著者

中山 佳子

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.13, pp.61-84, 2018-03-31

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This paper discusses aged mens' employment of kawaii discourse from theperspective of feminist gerontology. First, the function of kawaii discourse is examined in the context of theJapanese society, based on previous research. Throughout the analysis, thispaper points out that the effects of kawaii discourse place the "kawaii person"in a subordinate position within society, reinforcing the power relationshipbetween dominant/powerful and submissive/powerless. This dominant/powerful-submissive/powerless relationship does not exclude other binaryrelations, notably the relationship between young and old. While previousstudies analyzed gender relationships by positioning women on the kawaii side,my study focuses on the process of men employing kawaii practices. By examining representations of the Ojisan (middle-aged man) in magazinesand on the Internet, this paper clarifies how men become marginalized fromthe male homosocial relationship of the dominant class as they age. Moreover,this paper examines how the function of kawaii discourse toward aged menredefines their age in a positive manner, while denying aging itself. Through thisexamination, this paper concludes that men can overcome the negative aspectsof ageing by interjecting kawaii discourse.

著者

三宅 大二郎 平森 大規

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.18, pp.1-26, 2023-03-31

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In recent years, the aromantic/asexual spectrum has become more visible in Japan, and research on sexual orientation among the aromantic/asexual spectrum remains limited but is increasing. However, there is extremely little research that focuses on romantic orientation. Studies on romantic orientation in Western countries tend to discuss aromanticism as one of the romantic orientations that asexual people possess. In Japan, on the other hand, the framing of romantic orientation in the aromantic/asexual spectrum community differs from that in Western countries, as the terminology in Japan occasionally labels someone “asexual” only if they are neither romantically nor sexually attracted to other people. Furthermore, extant quantitative research tends to be limited to discussions that rely on the dichotomy of aromantic or not, despite findings from community-based surveys that suggest romantic orientation is multifaceted, making it necessary to discuss various dimensions of romantic orientation. This study used the “Aromantic/Asexual Spectrum Survey 2020,” a web survey conducted by the Aro/Ace Survey Executive Committee, to examine the multidimensionality of romantic orientation by describing romantic identity, romantic attraction, and romantic desire. Findings indicated that the distributions of romantic attraction before and after self identification as aro-ace differed by aromantic spectrum identity, such as alloromantic, aromantic, gray(a)romantic, demiromantic, lithromantic, and questioning. Differences by aromantic spectrum identity were also observed in the distributions of deep interest in a particular person, romantic excitement, and the desire to date. Items related to desires that involve actions with others, such as the desire to date, tended to have a lower percentage of positive responses than items related to desires that do not necessarily involve actions with others, such as deep interest in a particular person and romantic excitement.

著者

溝口 彰子 岩橋 恒太 大江 千束 杉浦 郁子 若林 苗子

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.9, pp.211-225, 2014-03-31

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This paper lists ethical and procedural points that the co-authors believeare crucial for both researchers and research subjects in the realm of queerstudies. While the definition of the term “queer(kuia)” in Japanese tendsto be broader and more ambiguous than in English because there is nostrict equivalent to “queer” in Japanese language, in this paper the authorsstart with the premise that Japanese-language research projects in thequeer realm tend to be interdisciplinary and tend to involve people whoidentify themselves as sexual minorities, commonly called “LGBT(lesbian,gay, bisexual, and transgender).” As such, research endeavors in the queerrealm have different kinds of difficulties and risks from those in otherrealms. Though each researcher usually belongs to another, moretraditional discipline such as sociology, art history, and literary studies,among others, in addition to queer studies, the existing guidelines andtextbooks in such traditional disciplines do not address the risks andproblems particular to research in the queer realm. As the first attempt in the Japanese language to “spell out” such queerrelatedrisks, issues, and also possible ways to alleviate them, this tentativeguideline nevertheless does not profess to be comprehensive or universal.Yet the authors believe that it is imperative for Japanese-language “queer”researchers to start to acknowledge specific risks and issues. In order tohelp the researchers(including graduate and undergraduate students),instructors(including the ones that are not at all aware of LGBT issues),research subjects or collaborators(who give interviews and provideinformational materials such as the back issues of self-published zines),this paper is organized in four categories. They are: 1)“what needs to beconsidered in the field of queer inquiry by both the researchers andresearch subjects,” 2)“what both the instructors and students of queersubject matter need to be careful about in the academic context,” 3)“important points about textual analysis of queer material,” and 4)“necessary procedures at the time of publishing and presenting the resultsof queer research topics.” This paper discusses the complex dynamicsbetween researchers and research subjects especially in cases in which theresearchers themselves are members of sexual minorities. In such cases,the researchers might encourage research subjects of the same minoritygroup to participate in their research without obtaining enoughinformation about the skill, scope and aim of the researcher and theresearch project. This paper also examines the differences between queerreadings and outing the artists and authors of the texts and representations,among many other issues.

著者

藤高 和輝

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.12, pp.183-204, 2017-03-31

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Gender performativity is the most famous and influential theory in Judith Butler. It questioned the sex/ gender distinction which some feminists took for granted at that time when Gender Trouble (1990) was published. This distinction regarded sex as the natural category on the one hand, gender as the cultural expression of sex on the other hand. It means naturalizing the dualistic representation of gender. On the contrary, Butler's performative theory suggested that sex is not a natural category, but is a fiction which is constructed by repeating gender performances. Through denaturalizing gender, her theory criticizes the representation of gender/ sexual minorities as "unnatural" and "abnormal," and seeks to theorize the way to make their survival possible. This paper examines how gender performativity was theorized from the 1980s to Gender Trouble. Interestingly, her performative theory cannot be reduced to speech act theory, but it was also formed in relation to other theories; feminist/ queer theory and performance theory. Indeed, in her article "Performative Act and Gender Constitution" (1988) in which she referred to "performative" at first, Butler started from Simone de Beauvoir's text, The Second Sex, and then reread Beauvoir's idea of "gender as act" as "social performance" in performance theory. Moreover, she extended Beauvoir's argument of denaturalizing sex, referring to Gayle Rubin's study of kinship, Monique Wittig's theory of sex, and Esther Newton's analysis of Drag Queen. Thus, her performative theory is found not only in the context of speech act theory, but also in contexts of feminist/ queer theory and performance theory. From this genealogical perspective, this article seeks to rethink gender performativity.

著者

松浦 優

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.15, pp.115-137, 2020-03-31

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Judith Butler’s theory of melancholy gender echoes some findings inasexuality studies; however, it does not consider asexual agency. Thus, thisarticle aims to review Butler’s literature from the standpoint of asexualitystudies. I argue that Freudian theory denies the possibility of asexualitybecause of its hypothesis of primary narcissism. Similar to melancholia,primary narcissism has the “trace” of the object. However, Butler overlooksthe significant difference between melancholia and primary narcissism. Unlikemelancholia, primary narcissism is not marked by the experience of selfberatement;thus, it does not contain any affects that can be converted topolitical expression. In the system of compulsory sexuality, asexuality can besituated in a similar position. Based on the above points, I refer to theprohibition of homosexuality in melancholia as “foreclosure” and the denialof asexuality in primary narcissism as “erasure.” In this way, Butler’sframework is extended in order to theorize the possibility of resistance inasexuality.

著者

松浦 優

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.15, pp.115-137, 2020-03-31

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Judith Butler's theory of melancholy gender echoes some findings inasexuality studies; however, it does not consider asexual agency. Thus, thisarticle aims to review Butler's literature from the standpoint of asexualitystudies. I argue that Freudian theory denies the possibility of asexualitybecause of its hypothesis of primary narcissism. Similar to melancholia,primary narcissism has the "trace" of the object. However, Butler overlooksthe significant difference between melancholia and primary narcissism. Unlikemelancholia, primary narcissism is not marked by the experience of selfberatement;thus, it does not contain any affects that can be converted topolitical expression. In the system of compulsory sexuality, asexuality can besituated in a similar position. Based on the above points, I refer to theprohibition of homosexuality in melancholia as "foreclosure" and the denialof asexuality in primary narcissism as "erasure." In this way, Butler'sframework is extended in order to theorize the possibility of resistance inasexuality.

著者

羽生 有希

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.11, pp.149-174, 2016-03-31

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Resonating with early queer theory's motifs such as appropriation, LeeEdelman's No Future or its central theme, queer negativity, has received notonly applause but also fair criticism, and thereby occupied one of the centralpositions in recent queer theory. In response to such criticism, Edelmanclarifies that the negativity he proposes should not be equated with thesimple negation of particular political positions, and its refusal of “positiveidentity” should rather be directed to the identity principle on which ourwhole society rests. Although such a radical challenge to positive identitycannot be underestimated, we might question whether such a drive-like,amorphous queer resistance tacitly preserves or rehabilitates the positiveidentity it purports to negate. It should also be asked how, while criticizingsuch an insidious risk, we can reframe queer negativity.In order to answer these questions, this paper firstly examines thesimilarities between the argument of queer negativity and that of Frenchfeminist theory, focusing on the concept of improper subject; botharguments, relying on Lacanian psychoanalysis, insist on dis (ap) propriationof identity.After demonstrating their connection, the second section of this paperexplores the criticism offered by Gayatri C. Spivak of such insistence on thedivided subject, and, by doing so, marks the risk that the argument of queernegativity might entail. This section first considers her criticism againstJacqueline Rose. Based on Derridean affirmative deconstruction and hisuse of catachresis, Spivak proposes to understand the subjectivity of thedecentered subject not as a privileged right but as “a bind to be watched”.She also warns against Rose’s reduction of the difference between theontico-epistemological subject and the ethicopolitical subject. Through a reading of such criticism, this paper suggests that an argument like thatof Rose implicitly obliterates the trace of the wholly-other, which is onlynoticeable by attending to the catachresis “woman”, and that it reintroducesthe sovereign subject.The latter part of the second section connects such metaphysicalarguments with the political analysis also made by Spivak. This partexplores the criticism against Foucault / Deleuze, focusing on (A) the statusof the “desire” as catachresis and (B) the inattention to the gap betweendescriptive representation and political representation, which can berespectively compared with (A’) the status of the catachresis “woman” and(B’) the reduction of the difference between the ontico-epistemologicalsubject and the ethicopolitical subject. The inattention to the gap betweenDarstellung and Vertrerung leads to, according to Spivak, the perpetuation ofbourgeois ideology. Functioning with that kind of ideology, the confusion ofthe desire of the empirical instance with that of the transcendental instancerehabilitates the S / subject and implicitly preserves the transparent subjectof the theorists. This paper, based on the similarities between the argumentof queer negativity and that of the French feminist theory demonstratedearlier, lastly directs the criticism on French theory offered by Spivak to theargument of queer negativity. It concludes that queer negativity is to be“watched” in order to affirm the radical negativity of the other.

著者

菊地 夏野

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.11, pp.9-29, 2016-03-31

著者

福田 和子

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.15, pp.141-144, 2020-03-31

著者

田中 麻子

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.9, pp.91-112, 2014-03-31

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Pubic hair removal has become very normative in recent years, especiallyfor young women in western countries. It has also influenced contemporaryJapanese women in their twenties and thirties. On one hand,“Hygienina,” which is derived from “Hygiene(originally meanscleanliness)”, has been a focal point of cleanliness and fashion in Japan. Onthe other hand, many Japanese women are hesitant to remove all of theirpubic hair because of the stereotype that they are forced to remove it.Further, removal of all of the hair is seen as lewd and instigates socialprejudice. My research was investigated Japanese women’s experiences ofpubic hair removal and social awareness about female genitals and pubichair removal in Japan. I interviewed 65 women who have removed theirpubic hair, and found that the half of interviewees had experiences ofremoving all of their pubic hair, and hair removals were performed for thesake of cleanliness and not for reasons related to sexual activities. I alsoconcluded that in comparison with western countries, Japan has a strongsocial norm not to remove all pubic hair and sexual prejudice againstpeople who deviate from that norm. Furthermore, my research clarifiedthat these women are not only overwhelmed by social norms, but they arealso actively engaged in trying to change social awareness. They are alsobuilding self-esteem through enjoyment of pubic hair removal experience.

著者

アムール=マヤール オリビエ

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.13, pp.29-47, 2018-03-31

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ヴァンパイアについての最近の映画やテレビドラマシリーズの中には、社会的-政治的観点から、特に2 つほど注目に価するものがある。ギレルモ・デル・トロ (Guillermo del TORO ) によって制作された、アメリカのテレビドラマシリーズ『ストレイン (The Strain)』(2014) と、ジョン・ローガン (JohnLOGAN) のイギリスのテレビドラマシリーズ『ペニー・ドレッドフル (PennyDreadful)』(2014) は、ロマンティックな要素と性的な含意がすべて奪い去られた、まったく新しいヴァンパイアのイメージを描いている。『ストレイン』と『ペニー・ドレッドフル』、どちらのケースにおいても、ヴァンパイアはもはや、19世紀のブラム・ストーカー(『ドラキュラ』)、あるいは20世紀初頭のムルナウ(『ノスフェラトゥ』)によって描かれた、彼らの祖先のように、ユダヤ人共同体の暗喩的な表象としては描かれていないことは明らかである。実際には彼らは今では、イスラム原理主義者という侵略者のステレオタイプとして描かれている。これらのドラマのどちらにも、政治的・経済的衰退の中で構築されたスケープゴートの同じような輪郭を見ることができる。 本稿では、初めにある1つの共同体(ユダヤ人)から別の共同体(擬似ムスリム)への、固定観念の転換を示す。 次に、ある1つのスケープゴートの姿が別のものへと変わることについて、イスラム原理主義者のメタファーとしてのヴァンパイアを描こうとして過去から取り入れた、特徴的な姿を強調するために、本稿では2つのテレビドラマシリーズを別々に提示する。 最後に、どのようにして宗教的な差別が、何らかの形で、ジェンダー/LGBTQ差別と常に強く結びつけられているかを強調するために、(筆者がこのように呼んでいる)「マイノリティ・ポリシー」の問題に焦点をあてる。

著者

En-Yi TING Grace

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.15, pp.67-81, 2020-03-31

著者

FOTACHE Ioana

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.11, pp.175-204, 2016-03-31

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本稿は草食男子と無性愛の共通する特徴を説明するものである。無性愛は少しずつ性的指向として西洋の言説の中で受け入れられ始めている。他方、草食男子は日本のメディアにおいて注目を集めている。筆者は草食性に関する先行研究を見直し、無性愛の特徴と比較することで、草食男子と無性愛に共通の基盤を見出すことが出来ると考えている。それを明らかにすることで、無性愛と同様に草食性が異性愛中心言説に対して抵抗的なアイデンティティ・ポリティックスとなる可能性を秘めていることを提示出来るのだ。現在の強制的異性愛中心主義の社会は、ジュディス・バトラー(1999)が定義した「異性愛的マトリックス」によって保たれている。このマトリックスはジェンダー・セックス・欲求の相関関係によって成立するが、草食男子や無性愛者はこの相関関係から「欲求」を欠落させている。このことから、彼らは既存の支配的マトリックスを破壊し、男らしさの言説を再定義する可能性を持つと考えられる。すでに、先行研究では、無性愛が自然な行動異で、性愛中心主義に対して抵抗出来る可能性を持つと論じられている。しかし、無性愛と草食性の共通性は未だ考察されていない。その結果、草食性は異性愛中心主義に抵抗する可能性を持った性的志向としてではなく、日本社会への社会経済的反応として研究されてきた。草食男子のインタビューによると、彼らは根本的にセックス、または恋愛に興味がないことが明らかとなっている。これは無性愛者の定義そのものである。無性愛者コミュニティの「傘」の下に彼らの居場所を見出すことで、草食男子は自らのセクシュアリティや行動をより理解出来るようになると考える。

著者

SHIMIZU Akiko

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.15, pp.59-66, 2020-03-31

著者

グアリーニ レティツィア

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.13, pp.111-136, 2018-03-31

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Yu Miri made her debut in 1988 and 1994 as a playwright and a novelistrespectively. Since her career started with Fish Festival (Sakana no matsuri),awarded the prestigious Kishida Prize for Drama (Kishida Kunio Gikyokushō) in1993, and Family Cinema (Kazoku cinema), awarded the Akutagawa Prize in 1997,Yu Miri wrote extensively about the family. Both in her fiction and non-fictionworks she has described the collapse and rebirth of the modern family, exploringthe role of the father and his relationship with the daughter. In her works she hasoften depicted daughters who are caught in between love and hate toward theirfather, and who cannot escape from his control. The family is a well-known theme in Yu Miri's work, which has been oftendiscussed. On the other hand, not much attention has been paid to thefather-daughter relationship yet. The aim of this paper is to analyze how therepresentation of the father-daughter pair has changed from Yu Miri's earlyworks until the publication of the non-fiction book Family Secret (Famirīshīkuretto) in 2010, and the way Yu Miri used literature as a tool to distanceherself from two fatherly figures who have effected her literature since herdebut: her real father, who is considered the model for many of the fathers whoappear in her early works, and Higashi Yutaka, who is considered her literaryfather by the writer herself. In this paper I will first focus on the representation of the father in Yu Miri'searly works, and I will compare it with the father-daughter relationship as it isdepicted in Family Secret. As I demonstrate in the first section of this paper,both in her early novels and essays Yu Miri has often written about dysfunctionalfamilies, focusing especially on the depiction of abusive fathers. With FamilySecret, her first nonfiction work, she has again tried to use literature as a toolto escape from the father's control, this time showing that memories, in theirreproduction of the past, are nothing more than fiction. I will then look at the "post-family" Yu has created in the tetralogy Life (Inochi),and the way this topic has been further developed in the novel After the Rainand Dreams (Ame to yume no ato ni). I will focus on the way the ideology ofthe modern family is overcome in this novel, and how the father-daughterrelationship in it depicted differs from Yu's previous works. After the Rain and Dreams is an important work also because it deals with thedeath of Yu's literary father, Higashi Yutaka, and his relationship with the writer.In the final section of this paper I will move onto an analysis of the novel Black(Kuro), showing how Yu Miri, after mourning Higashi throughout the tetralogyLife, has distanced herself from her mentor, and finally become independentfrom the power of his words.

著者

ALZATE Juliana Buriticá

出版者

国際基督教大学ジェンダー研究センター

雑誌

Gender and Sexuality (ISSN:18804764)

巻号頁・発行日

no.10, pp.133-157, 2015-03-31

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この論文は、フェミニスト障害学を通して、身体肯定と自己肯定の関連における相互信頼(interdependence)の問題について論じる。著者は「倫理の想像力」の概念に目を向けつつ、障害のある身体の経験に対して関心を持っており、このアプローチが、身体を恥じることから身体を肯定することへの文化的態度の変化という提案して大きく寄与することを論じる。 相互依存に対する肯定的な視点は、身体についての肯定的なイメージと自己肯定のより高い感覚を明るみに出す。相互依存の概念は次の三つのセクションで論じる。第一のセクションでは、間主観性の概念について明らかにし、身体と自己の間に生じる断裂を修復することに焦点を当てる。第二のセクションでは互恵関係とケアの概念について論じ、自立という理想に挑む。第三のセクションでは、自らの身体を肯定することおよび自尊心の観念と照らし合わせ、相互依存の概念について論じる。 相互依存は、障害者にも健常者にも影響を与えるもので、自立と自己充足の神話を解体する鍵となる語である。フェミニズムの障害学的視点からすると、我々は自由のしるしとしての自立の概念について再検討することが推奨される。相互依存は、自らの身体を肯定することと自尊心に対する一つのアプローチとして考えられる。相互依存を受け入れることは自分の弱さを受け入れることである。 身体障害者の経験から得られる重要な教訓とは、自己受容、ケア、そして他者の受容という三者の関係性や、身体は決して単独で存在しないという事実を含んでいる。つまり、相互に信頼しあうこととは、我々が関わりあう主体としての他者のことを慮るよう我々に促すものである。他者と関わりあうという行為は、団結と互恵モデルにとって決定的なものである。ゆえに、相互依存は我々を身体肯定と自己肯定に近づける。