著者

GERLINI Edoardo

出版者

人間文化研究機構 国文学研究資料館

雑誌

第43回 国際日本文学研究集会会議録 = PROCEEDINGS OF THE 43rd INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE (ISSN:03877280)

巻号頁・発行日

no.43, pp.129-150, 2020-03-26

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The word “Classics (koten)”, invented in the modern period, is often used to indicate the “culture of the past” in contrast with the concept of “modernity”. This use of the word koten reinforces the wrong idea that “things of the past”, being substantially unrelated with the present, are in practice useless to the understanding of issues affecting modern societies. This misunderstanding is probably the main reason leading to the so-called “crisis of the classics” in the last decades.   On the other hand, social processes like the use, re-creation and valorization of the culture of the past in the present have led to the birth and thriving growth of the new academic field of “heritage studies” (Laurajane Smith 2006). Drawing on this new approach, which considers the “things of the past” as a tool to tie past cultures to present identities, I argue that rethinking “classical literature” as a form of “textual heritage” can offer new insights into the debate about the “crisis of classics” today.   To negotiate present identities through dialogue with the past is not necessarily a modern conception, but it is something that always happened in every age (David Harvey 2001, 2008). In the case of Japanese Classical Literature of the Heian period, authors always produced texts―of which literary works were but a subset―through the reading and quoting of past masterpieces, in both direct and indirect manners. But how was the idea of the past shaped in the writing of Heian poets who inherited and reused style and contents from Man’yōshū or the Wenxuan, and how did this intertextuality lead to the creation of a present identity in contrast or continuity with the past?  In today’s presentation I will draw on the idea of “textual reenactment” (Wiebke Denecke 2004) to identify into the text of kanshi and waka collections’ prefaces of Nara and early Heian a specific discursive construction about the past, similar to processes of “heritagization” theorized by scholars of heritage. This paper is also intended as a mid-term result of the three years’ fellowship I briefly anticipated during the 42nd International Conference on Japanese Literature in 2018.

著者

BUGNE Magali

出版者

人間文化研究機構 国文学研究資料館

雑誌

第43回 国際日本文学研究集会会議録 = PROCEEDINGS OF THE 43rd INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE (ISSN:03877280)

巻号頁・発行日

no.43, pp.33-44, 2020-03-26

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Noh is often composed of a variety of texts, such as quotations taken from literacy sources, waka insertions or even parts of Buddhist scriptures. While the complex intertextuality in the lyrics of a noh play shows the diversity of the medieval literary world, it may also render the meaning of the lyrics unintelligible.   Zeami was the first medieval actor to discuss the complex structure of a noh play. Some of this teaching was passed down through secret treatises to his son-inlaw, Konparu Zenchiku (1405-1470?), during the Muromachi era. While Zenchiku inherited the fukushiki-nô (noh in two parts) created by Zeami―a style of play that distances itself from the realistic timeline commonly used in dialogue-centric theater in the early 14th century―he didn’t consider the physical theory of Zeami’s art. In addition, diverging from the literary norms established by Zeami, Zenchiku created plays that are often evaluated as ambiguous due to the fact that the texts inserted into them appear to have been quoted out of context. How did Zenchiku receive and adapt Zeami’s teachings? How did the transition from imitation of the master’s thoughts to the process of art creation happen in noh theater during the Muromachi era?   In order to solve this problem, this presentation considers the multiplicity and diversity of medieval playwrights through the concept of “intertextuality”. More specifically, we will analyze the interrelationships (citations, metaphors, waka insertions, rewritings, etc.) between the playwrights Zeami and Zenchiku. By doing this we hope to look through a new lens at Zenchiku’s work.

著者

馬 如慧

出版者

人間文化研究機構 国文学研究資料館

雑誌

第43回 国際日本文学研究集会会議録 = PROCEEDINGS OF THE 43rd INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE (ISSN:03877280)

巻号頁・発行日

no.43, pp.17-32, 2020-03-26

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When we talk about the word “azayaka” in modern Japan, we always take it as a word describing flowers or clothes which are colorful and brilliant. On the other hand, we also use “azayaka” to describe skills or techniques which are remarkable. Nevertheless, usually, we don’t use this word to describe someone’s personality. In Japanese premodern literatures, we could also find the word “azayaka” being used very limitedly, only to describe clothes or utensils which were extremely gorgeous, until The Tale of Genji came into the world. The usages of “azayaka” changed a lot in the wake of this tale, mainly reflected in being used to describe someone’s nature and the emergence of the verb “azayagu”. In The Tale of Genji, the word “azayaka” is used 37 times (including “azayagu”) , in which we can find it used on 20 occasions to describe various characters, 16 of which refer not only to their appearances but also their personalities. And what’s more, when it comes to describing characters’ personalities in the tale, “azayaka” was always used to describe male characters, especially Tō no Chūjō, Yūgiri, and Higekuro. On the other hand, Tō no Chūjō, Yūgiri, and Higekuro were also described as “wowoshi” (masculine), and in that case, we can find “azayaka” being used very close to “wowoshi” for 4 times. Therefore, maybe we can assume that “azayaka” was used as a word representing masculinity. However, when it comes to the Uji chapters, “azayaka” started to be used to describe female characters, but it was only limited to Yūgiri’s daughter Rokunokimi, and Higekuro’s daughter Ōigimi, from which we can see the similarity of father and daughter in the story. Yet, in monogatari tales after The Tale of Genji, “azayaka” was more likely to be used when describing female characters. The meaning of the word “azayaka” has changed a lot since The Tale of Genji, which apparently had a bearing on the character modeling, but nothing of that has been researched yet. In this presentation, I would like to explore the relationship between the changing meanings of “azayaka” and the character modeling in The Tale of Genji, and the influence of this on the tales after The Tale of Genji.

著者

KOMOVA Ekaterina

出版者

人間文化研究機構 国文学研究資料館

雑誌

第43回 国際日本文学研究集会会議録 = PROCEEDINGS OF THE 43rd INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE (ISSN:03877280)

巻号頁・発行日

no.43, pp.1-16, 2020-03-26

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Frequently cited as the world’s first psychological novel, Genji monogatari (c. 1008) has been widely praised for its uncanny ability to relate its characters’ emotions in so real a manner so as to stir the audience’s feelings as if the experiences were their own―and yet, virtually no studies have hitherto touched upon this subject at length. The presentation in question seeks to explore the manner in which the text produces affective reactions in both its characters and readers and fosters emotional communities between them, focusing on the death scenes of Yûgao and Lady Murasaki in particular. Generally-speaking, “affect” denotes the emotional, psychological or even physical response of a group of individuals such as readers, listeners or participants to a highly emotional situation, stimulus or work; “affect studies” examines the various ways that this emotional response is expressed and communicated within a specific community. A group of individuals that shares a set of similar emotional responses due to their common values or preferences in turn forms an “emotional community.” The death scenes in Genji monogatari provide an especially fertile ground for this type of analysis considering that they rarely center around the deaths themselves, and focus instead on their effect on the surrounding characters and the overall narrative development, often with the use of highly specific language and imagery. The following presentation will examine the way in which the Genji narrative constructs its emotional scenes―namely those dealing with the deaths of Yûgao and Lady Murasaki―through the use of language, poetry, landscape, and narrative in order to create situations in which its characters and its readers respond in highly emotional ways. I believe that Genji’s innovative incorporation of poetic diction (kago) and citations (hikiuta) into prose had the effect of increasing the affective impact of the prose and expanding the associative scope of the poetry (waka). As such, I hope to analyze the relationship between the use of particular types of poetic and seasonal imagery in Genji and their capacity to elicit specific types of affective responses.