著者

米田 眞澄

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.27, pp.41-65, 2013-03

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日本は 2004年から人身取引対策を開始しているが、「興行ピザ」を取得して入国した外国人、とりわけフィリビン女性が人身取引の被害にあっていることが問題となり、2006年6月1日より「興行ピザ」に関する基準省令が改正され、「興行ピザ」を取得するための基準が厳格化された。これによって、フィリピン女性の新規入国数は激減した。 しかし、近年では、フィリピン女性は、日本人男性との偽装結婚により入国し、入国前に聞いたものとは全く異なる劣悪な労働条件の下で、フィリビンパブなどで働かされる傾向にある。この場合、女性は、電磁的公正証書原本不実記載の罪の容疑で逮捕されるが、人身取引の被害者として認定されずに、後に検察官によって起訴されている。 彼女たちが人身取引の被害者として認定されないのは、彼女たちが、ブローカーまたはフィリピンパブの雇用主によって不法な支配下に置かれていたとまではみなされないからである。ここでいう「不法な支配下」とは、被害者に対し物理的又は心理的な影響を及ぼし、その意思を左右できる状態に被害者を置き,自己の影響下から離脱することを困難にさせることを言うというのが裁判所の判断である。また、被害者が、そのような支配下にあったか否かは、被害者の行動の自由が制約されていたか、被害者は逃げたい、あるいは逃げようとしたが逃げられない状態にあったかが大きなポイントとなる。 来日したフィリピン女性たちは、日本で働くことを望んでいるため、来日前に聞いていた労働条件よりも悪い労働条件であっても、その場から逃げずに、がまんして働くのが実情である。しかしながら、人身取引防止議定書は、被害者が搾取に合意していたか否かにかかわらず、搾取を目的に、詐欺や欺罔といった手段によって人を移送したり、受け取ったりすれば、人身取引として処罰するように締約国に義務づけている。したがって、日本の被害者認定は、議定書に沿っているとはいえない。日本は、人身取引の被害者の発見と適切な保護を行うようにしなければならない。 日本は、未熟練の外国人労働者は受け入れないというのが基本政策であるが、実際は、「研修」 「技能実習」といった合法的形態で、多くの未熟練外国人労働者を受け入れている。しかしながら、ホステスとしての受け入れは、いかなる形でも認めていない。日本は、今後、偽装結婚の取り締まりを強化していくだろうが、外国人ホステスの需要は依然として高いため、人身取引を行うブローカ一等は、必ず抜け道を見つけ、あらたな手口を発明するだろう。 人身取引防止のために国境警備を強化することは必要であるが、いったん非正規外国人労働者が日本に入国したならば、彼ら、彼女らが人身取引の被害にあわないように保護する義務が日本にはある。日本が締結している主要な国際人権条約(たとえば、自由権規約第 8 条、女性差別撤廃条約第 6 条)は、日本に人身取引の被害者を適切に保護する義務を課している。

著者

三宮 愛

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

no.28, pp.133-161, 2014-03

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本研究の目的は、女性同(両)性愛者のコミュニティ参加が自尊心と精神的健康に及ぼす影響を検討することである。特に、同(両)性愛者のコミュニティに関して大規模で短期的な「イベント」と、小規模で中長期的な「友人グループ」に分け、それぞれのコミュニティに参加する心理的意味を精査した上で、短期的な心理状態の指標である「精神的健康」と長期的な心理状態の指標である「自尊心」に及ぼす影響を調べた。研究1では女性同(両)性愛者の当事者が抱える問題とコミュニティ参加の捉え方について面接法を用いて調査した。その結果、性的指向の自覚と葛藤は思春期に起こり、性的指向を確立させた後にカミングアウトするという過程を辿っていた。また、イベントには性的指向を確立した者が参加し、特に外向的な者が満足しやすい可能性が示唆された。研究2では、研究1の知見に基づき、(1)コミュニティ参加の心理的意味、(2)それらが精神的健康や自尊心に及ぼす影響、(3)外向性との関連性、について質問紙法を用いて調査した。結果は以下のとおりであった。はじめに、イベント参加には"価値観変化"、"娯楽"、"関係形成"、友人グループ参加には"価値観肯定的変化"、"日常満足"、"関係発展"の心理的意味があることが示された。また、女性同(両)性愛者はこれらの心理的意味を非常に重要視していた。加えて、イベントやバーでの"関係形成"が自尊心を向上させ、友人関係による"日常満足"が精神的健康と自尊心のどちらも高めていた。この結果は、日常場面で性的指向を明示することのない女性同(両)性愛者が、同(両)性愛者コミュニティにおいては自然体で関係を形成することが可能となり、「自分と同じ人はたくさんいること」を意識した結果、精神的健康・自尊心共に良い影響を与えているものと解釈できる。さらに、10代の対象者のみ、イベントやバーでの"価値観変化"が精神的健康を促進していた。この結果から、アイデンティティ未確立の女性同(両)性愛者が思春期に性的指向に葛藤した際、同じ性的指向を持つ者との関わりの機会が重要になることが示唆された。このことは、同世代の男性同(両)性愛者にも該当すると考えられるため、今後の同性愛者支援に向けて、多様な性のあり方に触れる機会を学校教育場面で設けることが必要であろう。

著者

武中 桂//庄司 知恵子 庄司 知恵子

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.29, pp.91-118, 2015-03

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This article is focused on social organizations for women "KANNON-KOU" and "NENBUSTU-KOU" in a hamlet (mura). This article explains the relationship between local women and women's social organizations. It then clarifies the gradual change in the relationship. Finally, it discusses the meaning of the gradual change.Generally there is a social organization for men called "KEIYAKU-KOU" in a hamlet. Hamlets establish some social organizations depending on gender and age. "KANNON-KOU" and "KEIYAKU-KOU" are social organizations for women. Previously, people were recognized as a member of that hamlet when they belonged to an organization there. Therefore, we can understand changes in the relationship between local women and their organizations by discussing the changes in"KANNON-KOU" and "NENBUTSU-KOU".In Kitakami-cho, "KANNON-KO" is defined as "a group of wives". Women must belong to"KANNON-KOU" when they get married with men who live in this community. This organization has a role of praying for easy childbirth. Members spend two days in a year, eating lunch and dinner together, praying God and deepening their friendship with each other. But older members were very strict on younger members. However after the Great East Japan Earthquake, "KANNON-KO" did not function at all and some of them have already been disbanded.On the other hand, "NENBUTSU-KOU" is defined as "a group of mothers-in-law". Women move to "NENBUTSU-KOU" from "KANNON-KOU" when their son(s) get married. The main purpose of "NENBUTSU-KOU' is to pray for their ancestors. While they do eat meals together in the same way as "KANNON-KOU", there is no strictness. Further, "KANNON-KOU" has continued after the Great East Japan Earthquake.Local organizations for women and the implications have gradually changed with their daily life in the hamlet. The fact that "KANNON-KOU" had already been disbanded and "NENBUTSU-KOU" continues demonstrate what is the most important thing for women's life in this hamlet.This article is focused on social organizations for women "KANNON-KOU" and "NENBUSTU-KOU" in a hamlet (mura). This article explains the relationship between local women and women's social organizations. It then clarifies the gradual change in the relationship. Finally, it discusses the meaning of the gradual change.Generally there is a social organization for men called "KEIYAKU-KOU" in a hamlet. Hamlets establish some social organizations depending on gender and age. "KANNON-KOU" and "KEIYAKU-KOU" are social organizations for women. Previously, people were recognized as a member of that hamlet when they belonged to an organization there. Therefore, we can understand changes in the relationship between local women and their organizations by discussing the changes in"KANNON-KOU" and "NENBUTSU-KOU".In Kitakami-cho, "KANNON-KO" is defined as "a group of wives". Women must belong to"KANNON-KOU" when they get married with men who live in this community. This organization has a role of praying for easy childbirth. Members spend two days in a year, eating lunch and dinner together, praying God and deepening their friendship with each other. But older members were very strict on younger members. However after the Great East Japan Earthquake, "KANNON-KO" did not function at all and some of them have already been disbanded.On the other hand, "NENBUTSU-KOU" is defined as "a group of mothers-in-law". Women move to "NENBUTSU-KOU" from "KANNON-KOU" when their son(s) get married. The main purpose of "NENBUTSU-KOU' is to pray for their ancestors. While they do eat meals together in the same way as "KANNON-KOU", there is no strictness. Further, "KANNON-KOU" has continued after the Great East Japan Earthquake.Local organizations for women and the implications have gradually changed with their daily life in the hamlet. The fact that "KANNON-KOU" had already been disbanded and "NENBUTSU-KOU" continues demonstrate what is the most important thing for women's life in this hamlet.

著者

風呂本 惇子

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.14, pp.139-155, 2000-03-31

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The anglophone Caribbean islands came under the dominance of the American economy and culture after emerging from the political dominance of England. The material cu1ture flowed in through the American television screen and influenced the value system of the people in the Caribbean. Generally speaking,material culture tends to be youth-centered as young people produce the most and consume the most. As a result, old people tend to be marginalized and ignored. Beryl Gilroy(Guyana) in Frangipani House,Paule Marshall(Barbados) in"To Da-duh,In Memorial," and Michelle Cliff (J amaica) in No Telephone to Heaven respectively focus on an old woman as victim who is pushed away by cultural invasion. This figure of a marginalized old woman also represents the marginalized state of the Caribbean itself. However, the noticeable thing is that all three writers restore the elders' positive function in their works. Mama King is sent into an expensive eventide home `Frangipani House' by her daughters living in America,and her senility is thought unavoidable. Yet she does not give in,and finally escapes from the protective controlment of the eventide home. By living in the dangerous but vital world of the poor,she takes back her senses and her autonomy to such a degree that she even declines her granddaughter's offer to live in America with her. Gilroy's personal wishfor the spiritual independence of Caribbean people may be expressed in her depiction of MamaK ing's life. In the case of Marshall and Cliff,it is in their later works that they restore the old women's function,and in a similar way at that. In Praisesong for the Widow by Marshall and Free Enterprise by Cliff,the old women finally decide to hand down their memories of unwritten history to the younger generation. Marshall and Cliff are aware that those memories embedded in the minds of old people might be irrecoverably lost once the tradition of story-telling by old people is gone,and emphasize their function as griot. Here a short mention of the story-telling tradition in the Caribbean may be not so irrelevant. These works remind me of other Caribbean novels in which old women keep the story-telling tradition ; Crick Crack,Monkey by Merle Hodge (Trinidad),Breath, Eyes,Memory by Edwidge Danticat (Haiti) where grandmothers finish or begin their story-telling with the phrase"Crick, Crack." Though Marshall and Cliff have beenliving for a long time in America,they seem to carry that tradition deep within them.

著者

小松 秀雄

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.20, pp.115-137, 2006-03-31

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Since the sixties of the 20th century the social movements and studies of Feminism have spread throughout the world. In recent years the theories and practices of Queer appear and are in the spotlight. Against the background of these social phenomena, Judith Butler and Momoko Nakamura have studied 'Language, Gender and Power' on the frame of reference of Michel Foucault, Pierre Bourdieu, Critical Discoure Analysis and so on. In the first chapter of this paper, I survey the theories of cultural reproduction and habitus of Bourdieu. From the nineties of the 20th century Japnese sociologists, including Takashi Miyajima, have applied these thoeries to Japanese society and culture. After survey working, in the second chapter I intend to reconsider and arrange the genealogical studies of sexuality (sexualite) of Foucault and Butler. And in the third chapter I deal with Butler's criticism of the theories of Bourieu in her work "Excitable Speech: A Politics of the Performative" (1997). Butler estimates the merit of the genealogical works of Foucault, while she critically comments on the theories of cultural reproduction, habitus and symbolic power in sociology of Bourdieu.

著者

朝治 啓三

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.4, pp.147-154, 1990-03

著者

宮本 孝二

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.15, pp.117-123, 2001-03-31

著者

真栄平 房昭

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.8, pp.121-129, 1994-03

著者

Sam S Baskegtt

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.3, pp.31-42, 1989-03

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H.G.ウェルズの『海の女』(The Sea Lady)(1902)はエリオットの最初の重要な詩、「J.アルフレッド・プルフロックの恋の歌」("The Love Song of J.Alfred Prufrock")に重大な影響を与えた。『海の女』は英国の礼儀正しい(proper)若い芸術愛好家(ディレッタント)と彼の愛をもとめて海からやってきた人魚とのファンタジーである。優柔不断に苦しんだ後、彼は彼女と共に海に消えていく。プルフロックの葛藤も本質的には同じで、社会的因習のしがらみと人魚に象徴される無意識への渇望との間の逡巡である。ウェルズの主人公、シャタリス(Chatteris)の持つ多くの特長はプルフロックも共有する。さらに、主題や言語表現上の共鳴がみられる。もちろん、その主なものは人魚の比喩である。ウェルズの人魚の魅力は明らかにセクシュアルなものだがそれ以上のものでもある。シャタリスにとって、彼女は自然美、自由、夢(脅威を伴うが)であって、義務、調和の世界からの逃避を表わす。なによりも重要なのは、ウェルズが、シティーとディオニュシオスの間の、因習的秩序と神秘の世界との間の"根源的な闘い"を提供していることで、エリオットがウェルズのこの小品にひかれた理由がこの点にあろう。以上、3つの関連あるモチーフは若い詩人のこころの琴線に触れた。エリオットは、シャタリスのように、セクシャリティに関しては優柔不断であった。さらに広く言えば、シャタリスを苦しめる優柔不断はエリオットが自己診断をした"aboulie"(どのようなレベルにおいても決断する能力がない)と似ている。しかし、もっとも注目すべきことは、「J.アルフレッド・プルフロックの恋の歌」だけでなく、かれのすべての作品に見られる審美的重要性を左右する政治的、哲学的、性的衝動の単純な扱い方をエリオットはウェルズの『海の女』の中に見つけたのである。シャタリスとプルフロックの両者は、またその著者たちも、1980年代の視点からは不徹底とはいえ、今世紀はじめの新しい"性の自由"の問題を扱おうとした。エリオットは、多分自己防衛の偽装として、彼自身が恐れた衝撃的な失敗者の肖像(恐ろしいが魅力ある人魚が彼に歌わないかもしれないということ)をウェルズの材料の「流用」によってつくりだしたといえよう。

著者

丸島 令子

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.16, pp.89-120, 2002-03

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The combination of prolonged survival and reduced birth rate has changed Japan from a young society to an aging, even old, society.An increase in the survival rate means most people can look forward to a longer asulthood.Life is seen as progress through the stages of infancy, childhood, adolescence, and adulthood.Adulthood may be arbitrarily subdivided into early adulthood, middle adulthood and later adulthood.Many studies in later adulthood show that not all age-related changes after maturity involve decay or deterioration.Gains in some aspects of intelligence continue long in later adulthood.At first, researchers in psychology looked for a connection between creativity and intelligence.It soon become clear that a certain level of intelligence would be neccessary for creativity to flourish.There is no indication that age-related declines in creativity are the results of declines in cognitive, intelligence function.For one thing, sometimes, the peak of creative productivity takes places during later adulthood, in the sixties, seventies, or even later.Wisdom is also an aspect of cognition and intelligence that develops with age.An average older asult may not be wiser than an average younger adult, but profound wisdom is likely to develop among the old.Erikson(1982) saw wisdom as the peak of ego development.He proposed that wisdom developed in the old when they found meaning in life and accepted the immminence of their own death, successfuly resolving the conflict between integrity and despair.He also described slf-trancendence as another aspect of wisdom.Now, many personality theories incorporate the link between wisdom and personality.Erikson viewed middle adulthood as a period of both transition and crisis.According to Erikson(1950,1963), middle age is a time when social norms require that a person should be a productive, contributing member of society, and if an individual has a sense of productivity and contributes to what is socially expected, the individual will have a sense of generativity(intergenerational relations).However, if an individual feels he or she has not fulfilled role requirements, a sense of stangnation, which means a sense of crisis, can result.Some longitudinal studies conclude that evidence of personality stability throughout middle adulthood refledts ego-psychologocal development for successful aging.

著者

玄 善允/藤井 幸之助 藤井 幸之助

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.27, pp.87-118, 2013-03

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Yongwanggung (Ryuogu/Ryuokyu),a renowned shamanism mecca for the first generation of Korean residents in Japan(especially,female residents from Jeju Island)disappeared,following an eviction order from the local government.It was only a few years before its dismantling that serious research started on its facilities and prayers.Previous research,however,left several important questions unanswered.This paper,mainly based on interviews of prayers and their family members,investigates and rediscovers the meaning of the `prayer community',and argues that shamanistic rituals carried out at several places,including Ryuogu,prayers home,Buddhist temples called Chosendera (Korean temples in Japan),are part of the first generation female residents' prayer activities,which are in turn part of the traditional culture of the first generation Korean residents.It also argues that though the rituals originated from Jeju island,they are adapted and transformed for Korean residents in Japan.From the deviation,we are able to read the life strategies of the first generation female residents.However,the prayer community,composed of mostly the first generation with some exceptional second generation residents,is destined to be isolated and separated from other generations and communities. The Shamanistic rituals of Korean residents in Japan are the scenes where oppositions or conflicts causedby the generation gaps,and educational and cultural background differences are revealed.

著者

眞方 陽子

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.25, pp.75-93, 2011-03

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This paper aims to describe how Beatrix Potter, upper middele-class woman in late Victorian times, became independently-minded in the process of her growth. First of all I introduced Beatrix Potter's secret journal written in code between the ages of 15 and 30(from 1881 to 1896) and cracked by Leslie Linder in 1958, to meka known the background of the early adult life of Beatrix. I also tried to point out that as a young woman Beatrix was eager to do fungus research scientifically and even submitted a Paper to The Linnean Society of London under the title of " on the Germination of the Spores of Agaricineae- Miss Helen B.Potter", which was not read by Beatrix but by a deputy, as ladies were not allowed to attend the Society's Meetings. Although she experienced not a few rebuffs, she determines to make her "little books" in the mid-thirties and her talent as the artist and storyteller was recognized - eventually she became one of the most famous children's writers of all time. The purchase of a working farm in Near Sawrey called Hill Top in 1905 provided her with a firm foothold to open a new life and yield independence all the more because she became interested in sheep and enthusiastic about farming. In middle age she married her solicitor and the Lake District, where she had spent family holidays between the ages of 16 to 25, was to become her permanent home. During more than twenty years of her life, she devoted, as a country woman, all her time to farming, breedeing the Herdwick sheep of the Lakeland fells. Canon Hardwicke Rawnsley, whom Beatrix first met when she was sixteen-year-old(1882), had a considerable effect upon her. He introduced her to his conviction that the natural beauty of the Lake District should be preserved and later in 1895 he formed with his friends The National Trust for Places of Historic Interest and Natural Beauty. She was faithful to his belief throughout her life and became a benefactor of The National Trust. When she died on22 December 1943, The National Trust became the main beneficiary.

著者

酒井 博子

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.18, pp.135-136, 2004-03-31

著者

別府 恵子

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.4, pp.17-35, 1990-03

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Carolyn Heilbrunはその著書Toward a Recognition of Androgyny(1973)において、「社会における様々な問題は性の二極分化に起因する。将来わたしたちは、それぞれ個人がその性的役割や行動様式を自由に選択出来るような社会をつくることが必要である」と提言した。それからほぼ20年後の90年代になって、やっとHeibrunが夢みた社会が到来したかに見える。「オジサンOL」とか「ギャル男」が増殖中で、周りの社会も彼らをことさら奇異なる現象とはみなさない。男らしさ、女らしさという既成概念から自由な彼らの生き方は新しいライフ・スタイルとして容認されているかのようである。The Heart Is a Lonely Hunter(1940),The Ballad of the Sad Cafe^^′(1951)などで知られるCarson McCullersは、生の不条理への問いかけを追求した作家である。彼女のグロテスクな作品世界は人間の孤独感、疎外意識を見事に描き出しており、McCullersは実存主義の作家、あるいは南部ゴシックの作家との評価が定着している。本論は、McCullersのいわゆるグロテスクな人間像を、生の不条理、人間の孤独感の顕在化として捉えるのでなく、西洋文明における性の二極分化による文化的奇形と読み解く。そしてMcCullersの創造した"Boy-girl Adolescents"-Mick Kelly,Frankie Addams-に性別、性役割に関する既成概念からの解放を提唱するMcCullersのアンドロジニ的世界、Heilbrunの夢みた未来社会のヴィジョンを見ようとするものである。

著者

三谷 昭雄

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.11, pp.85-96, 1997-03

著者

津上 智実

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.28, pp.93-113, 2014-03

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本稿はピアニスト小倉末子(1891~1944)の朝鮮への演奏旅行(1916年12月)について、当時朝鮮半島で発行されていた新聞各紙でどのような報道がなされていたのかを調査した結果を総括するものである。日韓併合(1910年)前後の新聞統制の問題と、それに起因する新聞史料保存の問題は今も大きく尾を引いているが、2013年2月と5月の韓国訪問時には多くの機関や研究者の助力を得て調査を実施することができた。本論では、政府系3紙(『京城日報』『ソウル・プレス』『毎日申報』)と民間紙3紙(『朝鮮時報』『釜山日報』『朝鮮新聞』)を論じる。この内、『ソウル・プレス』と『朝鮮時報』については、1916年12月の紙面を見出すことができなかった。特に『ソウル・プレス』は英字新聞として、日本語やハングルの新聞よりも専門的な音楽記事が書かれた可能性が期待されるだけに、紙面が保存されていないという史料状況は痛恨事である。朝鮮総督府機関紙の日本語新聞『京城日報』には25件(写真6点)、同ハングル新聞『毎日申報』には10件(写真2点)の記事が見出されて、小倉の演奏旅行の詳細に加えて、養育歴や音楽歴についても多くの情報が得られた。両新聞の記事の比較から、『京城日報』が主たる報道機関であり、『毎日申報』はそれに従属する立場にあったと理解されたが、後者の一記事から、小倉の訪問した学校名が京城女子高等普通学校と判明したのは一つの収穫であった。民間紙の『釜山日報』には3件、『朝鮮新聞』には11件(写真3点)の記事が見出され、関釜連絡船の使用船名(壱岐丸)やシカゴでの音楽院ピアノ教授就任の前史に関わるエピソードを収集することができた。『京城日報』と『毎日申報』に先立って民間紙の『朝鮮新聞』で小倉末子の京城訪問が報じられていることは、1916年12月の京城演奏旅行の経緯と意義を理解する上で重要な意味を持ってくると考えられる。This paper aims to report my research on newspaper articles published in Chosen on a concert tour by the Japanese pianist Suye Ogura (1891-1944) to Keijo in December 1916. In this research, six newspapers were examined. Three of them were published by the Governor-General of Korea: Keijo Nippou (Seoul, Japanese, 1906-1945), The Seoul Press (Seoul, English, 1906-1937) and Maeil Sinbo (Seoul, Hangeul, 1910-1945). The other three were civilian newspapers: Chosen Jihou (Fuzan, Japanese,1894-1941), Fuzan Nippou (Fuzan, Japanese,1907-1945) and Chosen Shimbun (Jinsen, Japanese, 1908-1942). It has turned out to be impossible to find the original pages of two of these six newspapers of December 1916, namely of The Seoul Press and Chosen Jihou, either in Japan or in Korea, because of the sad history of oppression of Chosen journalism by Japan's annexation of Korea. In Keijo Nippou, twenty-five articles and six photos related to Suye Ogura have been found and in Maeil Sinbo, ten articles and two photos of her. A comparison of two newspapers has shown that most of the articles in Maeil Sinbo are very similar in content to the ones in Keijo Nippou and were usually published at the same time or one day later than the latter. In Fuzan Nippou, three articles on her and in Chosen Shimbun, eleven articles and three photos related to her have been found. The articles from Fuzan Nippou tell us the route and the name of the ship that she used for her travel. Some of the articles in Chosen Shimbun contain different information from that of Keijo Nippou and Maeil Shinbo, including the background of her appointment as piano teacher at the Metropolitan Conservatory in Chicago. The fact that Chosen Shimbun was the first newspaper to announce her visit to Keijo,prior to the Governmental newspapers, appears important in fathoming the significance and background of her concert tour to Keijo.

著者

内田 樹

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

no.11, pp.105-127, 1997-03

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Avev Beineix et Annaud, Luc Besson(1959-)fait partie d'une nouvelle generation des cineastes francais. "Le Grand Bleu"de Besson a ete un evenement pour le cinema francais des annees 80. Personne ne peut nier le fait que ce film a obtenu des appuis enthousiastes parmi les jeunes. Mais il n'est pas facile de repondre la question:"En quoi consiste la charme du film?" Beaucoup d'articles qui ont paru le lendemain du festival de Canne 1988 ont critique severement le film en disant qu'il n'y avait rien que de l'image. Certes,il n'y a rien que de l'image. Mais il n'est pas impossible de trouver, dans les images eparses sur la surface du film, ce qui persevere a se repeter. Dans le present essai, je vais analyser quatre films de Besson: "Le Grand Bleu", "Subway", "Nikita" et "Leon"pour faire ressortir sa propre machine cinematographique, ce qui inconsciemment regit et relie les images apparemment fragmentaires.

著者

新藤 祐子

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.25, pp.251-278, 2011-03

著者

小関 三平

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.9, pp.89-122, 1995-03

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Jogakusei(the girls' school student)was one of the symbols of enlightenment and modernization in the Meiji Era. Naturally, many novelists described the various types of jogakusei and jogakusei-agari(the girls' school graduate). Analyzing these types, I attempt to illuminate the social situations surrounding them and their happiness or unhappiness. Part I focuses on the development of female education and the dominant influences upon it, two of which are of primary importance: first, the minken-undo, or movement emerged; second,an ideal of personal independence and equality taught by the Protestant missionaries who founded many Christian girls' schools. Jogakusei, therefore, was a new phenomenon symbolizing westernization and progress. Part II deals with the birth of the Jogakusei Novel at the end of the 1880s; this period was also the beginning of the modernization of novel writing characterized by realistic descriptions of the everyday life and psychology of the middle class. Readers can find there the conflicts between parents and their daughters and those among parents themselves. The period also saw the beginning of a nationalistic reaction against westernization in every sphere of social life. Its biggest symptoms were the publication of a textbook on female ethics by the Empress's initiative in 1887, and the Imperial Rescript on Education in 1890. It was in this transitional stage, filled with serious ambivalence, that the Japanese public read the first female novelists born at the beginning of the Meiji Era and recently graduated from Tokyo Jogakko. Their works will be dealt with in a future article.

著者

別府 惠子

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.25, pp.1-23, 2011-03

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The two periods, which stand out in the literary history of the United States,are the "American Renaissance" of mid-nineteenth century,and the 1920s which began with the May Day riots in 1919, and died a spectacular death in October 1929. " The jazz age" is the name given to this special decade, " an age of miracles, an age of art , an age of excess, and an age of satire." After the end of the First World War, the United States suddenly found itself on its way to a world's superpower, to quote F.Scott Fitzgerald," it danced into the limelight" on the international political stage. The age gave women their suffrage, and liberated women dramatized themselves as flappers. They had got rid of the Victorian mores of genteel tradition, smoked and drank in public,enjyoying free sex. Their lifestyle and fashion became the cultural symbol of the decade, when " a whole race[went] hedonistic, deciding on pleasure." The same 1920s produced a rich variety of artists, novelists, and poets: Fitzgerald, Hemingway, Faulkner, Dreiser, Dos Passos, and such modernist poets as Ezra Pound, T.S.Eliot, W.C.Williams, and Wallace Stevens. Also, a group of gifted women poets- Amy Lowell, Mina Roy, Dorothy Parker, Elinor Wylie, and Edna St.Vincent Millay- gave the 1920s its distinct color and " a lovely light." However, later on they have either been critically ignored or simply forgotten in the literary history of the United States. This essay is a vindication of Edna St.Vincent Millay(1892-1950), the first woman poet who won a Pulitzer Prize for The Ballad of the Harp-Weaver(1923), through an examination of her representative poems in their historical context then and now. She is the "savage beauty, " who dedicated her life to the creation of beauty, leaving significant poetical works including some 200 sonnets written on the ecstasy and the anguish of love.