著者
村中 淑子
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.1, pp.3-27, 2014-11

I carried out an investigation into the use of negation expressions by speakers of the Osaka and Nara dialects. In this paper I report the results of the investigation. It has generally been thought that the negative suffix HEN(e. g., IKAHEN: I do not go) is more frequently used than another negative suffix, N (e. g., IKAN: I do not go) in standard negation sentences in modern Osaka dialect. However, I was able to confirm that the use of N has increased among young people in the past few years. IKAN has increased together with its past form IKANKATTA (I did not go), and IKEN (I cannot go) with its past form IKENKATTA (I was unable to go). This suggests that both the present and past forms change in conjunction with each other. In addition, it was found that the negative suffix YAN, which had previously not been used very much in Osaka, has come to be used more frequently in recent years. Negative suffixes can not only be located at the end of a sentence to create a negation, but can also be buried in the middle of a sentence and used to make expressions of supposition, will, or duty. By investigating them together, I was able to clarify the actual situation of negation expressions and the reasons for the change in the use of negative suffixes. It is suggested that supposition expressions (-YANDEMO) and will expressions (-YANTOKO) were related to the appearance of YAN in a negation sentence, but duty expressions (-YANA AKAN) were not. Moreover, statistical analysis of the use of YAN in each dialect area showed that the change was most pronounced in the Senboku and Minami Kawachi dialect areas.
著者
松澤 俊二
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.13, pp.35-57, 2020-10

Sakai City, Osaka Prefecture is the birthplace of Akiko Yosano. Akiko isnow considered to be a symbol of the local identity, and many commemorative events are held. However, before the war, Akiko was also recognized asa "bad girl" and was not always welcomed by the people of Sakai.The focus of this paper is on how Akiko was remembered by the local people after the war. In particular, this point will be made clear by variousawards activities held in Sakai, such as making monuments and memorials,and examining their performances. Then, the transformation and variety ofAkiko's image are also shown. It also discusses the important significanceof the region remembering Akiko.
著者
松本 直也
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.167-191, 2015-03

The All Japan University Football Team that participated in the 2013 Universiade Games also participated in the 35th TROFEO ANGELO DOSSENA held in Italy in 2011. The purpose of this study is to analyze those games in order to measure the effectiveness of tactical models in the construction of team tactics. The tactical model outlined here consists of three defensive phases, three offensive phases, and the transition phase between offense and defense. The analysis demonstrated that a tactical model has to be suited to actual game situations. With regard to the creation of team tactics in a limited-term team, the analysis also indicated the effectiveness of training based on that tactical model in combination with training in close observation.
著者
村中 淑子
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.3, pp.55-83, 2015-10

In this article we studied color terms in loanwords in Japanese, and analyzed them using Corpus Data. We focused on ten color terms of English origin, using the full-text retrieval system "Himawari" of the internet library Aozora Bunko (12023 works, accessed October 1, 2014) for language resources, and observed examples from the Meiji period to the early Showa period. The color terms studied were as follows : PINKU (pink), GURIIN (green), BURUU (blue), GUREE (gray), BEEJU (beige), BURAUN (brown), REDDO (red), IEROO (yellow), HOWAITO (white), and BURAKKU (black). Following the study, the terms were classified into two categories. (a) Those having both an indicatory function in the context of multiple choice, and a descriptive function to describe attributes of things. They can be used independently but not in compound form. PINKU (pink), GURIIN (green), BURUU (blue), GUREE (gray), and BEEJU (beige) belong to this group. (b) Those having only the indicatory function and no descriptive function. They are always used in compound form. BURAUN (brown), REDDO (red), IEROO (yellow), HOWAITO (white), and BURAKKU (black) belong to this group. It may be said that words of group (a) are more familiar in Japanese than those of group (b), in particular PINKU and GURIIN as they describe the color of natural objects. In group (b), the reason why REDDO (red), HOWAITO (white), and BURAKKU (black) have low familiarity in Japanese is that Japanese original color terms AKA (red), SHIRO (white), and KURO (black) constitute extremely basic and fundamental vocabulary in Japanese, and it is likely that there was no place for words of foreign origin having similar meaning.
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

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
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

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

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
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

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

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
村中 淑子
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.23-50, 2018-11

This article analyzes aspects of the dialect maintenance of "J-turn" migrantK in his 90s.K was born in a small village in the south of the Kaga district in IshikawaPrefecture, where he lived until he was 16 years old. Then he moved to Osakacity where he lived for a total of 20 years. He was then transferred to Tokyo,living there for about five years, and later moved to other cities. Since hisretirement at the age of 58, he has settled in Kanazawa city, the capital ofIshikawa Prefecture. We can call someone like him a "J-turn" migrant, becausehis movements resemble a U-turn but with slight differences.We investigated which of the four dialects he used: the south Kaga dialect,the Osaka dialect, the Tokyo dialect or the Kanazawa dialect. The items weanalyzed were his accent patterns when pronouncing two-mora nouns and hisusage of auxiliary verbs and particles.The results showed that he maintained the characteristics of the south Kagadialect well. In particular, concerning the accent patterns of two-mora nouns,he maintained the characteristics of his native village dialect, which is onevariety of the south Kaga dialect. In other words, it may be said that K maintainedthe dialect that he acquired at the village where he lived till the age of16, despite repeated migration for several decades.We considered the factors behind K's dialect maintenance from the followingfive viewpoints :(1) Common ground and differences between the Kaga dialect and the Osaka dialect(2) Properties of the community where he belonged to in migration(3) His language environment at home(4) How he regards the Kanazawa dialect and the south Kaga dialect(5) The characteristics of the village where he was born