著者

中村 祐希

出版者

東京大学文学部宗教学研究室

雑誌

東京大学宗教学年報 = ANNUAL REVIEW OF RELIGIOUS STUDIES (ISSN:02896400)

巻号頁・発行日

no.34, pp.245-255, 2017-03-31

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研究動向/Survey Articles

著者

鶴岡 賀雄

出版者

東京大学文学部宗教学研究室

雑誌

東京大学宗教学年報 = Annual review of religious studies (ISSN:02896400)

巻号頁・発行日

no.34, pp.1-24, 2016

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論文/Articles

著者

朴 炳道

出版者

東京大学文学部宗教学研究室

雑誌

東京大学宗教学年報 = Annual review of religious studies (ISSN:02896400)

巻号頁・発行日

no.33, pp.47-64, 2015

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論文/ArticlesIn this paper, I analyze the relationship between disaster and religion by studying how people understand and react when they are struck by disaster. The most widely studied cases of this relationship have been the Ansei Edo Earthquake(安政江戸地震) in 1855 and the related Namazu-e(鯰絵). Building on these prior studies with a new theoretical approach, I propose a new focus on saigai kenbunki (災害見聞記), the records of personal experiences and observations of disaster. Influenced by Kamo no Chōmei's classic text Hōjōki (『方丈記』), I examine the work Kanameishi (『かなめいし』), a record of an earthquake in Kyoto in 1662. It was written by Asai Ryōi (浅井了意, ?-1691), a Buddhist priest and well-known writer of kanazōshi (仮名草子). Analyzing Kanameishi, I focus on the two points: magic and the eschatology of disaster. First, there were four kinds of magic regarding earthquakes, reciting a spell called yonaoshi (世なおし), attaching or hanging talismans on the walls in the house, consulting oracles at temples, and engaging in Kashima-belief (鹿島信仰). Second, the earthquake in 1662 helped make eschatological images popular among the people. For example, Doro no Umi (泥の海), a muddy sea, was an imaginative illustration of the end of world. There is a possibility that this apocalyptic image might have originated from the image of soil-liquefaction, the process of transformation of soil from a solid state to a liquefied state because of the earthquake. This process is well described in Kanameishi and its illustrations. Also, images of rains of fire (火の雨) or balls of fire (火の玉) envisioned a great fire that would burn the whole world and all human beings. The words 'Yonaoshi' and 'Doro no Umi' can be observed frequently in the texts of Japanese new religions such as Fujikō(富士講), Nyoraikyo(如来教), Tenrikyo(天理教), and Oomotokyo(大本教). Considering the fact that these two phrases were first found in Kanameishi, Kanameishi can provide a new approach to the interpretation of these words with the context of disaster experience.

著者

伊達 聖伸

出版者

東京大学文学部宗教学研究室

雑誌

東京大学宗教学年報 = Annual review of religious studies (ISSN:02896400)

巻号頁・発行日

no.35, pp.115-127, 2017

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研究動向/Survey Articles

著者

李 美奈

出版者

東京大学文学部宗教学研究室

雑誌

東京大学宗教学年報 = ANNUAL REVIEW OF RELIGIOUS STUDIES (ISSN:02896400)

巻号頁・発行日

vol.34, pp.197-213, 2017-03-31

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During early modern period, the Jews in Italy became collectively mentioned in conducts (condotta) for settlement in Italian City-States, as well as in books written for Christians by Jews themselves, such as Historia dei riti Hebraici (L. Modena). On the other hand, the Jews in Italy varied considerably in customs, rites, and social status. How did they socially identify themselves within these multiple categories? This paper focuses on Leone Modena's identities in daily lives in the Venice ghetto, depicted in his autobiography. First, a general view on jewish settlement and regulation of them shows that condotta, which regulated the Jews under each city’s policy, invaded effects of halakhah or rabbinic judgement. A study on Modena's perspective on community in his autobiography demonstrates that he tended to recognize Jewish communities as homogeneous groups within each city, rather than as universal Jews or divided groups on customs. He formed self-identity as a part of the Venetian Jewish community, and pursued righteousness of communal rites and studies. His view was probably influenced by condotta, developed by negotiating with the Venetian city-state as a representative of the community and controlling communal people generally. The definition of condotta “Natione,” which originally occurred within international trades in Europe and was used by foreign merchant groups as a juridical personality, controlled its members and conformed a distinctive uniformity. It can be said that control under condotta developed a Jewish conceptual uniformity, and led Leone to search for righteousness, in other words “Jewishness”.