著者

吉田 竜司

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.50, no.1, pp.123-135, 2005-05-31 (Released:2016-03-23)

参考文献数

8

著者

稲垣 恭子

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.49, no.2, pp.111-118, 2004-10-31 (Released:2016-05-25)

参考文献数

5

著者

武田 祐佳

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.45, no.2, pp.87-102, 2000-10-31 (Released:2016-11-02)

著者

井手口 彰典

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.60, no.2, pp.3-20, 2015-10-01 (Released:2020-06-20)

参考文献数

36

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「童謡」という言葉は今日、子供のための歌(とりわけ大正時代以降に発表されたもの)を指す名称として一般に用いられている。だが具体的に何をもって童謡とするのかはしばしば曖昧であり、たとえば学校唱歌やアニメソング、また近年の子供向けヒット曲を童謡と呼ぶのか否かは文脈によって異なる。 童謡をめぐるこうした概念の揺れは、この言葉が持つ歴史性と深く関係していると考えられる。そこで本稿では、童謡が子供のための歌という基本的な意味を獲得した大正期から現代までを対象に、音楽学者E・W・ポープのモデルを援用しつつ、童謡の社会的イメージの変遷過程を明らかにする。ポープによれば、社会に登場した異文化由来の記号は、当初「エキゾチック(/国際的/モダン)」なものとして受容されるが、次第に「普通」のものとして定着し、やがて「懐かしい(/国民的な/伝統的な)」ものへと推移していくことがあるという。童謡もまた、このモデルに沿った変化を見せている。すなわち、大正期に登場した童謡はモダンかつエキゾチックなものであったが、昭和に入るとレコードとラジオの普及によって普通のものになり、さらに一九六〇年代末頃からは徐々に懐かしさの対象へと変わっているのだ。 今日我々が漠然と抱いている「童謡」観は、この「懐かしい」段階に相当するものである。だがそうした理解は決して絶対的なものではなく、状況次第では「エキゾチック」ないし「普通」の時代の認識が呼び戻されることも少なくない。このことが、「童謡」という言葉が持つ社会的イメージの多様さの原因になっていると考えられる。

著者

樋口 直人

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.44, no.1, pp.71-86, 1999-05-31 (Released:2016-11-02)

被引用文献数

1

著者

天田 城介

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.55, no.1, pp.93-102, 2010-05-31 (Released:2015-05-13)

参考文献数

28

著者

大庭 絵里 中根 光敏

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.36, no.2, pp.71-86,189, 1991-10-31 (Released:2017-02-15)

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This paper discusses transition of definitions and analytical perspectives of social problems which have been suggested on behalf of studies on sociology of social problems. Especially, transition to an approach which follows subjective nature of social problems is examined and stressed here. First, theoretical studies on social problems both in Japan and the U.S. are critically reviewed. Studies from the points of social pathology, Marxism, value conflict, functionalism view a social problem as "an objective social condition" and try to explain its cause, though they are different in their approaches. Second, difficulties of those studies on "objective condition" are discussed along the line with what Blumer(1971) and Specter & Kitsuse(1977) pointed out. Objectivists are likely to explain some specific condition depending on social bases such as social norm, but they fail to explain what makes it possible to recognize social problems and what they have in common. An altenative perspective called "constructionist" approach has emerged. According to the constructionists, a social problem cannot exist as an "objective condition" but needs subjective diffinition by people who claim something must be done against a putative condition. They see a social problem as a process, following a claim-making activity, and its rhetoric is examined. The significance of this perspective is that it enables us to clarify what construct a social problem and how it gets public attention. It is especially effective when minorities make claims and have them developed. Finally, a possibility of analysis of social problems in Japan is suggested. Claim-makers' viewpoint, their activity, process to gain public attention and its direction must be analyzed with taking into account various resources related to social problems.

著者

竹村 一夫

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.35, no.3, pp.87-108,183, 1991-02-28 (Released:2017-02-15)

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The purpose of this paper is to estimate the function of the cult of the jizo-son toward the community reconstruction. This paper is based on the results of sampling research in Osaka city, in 1988. Our basic hypotheses are as follows: 1 ) the religious properties of the cult of the jizo-son are weakened and 2 ) the cult of the jizo-son can be useful for community reconstruction. We took some steps to examine facts and documents, the taken-for-grantedness of the value domain called "Cultural Property". It was in 1897 that the definition "National Treasure", the highest category of Cultural Property, was newly introduced by the Old Shrines and Temples Preservation Act. And it was this act that served as the basis for the present Cultural Properties Protection Act enacted in 1950. After analyzing 1 ) how the conception of "fine art" was interpreted in Japan over a thirty year period, from the Meiji Restoration in 1868 until 1897, 2 ) why things with religious value became the objects of preservation, and 3 ) what kind of discussion was held in the Imperial Diet in approving the act, one conclusion seems clear. That is, that the value "National Treasure" was brought forth in order to meet two demands: the spiritual demand which was enhanced by the nationalistic trend of the time and the demand for the promotion of overseas trade to increase the national wealth. The birth of the National Treasure can be interpreted, from one side, as a symbolic example of the secularization of religion during the modernization process of Meiji Japan. But from the other side, it was a conversion of a religious symbol into a national symbol which was none the less sacred.

著者

佐藤 彰宣

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.61, no.1, pp.43-61, 2016-06-01 (Released:2020-06-27)

参考文献数

20

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本稿は、戦後初期における野球雑誌の変容とその社会背景について検討するものである。具体的には『ベースボール・マガジン』での啓蒙志向と娯楽志向をめぐる議論に着目し、編集者や読者がどのような雑誌のあり方を求めたのかについて分析する。その分析を通して、当時の雑誌を取り巻くメディア環境(テレビの登場)や、野球というスポーツに対する社会的な認識を明らかにする。 一九四六年に創刊された『ベースボール・マガジン』は、一流の論者によって読者を教化するという啓蒙志向を打ち出した。「精神修養」や「民主主義」のような社会的な理念をスポーツ批評によって読者に指導しようとするこの規範は、戦時での雑誌のあり方と形式的には連続していた。戦後社会において、こうした啓蒙志向が読者に対して訴求力を持った背景には、大衆レベルでの教養への憧れが存在した。 だが、同誌は一九五三年に「見る雑誌」化を掲げ、啓蒙志向から娯楽志向への転換を図った。出版界では大衆娯楽誌『平凡』が大きな注目を集め、また同時にプロ野球人気が叫ばれる中で、堅苦しい学生野球論などを「読む」ことの魅力は失われ、映画俳優のように人気選手のプライベートを「見る」ことが次第に求められるようになっていった。こうした啓蒙志向から娯楽志向への転換は、「繰り返し読まれる書籍的な月刊誌」から「その日限りで読み捨てられるフローな週刊誌」へのメディアの形式的な変化とも対応するものであった。以上のような野球雑誌のあり方をめぐる議論の変化からは、戦後社会における人々のスポーツに対する意識の変容も透けて見える。

著者

有薗 真代

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.49, no.1, pp.55-71,187, 2004-05-31 (Released:2016-05-25)

参考文献数

13

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This paper reconsiders gender/sexuality theory by focusing on a transgendered individual's way of life. It is also an attempt to extend the sociology of life history by focusing on changes in her narrative. My task in this dissertation is to externalize their straggles with their own issues. For the purpose of analyzing changes in narrative, I introduced the approach of Narrative therapy. Narrative therapy assumes that when people tell their own stories certain events are untold and recognized, or intentionally left out. A person's subjective narrative is told as if it were the definitive story of what has happened. This is the method of Narrative therapy. Subverting the dominant narrative of personal experience will create alternative stories that have been left out in repeated retellings, locate the multi-dimentional nature of the individual's own stories, and respond to their complexity. Furthermore, attention to power in narrative therapy will show what kind of power is at work when such stories are formed. By analyzing the individual's narrative in this fashion, I describe the creative process of techniques for overcoming the difficulty and pain that exist in a minority's everyday life.

著者

田野 大輔

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.40, no.2, pp.39-78,173, 1995-05-31 (Released:2017-02-15)

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The political culture of the Third Reich was mainly characterized by the body image of the masculine 'Arbeiter' (worker) , which was represented in many sculptures and paintings. This article examines the Nazi politics concerning this image, to show how it transformed the German working class into the modern workers. The policies of the regime were directed chiefly toward the working class, the social dynamics of National Socialism. The Nazis identified themselves with workers and created a self-image of the heroic and virile worker - the figure of the 'Arbeiter'.This figure had its origin in Socialist iconography and, in fact, there was a certain similarity between activities of the SA and the Communist. In other words, the Nazi seizure of power meant the rise of workers to the public. However, Hitler was not plotting to overthrow the bourgeois public in favor of the working class. The purge of SA leader Rohm and the following rise of SS rather suggest that the Nazi politics aimed at fusing the bodies of bourgeois and workers into a disciplined 'Arbeiter'. To be brief, National Socialism intended to equalize and control the entire nation, so as to make it 'Arbeiter'. The main agency of these policies was the 'DAF' (German Labor Front). This organization actually represented workers' demand and developed 'modern' social policies, which oriented to equality and performance. And these policies, such as the 'Kraft durch Freude' (Strength Through Joy) , the 'Schonheit der Arbeit' (Beauty of Labor) and the 'Reichsberufswettkampf' (Reich Vocational Contest) , would lead to the postwar welfare state. Finally, this article interprets the figure of the 'Arbeiter' in this context. The figure represented the body of great vitality and, at the same time, the power which domesticates it. There existed the Nazi intention of disciplining workers and transforming them into the productive capacity of the regime. In this sense, this figure meant the standard for selection of workers. I conclude that the masculine body of the 'Arbeiter' can be interpreted, in spite of the reactionary ideology, as a metaphor of the 'modern' workers that were coming into existence during the Nazi era, the workers of equality and performance.

著者

鍵本 優

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.48, no.3, pp.3-18,146, 2004-02-29 (Released:2016-05-25)

参考文献数

34

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Audience research has made various analyses of media effects and audience groups. It mainly discusses the meanings that audiences interpret about the content of TV or radio programs. In modern society, they can be called 'the diffused audience', because their imaginations interpreting the meanings make their social identities much different and changeable (Abercrombie and Longhurst, 1998). But in the case of 'music audience', they receive the music texture as well as the content. Music fans are involved with not only melodies, words or fashions but also guitar sounds or vocal textures. Audience research has only discussed the former. So it cannot discuss how touching the surface of sounds affects the music audience. What happens to audience when they touch sounds? The purpose of this paper is to answer this question. To accomplish this purpose, this paper borrows the concept of 'materiality' from aesthetics on music. Materiality makes the information in the media text no sense. The information of media text constructs audience identities. So, when they touch the texture and the information has no sense, their own identities will be trembling. That is the experience of the textural reception of sounds. I think it is another identification. Normally, identification is described the process of identifying with others, either through lack of awareness of difference or separation (Woodward, 1997). But another mode of identification is marked out only by lack of awareness of difference or separation. From the discussion, this paper suggests that music audience researchers should reconsider the concept of 'identification' and introduce the new concept of identification. It is 'the identification towards nothingness'. It means to make the difference between the person and the others less and less. So, two modes of identification look opposite; towards various identities and towards no identity. Two identifications are the processes that identity is changing. Audience theory argues that social identity is changeable. So, both concepts of identification should be located in the problem of social identity.

著者

井口 暁

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.59, no.2, pp.21-38, 2014-10-31 (Released:2019-05-24)

参考文献数

18

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A purpose of this paper is to reconstruct an idea of “attribution conflict” in risk sociology implicated by Niklas Luhmann and to clarify its significance in the “Post-Fukushima” era in Japan. First, this paper distinguishes two different aspects of Luhmann’s distinction of danger and risk and clarifies two core perspectives derived from them. On the one hand, “attribution analysis” focuses on under which social conditions attribution of danger becomes valid or is transformed to attribution of risk and vice versa. On the other hand, “analysis of risk evaluation conflict” focuses on how social conflicts over risk evaluation between decision-maker and those affected occur and proceed. Subsequently, it will be pointed out that the idea of attribution conflict as third perspective in Luhmann’s risk sociology remains unclear even in his articles within risk sociology and thus has not been focused in previous studies.Second, this paper attempts to reconstruct the idea by focusing his articles not only in risk sociology but also outside of it. In “Social Systems” (1984), Luhmann discussed more clearly on a situation of attribution conflict derived from attribution error between actor and observer based on social psychological attribution theory. And his general discussion can be transformed into context of risk sociology. As a result of transformation, it will be clarified that attribution conflict over risk and danger can arise from the fact that decision-maker tend to perceive (attribute) its own risk as natural or artificial danger and to impose his responsibility on natural events or others, while those affected sometimes tend to perceive apparently natural danger as its own danger, that is, risk derived from others as decision-maker. Finally, this paper concludes that further development of the theory of attribution conflict becomes more important in the “Post-Fukushima” era. It’s because several actors in Japanese society differently perceive the causes of and responsibilities for Fukushima nuclear disaster (for example, Tsunami, earthquake, human error of electric power company or mistake of Japanese nuclear power policy, etc.), and thus the attribution conflict seems to be caused in Japan in reality.

著者

水垣 源太郎

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.40, no.2, pp.41-57,174, 1995-05-31 (Released:2017-02-15)

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This paper examines the socio-cultural conditions on which radical charismatism developed in a Japanese newly risen religious cult, Aum Shinrikyo (Supreme Truth). This cult started as a Yoga circle in 1984 with asceticism and traditional technics that could bring a variety of extraordinary sensory experiences. Those experiences during Yoga and ascetic discipline obtained their significance only in man-to-man dialogue with the venerated master Shoko Asahara. Through the dialogues the dogma was associated with each disciple's experiences. The dyad between the master and respective ascetic was a charismatic relations sustained by the followers' one-sided irrational faith and it functioned as a plausability structure of the dogma. At the beginning the master formed the dogma and the worldview system to control the experiences' variety in terms of Buddhist transmigration, when he was an exemplary prophet subject to authority of the traditional values. But in competition with his rivals and outer-society he needed to make himself high to the historical supreme missionary prophet. He introduced eschatology to his dogma and identified himself as the Resurrected Christ. Under his own authority he began to introduce various knowledge and technics that derived from different cultural roots, and more efficient modern technics that brought more intense extraordinary sensory experiences and strengthened the plausability structure. Their expressed dogma and worldview appeared unsystematic and incoherent but the followers' faith firm. We can see in this case charismatism as an irrational basis of a society alternative to ritual. This paper refers to two (sub-)cultural conditions as promoting and sustaining radical charismatism: first, "experientialism" that puts the source of reality in one's inner experience; Second, " 'sampling' culture" or " 'remix' culture" that com-bines sampled values and ideas to some story and consume it, in contrast to cultivationalism that strives to establish one's own value on which you can systematize more and more values and ideas different through confrontation with them. For the disciples only the charismatic relationship with the master was reversed from a mere plausability structure into the supreme value itself and they could utilizes the variety of knowledge and thechnics as means in recruiting. But they gathered people with so different interests, and the diversity radicalized the charismatism.

著者

阪井 裕一郎

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.54, no.2, pp.89-105,177, 2009-10-31 (Released:2015-05-20)

参考文献数

42

被引用文献数

1

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The purpose of this paper is to consider the process whereby marriage, arranged by nakoudo (go-betweens), was institutionalized during the Meiji period. The subject of countless articles, this marital pattern has characterized Japanese marriage. However, it was not “Japanese tradition” but “Samurai tradition.” While Western modernization resulted in the individualization and secularization of marriage, Japanese early modernization institutionalized, paradoxically, arranged marriage based on familism. This marital pattern then began to gain wide acceptance as a “legitimate marital pattern” among the general population. Few studies have addressed the institutionalization process of arranged marriage and go-betweens during the course of modernization. However, it is essential to study the process because there was a strong social norm: marriage without a go-between was not “correct marriage” and love marriages had been sanctioned long since the Meiji era. Given that the Civil Code in Meiji did not prescribe the use of go-betweens, we need to focus rather on ideology, because this norm seemed to be widespread, not by laws but through the press, education and morals. By examining the ideological conflict between Individualism and Familism, discourses of “civilization” by intellectuals, nakoudo marriage as an “invention of tradition,” and nakoudo as respectable or desirable, this paper shows that arranged marriage did not always confront the idea of “liberty” or “love” but was institutionalized in parallel with the popularization of love (marriage). Nakoudo marriage was a marital pattern that overcame contradictions between Familism and Individualism. The nakoudo, rather than restraining individual will or love, functioned as a symbol of the social approval oflove.

著者

野田 浩資

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.35, no.1, pp.53-69,157, 1990-05-31 (Released:2017-02-15)

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Everett C. Hughes is one of the most important sociologists in the Chicago school and in symbolic interactionism. Though there have been criticisms that symbolic interactionism cannot deal with macro social sturucture, the structural side of the Chicago school of sociologists, represented by W. I. Thomas, R. E. Park, and Hughes, were interested in social structure and organization. Hughs developed his occupational sociology both at the micro and macro levels. At the micro level people suffer from “dirty wor” and develop “social psycholgical defensive devices” individually and collectively. At the macro level each occupation enters the “moral division of labor”, and “licence and mandate” are distributed to each of them. According to Hughes, professions suffer from “guilty knowledge” and develop “esoteric knowledge”. From his point of view they are not separated from more humble occupations, but they are only relatively high positions. Hughes combined ecological perspective and symbolic interactionism in the “conception”, which composes the “institution”. While the “institution” adapts to the ecological environment passively, it reacts symbolically and strategically through generating “conception”. “Conception” performs similar functions at the macro level as performed by “self” at the micro level. His theory also has covergences with system theory. Both theories emphasize emergencies and imformational constraints. To develop macro symbolic interactionism we have to pay more attention to an ecological perspective and system theory and to the tradition of the structural side of the Chicago School of interactionism.

著者

村井 研治

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.17, no.1-2, pp.48-67, 1971-10-31 (Released:2017-12-09)

著者

梶谷 素久

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.22, no.1, pp.61-80, 1977-05-31 (Released:2017-02-28)

著者

松岡 瑛理

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.60, no.3, pp.59-76, 2016-02-01 (Released:2020-06-20)

参考文献数

31

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本稿の目的は二〇一三年以降、在日韓国・朝鮮人へと向けられるヘイトスピーチに対抗して起こった「カウンター」と呼ばれる抗議活動のなかの帰化者(日本国籍を取得した元在日)やダブル(日本人と在日を両親に持つ人々)が運動参加へと至った回路を提示することだ。 在日韓国・朝鮮人の反差別運動はこれまで国籍や氏名などの民族的要素を持った参加者が、日本社会から押しつけられる否定的イメージを肯定的イメージへと政治的に是正するアイデンティティ・ポリティクス(IP)の戦略にもとづいていた。しかし筆者が行った調査では、九〇年代以降増加の一途を辿る帰化者やダブルは属性ゆえに在日社会の境界に置かれ、IP型運動から離脱する傾向が強いことがわかっている。 一方でカウンター活動に参加する帰化者・ダブルへのインタビューから、運動離脱者との共通点・相違点が明らかになった。IP型運動への反発という点では共通しつつも、活動参加者らは日本社会で受けた差別経験から、出自への蔑視をより強く認識する傾向にある。さらに、活動における役割分担は機能的で、属性を問わない。出自を問う代わりに対ヘイトスピーチ活動に専念できることが、参加継続のサイクルを生んでいた。以上のように、本稿ではマジョリティ/マイノリティという二項対立にもとづき反レイシズム運動を分類する先行研究に対し、属性を越えて参加者がゆるやかに統合される新たな運動枠組みの可能性を提示した。

著者

薬師院 仁志

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.43, no.1, pp.73-90, 1998-05-31 (Released:2016-11-02)