became less steep and wider like those in Western-style houses.