著者
的場 匠平
出版者
公益財団法人 史学会
雑誌
史学雑誌 (ISSN:00182478)
巻号頁・発行日
vol.123, no.9, pp.1613-1640, 2014-09-20 (Released:2017-07-31)

The study of the development of funereal rites among Japan's aristocracy from antiquity through late premodern times has not only been made possible by the availability of ample historiographic sources, but is also helpful in examining both the peculiar and universal aspects of imperial funereal rites in late premodern times. That being said, no serious attempt has been made yet to trace the process of aristocratic funerals and burials throughout Japan's premodern history. The present article is intended to shed light upon the late premodern transformation of Japanese funereal rites in both substance and perception, using the case of closed funerals (misso 密葬) among the aristocracy of that time. The closed funeral (hereafter misso) was the rite of secretly transporting the body of the deceased to be either buried or cremated prior to the official funeral to be held several days later, and was also a method of avoiding the putrefaction of the corpse in the case of long delays in scheduling the official funeral. The rite itself, which had already been in existence prior to the beginning of the 17th century, became universally known as "misso" by the mid-18th century. Rites similar to misso were often conducted during ancient and medieval times under the name of "heisei-no-gi" 平生之儀 (ordinary ceremony), the difference between the two being that heisei-no-gi was not conducted in secrecy or as an abridgement of the official funeral. Therefore, the transition from the popularity of heisei-no-gi in medieval times to the widespread diffusion of misso in late premodern Japan represents a change in the perception of funerals from a relatively unimportant ritual in medieval times to a ceremony arranged to befit the status of the deceased and carefully planned in advance to take place on the most auspicious day possible. In other words, funereal rites experienced a significant increase in social value. In the opinion of the author, this increase in social value was felt throughout all social classes and became the rationale for the lavishness of funerals among the common people of late premodern Japan, as well as the huge scale on which imperial funerals came to be conducted during the time.
著者
町田 祐一
出版者
公益財団法人 史学会
雑誌
史学雑誌 (ISSN:00182478)
巻号頁・発行日
vol.117, no.9, pp.1613-1634, 2008-09-20 (Released:2017-12-01)

The present article takes up a group in modern Japanese society "educated idler" (hereafter EI) (koto-yumin 高等遊民), whose members were highly educated but were not in social position proper to high educational background. The author examines the group's origins, structure and how it came to be perceived as a social problem. During the last years of the Meiji Era, in the aftermath of the Russo-Japanese War, the ranks of the EI was increasing by some 20,000 members per year due to such factors as "entrance problems" "lack of employment opportunities" and "dropping out" on the middle school level, as well as a "shortage of jobs" for graduates of technical colleges and universities. The author first attempts to place those EIs who had no visible means of support within the context of the state order by first examining pre-War newspaper reporting about "unemployment" and political concerns over the "dangers" of socialist movements, then describes the post-War attempts at state reorganization in the form of educational reform implemented by the Second Katsura Cabinet, resulting in an increase in the number of schools. However, reform efforts met with opposition in the midst of worsening conditions and were scaled down. With the occurrence of the "High Treason Incident of 1910" (Taigyaku Jiken), involving an alleged socialist plot to assassinate Emperor Meiji, and the subsequent arrests of hundreds of activists, the perceived "threat" posed by the EI and the Superintendent General's comment to crack down on it drew public opposition, resulting in a national debate over the social consequences of the EI. The author's analysis of the debate includes the media's understanding of the EI as a problem related to the social structure,the many reports documenting the lives of EI members ranging from literary figures to slum dwellers and criminals, as well as solutions calling for the dampening of lofty youthful ambition by putting young people to work. After placing the EI as a historical phenomenon characteristic of society in the post-Russo-Japanese War era, the author concludes that the educational and social policies implemented were not sufficient to solve the problem, and that the EI disappeared temporarily in the course of the economic boom generated by World War I, but reappeared during the expansion of higher learning institutions during the early Showa Era
著者
岡本 真
出版者
公益財団法人 史学会
雑誌
史学雑誌 (ISSN:00182478)
巻号頁・発行日
vol.124, no.4, pp.38-62, 2015 (Released:2017-05-16)

本稿は、従来大内氏の独占時代とされてきた寧波の乱後の遣明船派遣の実像を明らかにするため、史料上に「堺渡唐船」と記される遣明船について、関係諸勢力の立場、搭乗者と派遣目的、歴史的位置づけの三点を究明した。その結果明らかになった事柄は以下の通りである。 まず、関係諸勢力については、『天文日記』やその他の古文書等に見られる遣明船が、いずれも「堺渡唐船」を指すことを確認したうえで、同船の派遣を中心となって推進したのは、細川晴元と堺商人だった点を論証した。また、本願寺や土佐一条氏は協力者に過ぎず、大内義隆や畠山稙長は同船の派遣を阻止しようとしていた点を指摘した。 次に、搭乗者と派遣目的については、その解明に先立ち、新史料である『活套』所収外交文書二通を紹介し、同書の収録内容や文書末尾の年月日をもとに、これらが「堺渡唐船」関連文書であることを明証した。そして、これを根拠に、従来の遣明船と同様に朝貢使節としての形態を整えたうえでの派遣が図られており、正使は忠叔昌恕という禅僧で、ほかに医師半井明英も乗り組むことになっていたことを指摘した。また、派遣目的は、寧波の乱の際に明側に留められていた前回使節の朝貢品の献上、同使節の遺留品の返却、収監されていた宋素卿の送還、新勘合および新金印の下賜、半井明英の明医学伝習の許可などを要請することだった点を解明した。 それから、歴史的位置づけについては、寧波の乱後に足利義晴・細川高国が明側とおこなった交渉の延長上に「堺渡唐船」があることを明らかにし、従来の研究では存在が確認されていなかった嘉靖准勘合に関する考察をもとに、状況の推移を論じた。また、大内義隆の経営した天文八年度船と同船を比較すると、寧波の乱の際の遺留品の返却や新勘合の獲得などが、両者に共通する派遣目的だった点を指摘した。 そして、以上を踏まえて、これまで大内氏の独占時代とされてきた寧波の乱後においても、それ以前と同様、遣明船をめぐる同氏と細川氏の抗争が継続していた点を明らかにした。
著者
村井 章介
出版者
公益財団法人 史学会
雑誌
史学雑誌 (ISSN:00182478)
巻号頁・発行日
vol.87, no.4, pp.411-453,552-55, 1978

The machinery which the Kamakura Bakufu set up in Kyushu to govern a large area has been much studied from the point of view of institutional history, with priority given to its judicial aspect. In the present article, attention is given to two aspects which have been largely overlooked, namely, its close relationship with the office of county shugo 守護 (Protector) in Kyushu, and its connection with the "tokusei" (徳政 : political innovation), especially the protection of the estates of Shinto shrines. As to the first point, at least eleven counties saw their shugo replaced at the same time towards the end of 1275. This reshuffle formed part of the plan for a counter-attack on Ko-ryo, which had been used by the Yuan as a base for their invasion of Japan. In the reshuffle, the arrival in Kyushu of Kanesawa Sanemasa 金沢実政 as deputy for the shugo of the county of Buzen 豊前 was the starting-point of the political process leading to the establishment of the office of Chinzei-tandai 鎮西探題. There followed the arrival of Hojo Tokisada 北条時貞 as shugo of Hizen 肥前 in 1281 and the exercise of military power over the whole of Kyushu by Hojo Kanetoki 北条兼時, who was appointed shugo of Higo 肥後 in 1293. These appointments were made directly in response to the external tension caused by the Mongol invasion, and resulted in the extension of the influence of the Hojo clan. This process reached its peak when in a short space of time the offices of shugo of four counties, Hizen, Higo, Buzen and Osumi 大隅, were monopolized by Kanesawa Sanemasa, who returned to Kyushu as Chinzei-tandai in 1296, and his close relatives. The development of regional power, pointing to the future territorial government system under the shugo, had already begun. As for the second point, the Tokuso (得宗 : head of the Hojo clan) government, which dominated the Kamakura Bakufu, framed a series of policies called Koan-tokusei 弘安徳政 in 1284 after the Mongol invasion. These policies were an attempt to elevate the Bakufu into a central power ruling over the whole of Japan by having the Bakufu decide cases concerning the land-tenure problems of shrine estates and by organizing the people under the control of manor lords into a new feudal hierarchy. The policies were, however, upset by a coup-d'etat in November 1285 in which the leader of the innovatory movement, Adachi Yasumori 安達泰盛, was killed. What the post-coup Tokuso government inherited from the Koan-tokusei and developed still further was a policy of almost blind protection of the Shinto shrines. Although the Tokuso government was prematurely possessed of several characteristics of the Muromachi Bakufu, it did not attempt to reform the shogun-gokenin (将軍-御家人 : lord-vassal) relationship which was the institutional backbone of the Kamakura Bakufu. Lacking any legitimate claim to exercise domination over the gokenin, it sought to enhance its power by obtaining a huge material base. But this was only to estrange the vassals and to intensify the isolation of the government. The Tokuso government even feared that the Kanesawa family, which belonged to the Hojo clan, might extend its influence in Kyushu, and a step was taken to check the process by which the Kanesawa were becoming a territorial power. In this way, the government could not avoid continually giving rise to its own critics and opponents, and so it deepened its reliance on divine protection in order to escape from the sense of isolation.
著者
渡邉 宏明
出版者
公益財団法人 史学会
雑誌
史学雑誌 (ISSN:00182478)
巻号頁・発行日
vol.123, no.10, pp.1775-1810, 2014

It was during Japan's second pro-Constitution movement that the Seiyuhonto Party was formed and began to open the path leading to the formation of the Minseito Party. However, due to a scarcity of source materials related to the Seiyuhonto and its chairman, it has been difficult to trace the most conservative element of the Seiyukai Party, in terms of the changes that took place in the Seiyuhonto within the process of its merger with the Kenseikai Party. The present article focuses on the relationship that was established between the National Association of Towns and Villages (NATV) and the Seiyuhonto during 1920-21 in an attempt to reexamine politics at the end of the Taisho era. The author begins with a description of two political processes facing the fifteenth session of the the National Diet; namely, enacting the Universal Manhood Suffrage Act and increasing the National Treasury's share of funding for compulsory education, in order to show the cooperation that was established between the Seiyuhonto and the NATV in implementing regional policy, which was followed by a joint effort to apply pressure on the Tripartite pro-Constitution Cabinet, in particular the Cabinet's Seiyukai faction. For the Seiyukai prior to the enactment of universal suffrage, cooperation on the part of the NATV was crucial in terms of both the party's platform and political influence. Next, the author outlines the political process in the fifty-first session of the Diet surrounding the abolishment of county (gun 郡) administrative offices, within which the Seiyuhonto, forced to keep universal suffrage in view, decided to join together with the Kenseikai to implement increased Treasury funding for education, thus opposing the shutdown of gun offices, which was supported by the NATV. There is no doubt that the prestige of the Seiyuhonto at this point in time was at its height, especially among the business community; however, its role as spokesperson for the NATV had definitely declined. The changes that occurred in the Seiyuhonto as the result of these three political processes characterized the transition from spokesperson for the NATV, which governed Japan regionally, to a party of the masses in anticipation of general elections. However, the tokonami Takejiro faction of the Seiyuhonto, which was formed as a new electoral base, being organizationally similar to the Wakatsuki Reijiro faction of the Kenseikai, lacked any uniqueness as a political party at the time. Consequently, as tokonami's dream of the revitalizing the "Great Seiyukai" became more and more remote, the formation of the Minseito became more of a possibility on the political scene of the last years of Taisho.