著者

畷 絵里

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of Humanities Research St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.6, pp.189-211, 2017-03-10

著者

増田 忠信

出版者

桃山学院大学

雑誌

人間文化研究 = Journal of humanities research St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.1, pp.97-125, 2014-11-28

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The purpose of this paper is to investigate the starting point of Japanese people's morality.Moral standards, which are historically constructed, provide us with a measure of which behavioural patterns are acceptable and which are not.The transition from tsuwamono (soldiers) to bushi (warriors) created a peculiar value standard for Japanese people, leading to the so-called Bushido.Reflecting on the pre-Bushido period in Japan can help to understand themselves better. The framework of this paper is as follows : First, I consider what was regarded as evil in the Heian era by examining Vol. 29 of the Konjaku Monogatari.Second, I investigate the word tsuwamono in the Konjaku Monogatari and Shomonki.The way that this word is employed in those two texts suggests that people in the Heian era regarded Tsuwamono ambivalently, as newcomers. Third, comparing the Konjaku Monogatari Vol.25 with the Shomonki, I examine Taira no Masakado's Rebellion (939-940), which is a typical example of the transition from tsuwamono to bushi.I conclude that tsuwamono, originally related to the common people through land or locality, became a newly-influential power by their ability to pacify rebellions. Their transformation into bushi was the result. In the world of Heian aristocrats, the common people were not held to have the same moral sense that noble-born members of the Imperial Court enjoyed. Accordingly, they would be willing to join a rebellion if the time and circumstances were right. Since the gap between tsuwamono and bushi and the common people in their attitudes to work, rebellion, religion and other matters was so small, it became possible for them to hold a similar moral sense. As a result, from the second half of the Heian era onward Japanese people began to make their moral decisions based on a similar set of attitudes to those found in the tsuwamono no michi and, later, the Way of the Samurai.

著者

畷 絵里

出版者

桃山学院大学

雑誌

人間文化研究 = Journal of humanities research St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.5, pp.57-85, 2016-10-03

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In recent years, the teaching method called `active learning' has attracted attention in accordance with the report of the Central Council for Education in 2012, which recommends learner-centered education for the purpose of developing skills of the students. From such a point of view, the drama education is thought to have various benefits. First of all, drama helps improve an integrated ability in language learning. In practicing drama, the student reads the script, memorizes his /her lines, repeats them aloud again and again, listens to others and carries on the conversation considering the context. In this way the student can also build up communicative competence. This is a great advantage of drama education. In addition, since the Meiji era, drama-theatre education has been recommended as an effective method of general education for the formation of character and has been adopted in child education. Brian Way and other researchers argue that the purpose of drama education is "the development of the whole person." In drama activities the student faces various problems. In order to solve the problems, he/ she tries to establish good relationships with others. Through such experiences the student will learn to cooperate and collaborate, acquire leadership, and become a helpful person. Drama education, in which the student has opportunities to behave actively and acquire a variety of skills and competences, accords with the concept of `active learning.' Statistics show that students themselves tend to be reluctant to participate in `active learning' types of classes. However, by maintaining in them high motivation `to make the drama successful,' it will be possible to render them more positive. In this paper I examine the drama activities practiced in Italian language classes at Momoyama Gakuin University to show the effects of drama education.

著者

佐々木 英哲

出版者

桃山学院大学

雑誌

人間文化研究 (ISSN:21889031)

巻号頁・発行日

no.4, pp.93-121, 2016-02-26

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In "Mosses from an Old Manse" (1846), Nathaniel Hawthorne (1804-64) paradoxically dropped off his mask to blurt, "So far as I am a man of really individual attributes, I veil my face." In making sure of his hidden undissembled intention regarding the author-reader communion, this paper treats "The Minister's Black Veil" (1836), a short fiction written during Hawthorne's apprenticeship to become a professional writer. "The Minister's Black Veil" depicts the unintelligible behavior of the Reverend Hooper, who wears a black veil. Critics are divided over the problem of whether Hooper merits praise or harsh criticism. Existentially aware of the meaning of life, or to use Heidegger's phraseology, Dasein, Hooper warns his parishioners, it seems, of how foolish it is to stay ignorant in plausibly blissful daily activities. If closely inspected, however, Hooper is far from being an Existentialist. He forcefully imposes the same identity as sinners on one and all parishioners, in the name of Puritanism and its dogmatic doctrine, the notion of total depravity. He shows unawares his totalitarian inclination toward essentialism ---- the sort of attitude that Existentialists denounce. Furthermore, he neglects to hold communion with his parishioners and even with God, and thus incarcerates himself in his own solipsistic realm. When we recall the author's above-mentioned confession of "I veil my face," we confront this question: How close is Hawthorne to Hooper the veiled minister? The Deconstructionist Paul de Man points out that, because of its etiological definition of speaking about something other than itself, the deconstruction of the allegory is part of the allegory itself. From this perspective, we can understand that it is impossible for Hooper to allegorically represent the w/Word(s) (of God), the Origin, and the Cause (of Sin) with the use of his black veil, the proxy, symbol, letter, and or language with which he hopes to allegorically convince the congregation of the Puritan notion of total depravity. Aware of how he appears to the eyes of his parishioners, Hooper stops associating with them. He is openly avoided and secretly ridiculed by men and women, young and old. In these adverse circumstances, the degree of their misapprehension over the reason for his veil deepens all the more. In a negative way, Hooper exemplifies the process of what the leading Deconstructionist Jacques Derrida calls "Differance" and attests to Derrida's insistence that allegory deconstructs itself. More than a decade after publishing this story, Hawthorne became a canonical writer by dint of his masterpiece, The Scarlet Letter (1850). But around this time he also suffered severe hardships, most of which sprang from misunderstanding on the part of his contemporaries : he was expelled from the sinecure position at the custom house, targeted in a hate campaign by Charles Upham, and incurred the displeasure of locals through his sarcastic depiction of the locally employed officers at the custom house. Moreover, since the 1980s, Hawthorne's support for Franklin Pierce, the notoriously pro-lavery politician who went on to win the presidency, has induced left-minded critics to undermine the writer's literary reputation. In his apprenticeship to become a professional writer, Hawthorne already depicted his future self in the image of Hooper. Portraying both Hooper's liability to be a victim of misapprehension and his resigned acceptance of this fate, the author predicted the fate that was to befall him later in life and after his death. Through the Reverend Hooper, Hawthorne paradoxically allegorized his own nature of veiled otherness in the form of desacralized allegory/parable, and conveyed the difficulty of how to face the unexposed foreign self.

著者

日下 隆平

出版者

桃山学院大学

雑誌

人間文化研究 = Journal of humanities research St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.2, pp.245-276, 2015-03-23

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The Victorian-era Scottish poet James Thomson (1834-1882), who wrote under the pseudonym "B.V.", is best known for his long poem The City of Dreadful Night. Although the poem had the power to attract readers, it was full of pessimistic and uncanny elements. When the first half of the poem was published in the National Reformer in 1874, such dominant literary figures as William Michael Rossetti and George Eliot expressed their admiration, but the remainder of the poem failed to appear because of its being "so alien from common thought and feeling" (Thomson). The evaluation of a poet might be said to depend on how much space is devoted to his/ her poems by The Oxford Book of English Verse. While Sir Arthur Quiller-Couch selected only four of Thomson's short poems for the 1900 edition, in 1972 Helen Gardner chose to include every line of "Proem", along with parts of "Section 1" of The City of Dreadful Night. Such editorial decisions indicate that the poem had come to be esteemed much more highly than before. T. S. Eliot played an important role in this change of evaluation. This paper deals primarily with the echoes of Thomson's work in The Waste Land and "Rhapsody on a Windy Night." Eliot read Thomson's poems during his formative years between the ages of 16 and 20, along with the works of another Scottish poet, John Davidson. Thomson drew parallels between Dante's Inferno and The City of Dreadful Night by quoting the inscription over the gate of Dante's Hell as the poem's Epigraph. In addition, the city as image which Thomson used in the poem inspired Eliot to write both The Waste Land and "Rhapsody on a Windy Night." In part 1, the changing evaluation of The City of Dreadful Night is discussed, followed by the Epigraph and "Proem" (part 2), the image of the City in "Section 1" (part 3), and the synopsis of The City of Dreadful Night (part 4), and Surreal City and Unreal City (part 5).

著者

吉田 一穂

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of Humanities Research,St.Andrew's University (ISSN:21889031)

巻号頁・発行日

vol.18, pp.73-102, 2023-02-23

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Charles Dickens (1812-70) and Catherine, his wife, sailed from Liverpool on 4 January on board the steamship Britannia. For comfort during their absence of six months, they took with them Catherine’s maid, the ever-reliable Anne Brown, and a delightful sketch of the children by Maclise which was given pride of place in their room wherever they stayed. After a wretched voyage during which they were all extremely seasick, they arrived in Boston to a tumultuous welcome. People lined the streets whenever he went out; they cheered him at the theatre, deluged him with messages of congratulation; they besieged the hotel. In Boston, Dickens formed warm friendships with a number of prominent Bostonians. Among them were the city’s mayor, Jonathan Chapman, several Harvard Professors, and the poet Henry Wadsworth Longfellow (1807-82). Dickens was fascinated by not only the Bostonians but also the city. He mentions University of Harvard as one of the sources of charm of Boston. The Perkins Institution and Massachusetts Asylum for the Blind made a deep impression on him. Dickens explains the institution by the description of Samuel Gridley Howe (1801-76), who is an philanthropist, an abolitionist, and a pioneer of measures to deal with blind and intellectually disabled person. The account which has been published by Dr. Howe, describes the rapid mental growth and improvement of Laura Bridgeman. Dickens’s impression about Boston seems to have a relationship to charity. At south Boston, several charitable institutions were clustered together. One of them, was the State Hospital for the insane; admirably conducted on those enlightened principles of conciliation and kindness. Dickens also mentions the transcendentalists, the group influenced by Thomas Carlyle (1795-1881), his friend. Transcendentalism is a philosophical movement that developed in the late 1820s and 1830s in the eastern United States. Transcendentalism emphasizes subjective intuition over objective empiricism. Dickens seems to feel an affinity with the transcendentalists. In Lowell he discovered that the factory girls were not ashamed to produce their own magazine, to subscribe to a circulating library, to play the piano. It was what Dickens had thought of the United States with hope and admiration. However, Dickens increasingly began to feel that everything had been pulled down. The first rifts appeared when he referred publicly to the Question of International Copyright. He, and indeed many other English writers, felt bitterly about this. He seems to avoid referring to it strongly. In New York, Dickens points out the filth and the wretchedness of the Five Points. In Philadelphia, he thinks that the system of the prison called Eastern Penitentiary is rigid, strict, and hopeless solitary confinement. In Washington, the two odious practices of chewing tobacco and expectorating displeased him. In Baltimore, he felt ashamed of slavery. What has to be noticed that Dickens appreciates the great Temperance Convention led by Theobald Mathew and the neighborly love by the Unitarian church, while he does not like the ascetism of the shakers of the Shaker Village although he recognizes their sincerity and fairness of trade. From the perspective of the memoires of the cities, Dickens reveals not only the good sides but also the bad sides of the cities and shows the nature of ideal cities and ideal Christianity.

著者

谷山 智彦

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of Humanities Research,St.Andrew's University (ISSN:21889031)

巻号頁・発行日

no.14, pp.377-400, 2021-03-16

著者

橋内 武

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of Humanities Research,St.Andrew's University (ISSN:21889031)

巻号頁・発行日

no.14, pp.25-85, 2021-03-16

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After a struggle against revising the Leprosy Prevention Law(らい予防法)of 1953, a high school for young patients was founded at Aiseien Sanatorium, Nagashima Island, Setouchi City, Okayama Prefecture in September,1955. The school was named Niirada Branch, Oku High School(邑久高校新良田教室). It was officially managed by the Okayama educational authorities, staffed by the local teachers, and financially supported by the JapaneseGovernment.Students from all over Japan entered the school, boarding at Aiseien, andattending classes four periods a day for four years. Each class had up to 30students, with enrollment steadily declining. The high school branch closedin March, 1987, with a total of 307 graduates over 32 years. Now there remains a school monument at the site.Because the Leprosy Prevention Law regarded Hansen's disease patientsas the source of a 'terrible infectious disease', sanatorium authorities disinfected the patients' body and personal effects on their arrival at the lonesomeisland colony. The law enforced its isolation policy not only by sending themto the remote sanatorium but also by discriminating against them within thepremises, dividing the patient quarter from the non-patient quarter. The highschool classrooms were in the patient quarter.Most school teachers actually had a strong prejudice and discriminatedagainst the patient students. Being afraid of Hansen's disease infection, theteachers wore 'prevention gowns' to go to the classrooms. They taught their subjects always on the platform without coming down to the student level.There was clearly physical and psychological distance between teachers andstudents.On the other hand, the patient students were not allowed to enter theteachers' room in the non-patient quarter. In order to meet an individualteacher, a student had to ring the bell at the entrance several times likeMorse code. Then the teacher came out of their room to converse with thestudent. This was thought to be a form of prejudice and discriminationagainst such students. Thus they asked the head teacher to change the system. There were several debates between both camps. The bell system waseventually abandoned in 1973 so that the students could enter the teachers'space for consultation.Based on the above story, a movie entitled 'Listen to the Bell Ringing'(「ベルの音が聞こえる」)was made by a group of Okayama citizens underthe direction of YAMAMOTO Mamoru(山本守). They were all amateur actors who either auditioned or volunteered. After over a year of filming, theycompleted the production, and began showing the movie in Setouchi City inthe winter of 2020. The film is now expected to be shown at several leprosysanatoria and educational institutions all over Japan so as to enlighten thepeople about the basic human rights regarding prejudice and discriminationagainst the Hansen's disease patients and their families.

著者

吉田 一穂

出版者

桃山学院大学

雑誌

人間文化研究 = Journal of humanities research, St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.8, pp.5-35, 2018-02

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Four Englishwomen established for themselves a well-grounded fame astravelers―Mrs. Bishop (Isabella L. Bird, 1831-1904), Miss North (MarianneNorth, 1830-90), Miss Kingsley (Mary Kingsley, 1862-1900), and MissGordon-Cumming (Constance Frederica Gordon-Cumming, 1837-1924).Each of these four ladies had her own special characteristics, literary and artistic; each in her own way showed what English Ladies could do, and pen andpencil aroused the interest and admiration of the reading pubic.Many readers have been strongly attracted by the books of travel byIsabella L. Bird, and her capacity for accurate observation, her retentive memory,and her power of vivid portrayal, have enabled multitudes to share her experiencesand adventures in those lands beyond the pale which drew her everwith magnetic force.Unbeaten Tracks in Japan (1880) shows how accurate Isabella's representationof Japan is. It represents not only daily lives of Japanese people but alsotheir confrontations with Western culture. Isabella seems to be interested especiallyin the missionary works of the Meiji Era. She ardently desired thespread of the kingdom of Christ Jesus in the world, but was not herself concernedto advocate any special rites or dogmas.Most Japanese think of Britain as a Christian country. In one sense, ofcourse, they are quite right. Historically, Britain has been Christian since atleast the 7th century, when the Church of Rome first sent missionaries to thecountry. The various churches and sects of Christianity which have developedover the country's long history, such as the Anglicans, Baptists, Quakers andMethodists, have spread out throughout the world, having a great effect oncountless lives. Moreover, England is one of very few countries in the worldto have a state church, the Church of England.Isabella was born on 15 October 1831 at Boroughbridge Hall, Yorkshire.Her father served as a curate at Boroughbridge. After that he was appointedcurate in Maidenhead. The Church of England as her background and thetrend of Christianity in England, seemed to have a great influence on her.When she visited Irimachi, Nikko, she saw those who worshippedDaikokuten, the god of wealth. She could not accept them because theyprayed God for wealth and was steeped in materialism. She could not acceptAinu people who were given to drinking as a part of worship. This reminds usthe temperance movement of Victorian England. Many Christian organizationssupported the temperance movement because drinking habits lead people tocollapse of families, crimes, and numerous absences from work.While Isabella set great hopes on the effect of Christianity, she representedthe missionary works of the Meiji Era in Unbeaten Tracks in Japan. Sheshowed that missionaries contributed to Japanese medical treatment and education,and how Japanese people were converted to Christianity. UnbeatenTracks in Japan gives her impression not only of Japanese culture and habitsbut also of the missionary works.

著者

本多 隆司

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of Humanities Research St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.6, pp.261-276, 2017-03-10

著者

伊藤 潔志

出版者

桃山学院大学

雑誌

人間文化研究 = Journal of humanities research, St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.3, pp.29-53, 2015-10

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This paper aims to reconsider, from the viewpoint of educational ethics, the "religious neutrality of education" that is a fundamental principle of Japan's Basic Act on Education. Religious neutrality in education is a concrete example of the principle of the separation of church and state. The history of the relationship between church and state in the USA and Europe reveals that separation of the two has been enacted in each individual country as a result of a wide range of developments, and could therefore be called a political "product of compromise." The relationship among the three fundamental principles - separation of church and state, freedom of belief, and the spirit of tolerance - can be describedas follows. First, freedom of belief has the definitive meaning of having freedom to follow one's own personal beliefs. However, when this freedom is expanded to mean freedom of belief for both oneself and others, it becomes a right with universal value. What makes such an expansion possible is the spirit of tolerance. For this reason, it can be said that the spirit of tolerance is a condition for freedom of belief, and that the result of the systemization of this spirit of tolerance is the separation of church and state. The separation of church and state thus becomes a means to safeguard freedom of belief. These three elements are inter-related. Tolerance appears to be a universal concept, but it is based on an extremely Protestant philosophy. The same can also be said of freedom of belief, and of the separation of church and state. Moreover, the limits inherent in the separation of church and state are inextricably linked to the limits of religious neutrality in education.

著者

伊藤 潔志

出版者

桃山学院大学

雑誌

人間文化研究 = Journal of humanities research St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.3, pp.29-53, 2015-10-27

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This paper aims to reconsider, from the viewpoint of educational ethics, the "religious neutrality of education" that is a fundamental principle of Japan's Basic Act on Education. Religious neutrality in education is a concrete example of the principle of the separation of church and state. The history of the relationship between church and state in the USA and Europe reveals that separation of the two has been enacted in each individual country as a result of a wide range of developments, and could therefore be called a political "product of compromise." The relationship among the three fundamental principles - separation of church and state, freedom of belief, and the spirit of tolerance - can be describedas follows. First, freedom of belief has the definitive meaning of having freedom to follow one's own personal beliefs. However, when this freedom is expanded to mean freedom of belief for both oneself and others, it becomes a right with universal value. What makes such an expansion possible is the spirit of tolerance. For this reason, it can be said that the spirit of tolerance is a condition for freedom of belief, and that the result of the systemization of this spirit of tolerance is the separation of church and state. The separation of church and state thus becomes a means to safeguard freedom of belief. These three elements are inter-related. Tolerance appears to be a universal concept, but it is based on an extremely Protestant philosophy. The same can also be said of freedom of belief, and of the separation of church and state. Moreover, the limits inherent in the separation of church and state are inextricably linked to the limits of religious neutrality in education.

著者

野尻 亘

出版者

桃山学院大学

雑誌

人間文化研究 = Journal of humanities research, St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.2, pp.87-140, 2015-03

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In this paper, the author reviews the methodological relations between convention theory and economic geography. Storper and Salais (1997) elucidated an international / inter-regional comparison of industrial agglomeration, and qualitatively explained it using "worlds of production" theory following the economics of convention. That is, rather than explaining diverse industrial concentrations in each country and region on the basis of a neoclassical uniform assumption of rational behavior of selfish individuals, they explain industrial regions and development paths from the point of view of non-economic factors such as conventions of participation and identity. In this respect, they differ from Scott (1988), which explains agglomeration from the new institutionalism viewpoint focusing on the reduction of transaction costs. Also, instead of emphasizing the cultural differences between countries and regions, Storper and Salais (1997) present a general framework, thereby enabling further international comparisons. A second point is their focus on variation among product technology, markets, and production methods (labor system). In economic geography, active debates in recent years have led to the introduction of regulation theory, the new industrial division of labor, flexible specialization, and so on, while emphasizing specific types of industries. Convention theory builds on the results of those debates, and considers solutions to issues of product quality and labor uncertainty, thus avoiding uniform, one-sided debates.

著者

王 竹

出版者

桃山学院大学

雑誌

人間文化研究 = Journal of humanities research St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.5, pp.123-144, 2016-10-03

著者

小野 良子

出版者

桃山学院大学

雑誌

人間文化研究 = Journal of humanities research St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.4, pp.5-35, 2016-02-26

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This paper is an attempt to re-examine the narrative technique adopted in The Great Gatsby. The first chapter deals with the structure and the authority of the first-person narrative. The second chapter analyzes how Gatsby, introduced as the main character of the book, is portrayed from the narrator's point of view. The narrator assumes the role of the omniscient "I" and endeavors to recollect the smallest details of his encounter with Gatsby ; however, the `authorized' story-telling reveals the psychological depth of the narrator himself and his emotionally biased judgements about Gatsby. The first-person narrative fails to present the clear portrayal of Gatsby, only to create the character in the way the narrator wants to see.

著者

牧 みぎわ

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of Humanities Research St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.6, pp.213-240, 2017-03-10

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The safety of food is a matter of great concern in the world today. In Italy,the homeland of pasta, the safety of wheat is a focus of attention and arousingan intense controversy. However, a thorough check of its quality is very difficultbecause of the enormous quantity of imported wheat which is goingaround. Under these circumstances, ancient types of wheat like Spelt andCamut are attracting an increasing interest for their primitiveness and, therefore,safety.In the same way, a wheat cultivar Senatore Cappelli is being reevaluated. Itwas created in 1915 by an Italian agricultural geneticist Nazareno Strampelli,as the first cultivar of hard wheat (Durum). It is the ancestor of almost all ofthe hard types of wheat existing and circulating now. The Senatore Cappellialso contributed to the “Green Revolution” and turned Southern Italy into afertile land, but after the World War Ⅱ, it went driven away by new cultivars.Only recently the Senatore Cappelli is regaining its reputation, especiallyamong professionals of the food market. In this paper I try to examine thevalue of this species of wheat and show its significance in today’s Italy.

著者

青野 正明

出版者

桃山学院大学

雑誌

人間文化研究 = Journal of humanities research, St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.2, pp.141-166, 2015-03

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In this paper I seek to clarify the theory and practice of the "Shinto-Ablutions Performing Group of Korea" (朝鮮禊会), pointing out that, while recognizing the religious element in Shinto, the group steadfastly maintained that the practice of Shinto attained a higher plane over and above simple religion. The ascetics of the group held that, by carrying out ablutions (禊行), Shinto believers were able to attain unity with the ancestral gods. Needless to say, the worship of ancestral gods has a direct connection with the worship of Amaterasu Omikami (天照大神), the ancestral goddess of Japan's Imperial House. The ascetics of the group are thus directly linked to the ideology of the Japanese emperor system.

著者

山中 康行

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of humanities research, St. Andrew's University (ISSN:21889031)

巻号頁・発行日

no.9, pp.1-22, 2018-11

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This paper considers the modern historical stream of Japanese libraries.Most library teachers in this country have the same idea that there is a cleardiscontinuity made by Meiji-Ishin ( 明治維新). On the contrary, ToshioIwasaru told that Japanese library history has a just consistent continuoustimeline, and that there is not a break by appearance of Meiji bureaucratic emperor-centered government. The author could understand Iwasaru's opinion.

著者

深見 純生

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of Humanities Research,St.Andrew's University (ISSN:21889031)

巻号頁・発行日

no.10, pp.175-208, 2019-02-28

著者

山本 順一

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of Humanities Research,St.Andrew's University (ISSN:21889031)

巻号頁・発行日

no.10, pp.41-67, 2019-02-28

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So-called Japan Search Project that the author happened to look at in newspapersAugust in 2018 could be considered in this paper. The Japanese newspapershad written the national project guided by the Cabinet Office ofJapanese Government separate from worldwide digitalization and digital contentsmovement. This paper would introduce and discuss various digital libraryprograms and lots of related projects of the United States, essentiallyfocusing on the Library of Congress. The Library of Congress launched digitizationof possessed materials in the Billington Librarian period, includingAmerican Memory Project.On the other hand, Federal government libraries has organized, and managedFEDLINK that is one of the largest library network in the world.In recent years, the Library of Congress has collected born-digital materialas they are. And the Library has been wrestling with possessed andunpossessed materials digitization carried out by the third party with a littlemoney or without money. In addition to material digitization, the Library announces‘Recommended Formats Statement’ to the public in order to makecollected materials survive a long time.