著者
山 泰幸
出版者
現代民俗学会
雑誌
現代民俗学研究 (ISSN:18839134)
巻号頁・発行日
no.1, pp.19-28, 2009

This paper asserts that living folklore is an academic field which deals with modern society and that the most important adjacent academic field that scholars in folklore studies need to collaborate with is sociology. As folklore studies examines modern society, it should proactively incorporate sociological approaches, and it must, to a certain degree, be transformed into something closer to sociology. However, this does not necessarily mean that folklore studies should become sociology, and it does not mean that folklore studies should be subordinated to sociology. The author argues that the academic contribution of living folklore will be clarified in relation to sociology.
著者
加藤 秀雄
出版者
現代民俗学会
雑誌
現代民俗学研究 (ISSN:18839134)
巻号頁・発行日
no.4, pp.55-72, 2012

In this thesis, the possibility of the concept of "Tradition" in Japanese folklore studies is discussed. Although the concept of "Tradition" is an important one for folklore studies, it has been misunderstood by many folklorists. The concept of "Tradition" is therefore being criticized by some folklorists in recent years. The purpose of this thesis is to clear up this misunderstanding and to discuss the effectiveness of the concept of "Tradition" in contemporary society. This thesis will refer to the discussion on "Tradition" by Kunio Yanagita and the discussion regarding the recent philosophy of history. These discussions are useful for restructuring the concept of "Tradition." The problem of the concept of "Tradition" in Japanese folklore studies lies in the idea of identicalness and continuity between the culture of the past and that of the present. This idea is, however, dismissed by the discussions on Yanagita and the philosophy of history.
著者
山越 英嗣
出版者
現代民俗学会
雑誌
現代民俗学研究 (ISSN:18839134)
巻号頁・発行日
no.4, pp.73-82, 2012

Tattoo as a youth subculture has mainly been discussed by sociologists, but also by the areas of anthropology and folklore. The aim of this article is to make ethnography of young Japanese men who have got tattoos. In some recent studies, it has been theorized that young tattooed Japanese men is considered as consumption or an expression of self-satisfaction. In addition, to have a tattoo is normally thought of as a negative personal characteristic in the Japanese society. However, this article shows that the tattoos have various meanings linked to beliefs, memories, stories and affiliations; and they also build strong relationships among their carriers. We can say they are making their own 'world,' in which they share experiences and history through their tattoos. This fits into the framework of Anthony Giddens. This article argues that the carriers of tattoos overcome difficulties by using their camraderie.
著者
佐藤 喜久一郎
出版者
現代民俗学会
雑誌
現代民俗学研究 (ISSN:18839134)
巻号頁・発行日
no.6, pp.77-91, 2014

This paper is intended as a sympathetic critique of the cultural activities of Rekijyo-Japanese history buffs. A rekijyo is regarded as female enthusiast who has an obsessive interest in historical figures. Some rekijyos are males, in which case they are often called rekidan. Rekijyos throw themselves into touring historical sites like palaces, temples, graves, and castles, as if they are on a pilgrimage. Sometimes they wear costumes there to portray a certain historical character or role.A rekijyo is also a self-educated amateur historian who attaches great importance to fieldwork. Their pilgrim-like activity is somewhat related to a romantic reaction to their academic or educational history. It is a way for them to resist the formal, dry and unemotional discourse on history that they experienced when they were younger. The prefer to empathize with their favorite historical characters than to analyze them. However, just like other Japanese youth, rekijyo culture is excessively postmodernized. Rekijyo also engage in an endless deformation and imitation of persons from history. Even though their view of history is based on empathy, theif behavior is rooted in modern consumerism. Rekijyo culture is merely otaku consumption, but it is also a form passive resistance against those who set themselves up as authorities on history.
著者
廣田 龍平
出版者
現代民俗学会
雑誌
現代民俗学研究 (ISSN:18839134)
巻号頁・発行日
no.9, pp.43-53, 2017
著者
宮崎 靖士
出版者
現代民俗学会
雑誌
現代民俗学研究 (ISSN:18839134)
巻号頁・発行日
no.7, pp.43-58, 2015

In this study, I demonstrate, by analysis of its form of description, that the character of Santo Mintan Shu Volume 1 was, with respect to the transition of legends, formed as the result of combining several pieces of folklore and religious beliefs. This is based on my belief that the association of these two elements happened contingently, and was developed under circumstances that included intermediation by shaman or mages magicians. I compare the character of the text of Santo Mintan Shu with the author's project of gathering legends based on the background of social request for fostering love for home and nation following the Japanese-Russo War; and studies of legend by Yaichi Haga that aimed to determine the Japanese national character. Consequently, I found that such descriptions do not assure a continuous essence through the past, present and future of a legend. For example, understanding a legend by casting the light of a present standpoint and viewpoint makes it difficult to find a continuous essence between past 'Japanese' and present 'Japanese.' Such a description is understood as being an attempt to open a new field of study regarding cultural history in a wide meaning, not a shortsighted one focusing on fostering love for home and nation based on an assumption of the homogeneity of past and present by treating historical events in 'Japan' as objects of study.