著者

右田 裕規

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.9, pp.93-114, 2001-12-25

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The fact that the pictures of the Imperial family of Japan were called "goshin-ei", and were treated as the icons of the religious observance at schools in modern Japan was pointed out by a lot of preceding studies on the "goshin-ei". According to these precedent studies, on festival days of the Imperial family, school students at the prewar days were made to worship pictures of the Imperial family that Japanese government sent to many schools, and through these religious observances at schools, the government succeeded in cultivating the respects for the Imperial family in Japanese people. By the way, many pictures and portraits of the Imperial family of Japan were sold by private merchants, and were printed in newspapers and magazines frequently at prewar days. But preceding studies on the "goshin-ei" treated the pictures of the Imperial family that the government sent to schools exclusively, and didn't refer to the pictures and portraits of the Imperial family sold or distributed by private merchants and the mass media. The purposes of this paper are to elucidate the activities of the Japanese government, the mass media and people around gravures of the Imperial family of Japan in newspapers and magazines at prewar times, and to make clear the mentalities to the Imperial family that these gravures cultivated in Japanese people.

著者

菊地 夏野

出版者

京都大学文学部社会学研究室

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.10, pp.101-118, 2002-12-25

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This thesis deals with the "Paradox of Feminism". Feminism orginally tried to resist patriarchy and sexual oppression towards women. However in the course of the movement feminism fell into confusion, in some ways resulting in the preservation of such oppression. For example, many women have protested against pornography as violence against women. They have identified pornography as a product of patriarchy. However, in some cases political situations give resemblance to feminism and conservatism. Therefore confusion between feminism and that opponent occurs. Other issues including prostitution, domestic violence, and sexual harassment have the same composition. This paper analyses this paradox by considering the relationship between gender and sexuality. The two concepts each have their own history, but how the two relate has rarely been discussed. I think that the paradox of feminism is rooted in the relationship between gender and sexuality. Violence against women has two aspects, gender and sexuality. Trying to emphasis the concept of gender involves the problem of knowledge. As Foucault pointed out, sexuality is exclusive to knowledge. Consequently the discourse that opposes gender excludes some sexual elements in some respects. In contrast to this, to oppose the oppression of sexuality results in the ignorance of the violence against women and the problem of gender. This situation shows the relationship between gender and sexuality as one of dualism. In this dualism the discourse of the one causes the exclusion of the other. The discourse of feminism is placed in this dangerous logic. In this paper I try to make clear this dual logic and to Consider more viable alternatives for the feminist movement.

著者

菊地 夏野

出版者

京都大学文学部社会学研究室

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.9, pp.129-147, 2001-12-25

---

This paper aims at reconsidering the view on prostitution during the 1990s in Japan. When people discuss the issue of prostitution in general, they have tended to reduce the problem into whether it is morally right or wrong. Especially in the 90s, it was often discussed around the dualistic notion of "free will versus compulsion", which have prevented us to see what exactly structuralizes the complex relationship between prostitution and the violence against women. Among the dominant discourses on prostitution during this period, there were some varieties. On one hand, there were discourses that condemn prostitution to be perfectly evil. It had become a convention for the anti-prostitution movement to regard prostitution as a greatest violence and discrimination against women. Such scholars as Daisaburou HASHIDUME and Kaku SECHIYAMA, on the other hand, have objected to the idea that prostitution is essentially bad. Their position was to affirm the act as far as it were carried out without violence and discrimination against women. Their debate tells us that, whether they deny it or not, their concern was to condemn whether prostitution is morally right or wrong. Instead, we proposed to ask why it has always been looked at in such a way. In pursuing the question in this paper, we have clarified the processes in which discourses on prostitution inevitably fell into the reductionism. Finally, we turned to the alternative approach to prostitution advocated by Mitsu TANAKA. It is a distinctive approach that turns our attention to the divided status of Japanese women. By making reference to TANAKA's argument, we have investigated a new way to situate prostitution more fundamentally and offered a clue to the situation into which modern Japanese women are put.

著者

赤枝 香奈子

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.10, pp.83-100, 2002-12-25

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Recent studies on sexuality have deconstructed `Seiai' (or romantic love) on an analytical basis that treats sexuality and love separately, focusing mainly on the former. Homosexuality has also become a common subject in contemporary sexuality studies. In this paper, I investigate intimate relationships between women of modern Japan, including those containing lesbianism. However I do not discuss such relationships as a matter of general sexuality, as the reality of the relationships shared among women of the day is not yet well known. IVIale homosexuality in modern Japan has been made considerably clear. On the other hand, we do not yet know how the concept of lesbianism in modern Japan was formed, how it functioned, and what types of relationships were associated with it. In this paper, I examine discourses about intimate relationships between women from the end of the Meiji era to the beginning of the Taisho era. I discuss what types of relationships are indicated and that the discourses between these women are really over sexuality. At the beginning of the investigation, I look at some close relationships between women described in the journal Safuran. Safuran was founded by I~azue Otake, a member of an earlier journal called Seito. Seito and its leading figure Raicho Hiratsuka were oriented towards heterosexuality. We cannot define the close relationships found in Safuran simply as the same as the homosexual relationships found today. I argue that the process of building relationships was understood as something sexual in accordance to their reference to western sexology. The discourses in the period mentioned above pay much attention to intimate relationships between women. A double suicide committed by two graduates of a girl's school pulled the trigger. People came to call such relationships `Dousei-no Ai' (love between two people of the same gender), and tended to recognize it as a matter of sexual desire. Nevertheless, it was `excessively-radical friendships' that gained more attention within the discourses. In other words, when criticizing women's homosexuality, authorized commentators were eager to classify friendship under the dichotomy of normaUabnormal, while the topic of sexuality was disregarded. What they then put stress on was to mould women in socially acceptable oriented affection.

著者

有薗 真代

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.12, pp.109-127, 2004-12-25

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This paper is written about experiences of Hansen's disease sufferers by using life-history method. Especially it is focused on residents' life that has been hardly talked about due to the difficulty of contacting with them. What they have told is engraved with many traces of struggle to take back their own lives. Looking carefully into it, actually they have rarely talked about the sufferings from the disease itself. They have not fought against the disease. They have fought against an outside pressure to try to determine their lives by naming them as "Hansen's disease sufferer." For that very reason, they now talk about themselves as "former Hansen's disease sufferer." They make their sayings vivid by going back to the point when they were labeled and reviving memories from there. The voices from there should keep retaining a power to criticize in recognizing historical facts of the unreasonable quarantine.

著者

森田 次朗

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.13, pp.127-136, 2005-12-25

著者

金子 雅礼

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.11, pp.135-142, 2003-12-25

著者

菊地 夏野

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.9, pp.129-147, 2001-12-25

---

This paper aims at reconsidering the view on prostitution during the 1990s in Japan. When people discuss the issue of prostitution in general, they have tended to reduce the problem into whether it is morally right or wrong. Especially in the 90s, it was often discussed around the dualistic notion of "free will versus compulsion", which have prevented us to see what exactly structuralizes the complex relationship between prostitution and the violence against women. Among the dominant discourses on prostitution during this period, there were some varieties. On one hand, there were discourses that condemn prostitution to be perfectly evil. It had become a convention for the anti-prostitution movement to regard prostitution as a greatest violence and discrimination against women. Such scholars as Daisaburou HASHIDUME and Kaku SECHIYAMA, on the other hand, have objected to the idea that prostitution is essentially bad. Their position was to affirm the act as far as it were carried out without violence and discrimination against women. Their debate tells us that, whether they deny it or not, their concern was to condemn whether prostitution is morally right or wrong. Instead, we proposed to ask why it has always been looked at in such a way. In pursuing the question in this paper, we have clarified the processes in which discourses on prostitution inevitably fell into the reductionism. Finally, we turned to the alternative approach to prostitution advocated by Mitsu TANAKA. It is a distinctive approach that turns our attention to the divided status of Japanese women. By making reference to TANAKA's argument, we have investigated a new way to situate prostitution more fundamentally and offered a clue to the situation into which modern Japanese women are put.

著者

近森 高明

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.7, pp.193-208, 1999-12-25

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This article deals with two epidemics, "shinkeisuijaku (neurasthenia)" and "noiroze (neuroses)", the former spread over Japan from early years of this century (c. 1905-1930s), and the latter after World War II (c. 1955-1980s). By focusing on the difference between two views of the apparently same disease, I attempt to demonstrate how the humanistic=psychological perspective, which prepared for "mental problems" of today, has prevailed among lay figures after World War II. Citing a lot of discourses concerning "shinkeisuijaku" and "noiroze", I try to show how the two diseases were understood by lay figures. "Shinkeisuijaku" was thought to result from the strain of nerves, caused by the high pressure of civilization. It attacked especially on "brain workers", and on men more than women. It was considered not as a mental process but a physiological process that caused such symptoms as headache, insomnia and depressing mental state. In contrast, "noiroze" was understood as a mental or psychological process, so that symptoms similar to "shinkeisuijaku" are considered to result from some kind of mental conflict. The cases of "noiroze" were described with such humanistic terms as "personality", "human relationships", "life history", etc. What distinguishes the view on "noiroze" can be called humanistic=psychological perspective, which prevailed with the epidemic of the disease. From this perspective, our sufferings are always interpreted as mental one. Today we notice people suffering from "mental problem" more than ever, which shows us how wide and deep the perspective has prevailed over us.

著者

鈴木 幹子

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.4, pp.205-211, 1996-12-25

著者

鎌田 大資

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.2, pp.97-113, 1994-12-25

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In the sociology of mental health, the ex-patients' rehabilitation has been long thought to be impossible. But this proved to be wrong in the light of the results of mental-health-policy reforms in U. S. A., U. K., Canada, Italy and other nations. In Japanese notorious mental health care, medical practice was said to be the same as farmers' management business to keep domestic animals (patients) in order to make profits in the meadow of health-insurance systems. But, by many people's efforts, the support for the rehabilitation of the mentally disabled are at last burgeoning. In this paper, I examined the earliest trial-and-error case. The protagonist could successfully "rehabilitate" after 15 years' efforts. For the frame of interpretations, I made use of N. K. Denzin's concept of Epiphany; the "moment of problematic experience that illuminates personal character, and often signifies a turning point in a person's life". This biography was written by a Psychiatric Social Worker, and may be not wholly qualified as a good exemplar of "thick description" labelled as "relational-interactional" or "descriptive-contextual". But, we can still look it over for some rarely mentioned facts. The main Epiphanies for the protagonist was that he could not work in town as a normal person because of the sub-effects of medication and hospitalization. Facing total loss of confidence, he could not stay out of hospital without other encouraging Epiphanies. Various social resources were no use for him to regain the will to autonomous living. The best remedy was neither medications nor professional care, but self-help-groups like gatherings of his hospital fellows. Under the total denial of mental patients' human rights, the PSWs, if having a good ear, were the only hope for systems reform which enhance ex-patients' group formation. Their Interpretations of biographies were vital in that vein.

著者

西川 知亨

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.9, pp.219-235, 2001-12-25

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An individual sometimes recognizes embarrassment in everyday life. He tends to hate to be embarrassed. So he tends to avoid embarrassment. This "embarrassment avoidancers" image is one aspect of socialized man. But this aspect cannot fully cover the social meaning of "embarrassment". "Embarrassment" seems to have some crucial social meaning not only in avoidance but also in expression. This essay is to evaluate the social meaning of embarrassment from Goffman's point of view. Embarrassment can be recognized when something (or someone) is deviated from some rules. This essay is dealing with two contexts. First, it deals with the embarrassment when someone's act seems to be deviated from some ritual rules. Second, it deals with the embarrassment when incompatible principles seem to encounter in one place. In both cases, an individual tries to deal with emerged embarrassment. In the first case, he or others try to change the meanings of deviant act into the meanings that can be seen as acceptable. The main devices for remedial work are, for example, accounts, apologies, and requests. And in some cases, embarrassment is not an object of avoidance but one of expression. This seems to be one aspect of elasticity of social structure. In the second case, it is almost impossible to change principles in one situation. He tries to adjust oneself to reduce the seriousness of conflict by denying current reality. And to express embarrassment has some social function. To express embarrassment leaves the possibility that incompatible principles can maintain. So embarrassment has social function for elasticity of social structure. "Embarrassment" seems to tell us how we lead our lives in many incompatible social principles.

著者

小島 剛

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.7, pp.251-258, 1999-12-25

著者

河原 優子

出版者

京都大学大学院文学研究科社会学研究室

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.28, pp.127-148, 2020-12-25

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In contemporary society, social groups are not necessarily regional and often show fluidity. The social group associated with fan-fiction is one example of such a borderless group which has grown with the proliferation of the Internet. Fan-fiction (nijisōsaku, derivative works) refers to creations, such as comics or novels, made by fans using characters or worlds of already-existing fictions. In this group, members display a remarkably high level of mobility and there are no official organizations, official leaders or written rules. Nevertheless, their activities converge in certain patterns, both online and offline, for maximizing efficiency in communication with other fans. They have a specific economy like organizations, trade their own fan works at events such as “Comic Market” and make use of outside companies. However, members of the group also share common ideals of equality and a non-profit motive resulting from their consciousness of the relationship with the original fictions and the infringement on intellectual property rights though the group has an informal hierarchy based upon the popularity or roles of its members. Based on long-term participant observation and in-depth interviews within the fan-fiction group, the purpose of this paper is to elucidate the structural order from the perspective of the social group elaborating the aforementioned features, analyzing interactions, and examining the roles of members, inside norms and outside rules. This paper also highlights a latent function that works to maintain the huge and amorphous group referring to Simmel’s discussion of “sociability (Geselligkeit)”.

著者

中山 ちなみ

出版者

京都大学文学部社会学研究室

雑誌

京都社会学年報 : KJS

巻号頁・発行日

no.5, pp.171-194, 1997-12-25

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The term "life" (seikatsu) is indispensable concept for describing today's sociopsychological trends of Japanese people. People tend to take interests in their residential conditions or leisure "life" rather than their occupational conditions: it is a contrast to the "workaholic" in the past few decades. Some people are interested in environmental problems or reconsider the system of their consumption "life". In Japanese sociological tradition, Life Structure Approach (Seikatsu Kozo Ron) has often treated these human life problems. Reviewing studies from this perspective, we find four focuses in this approach: (1) family, (2) social stratification, (3) community, and (4) total society. Many findings have been obtained through this approach, but there is little general framework for synthesizing these findings. In this article, a framework for empirical studies of human life in social conditions is examined. This framework is constructed on following three main aspects. (1) Life sphere: total life is divided into occupational life, residential life, and leisure life. (2) Dimension of life: human life consists of behavior, material condition, institutional condition, and consciousness. (3) Time and space: these are indispensable factors controlling all person's behaviors. This framework can be of used not only to put several findings about human life structure in order, but also to analyze life problems (seikatsu mondai) in contemporary Japanese society.

著者

菊地 夏野

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.10, pp.101-118, 2002-12-25

---

This thesis deals With the "Paradox of Feminism". Feminism orginally tried to resist patriarchy and sexual oppression towards women. I~owever in the course of the movement feminism fell into confusion, in some ways resulting in the preservation of such oppression. For example, many women have protested against pornography as violence against women. They have identified pornography as a product of patriarchy. However, in some cases political situations give resemblance to feminism and conservatism. Therefore confusion between feminism and that opponent occurs. Other issues including prostitution, domestic violence, and sexual harassment have the same composition. This paper analyses this paradox by considering the relationship between gender and sexuality. The two concepts each have their own history, but how the two relate has rarely been discussed. I think that the paradox of feminism is rooted in the relationship between gender and sexuality. Violence against women has two aspects; gender and sexuality. Trying to emphasis the concept of gender involves the problem of knowledge. As Foucault pointed out, sexuality is exclusive to knowledge. Consequently the discourse that opposes gender excludes some sexual elements in some respects. In contrast to this, to oppose the oppression of sexuality results in the ignorance of the violence against women and the problem of gender. This situation shows the relationship between gender and sexuality as one of dualism. In this dualism the discourse of the one causes the exclusion of the other. The discourse of feminism is placed in this dangerous logic. In this paper I try to make clear this dual logic and to Consider more viable alternatives for the feminist movement.

著者

田野 大輔

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.1, pp.97-104, 1994-03-31

著者

鎌原 利成

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.8, pp.1-30, 2000

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Various forms of sexuality exist in contemporary society. It is often said that one is able to choose his or her own sexual identity, so long as it brings no harm to others. If this is the case, how should we consider "violent sexuality?" First this paper focuses on masochistic sexual subject and self-defeating sexual relationship. Actually, some persons may have masochistic or self-defeating sexulity. But some of them compulsively suffer with such sexual orientaions. Probably, simply telling them to stop such self-defeating behavior may only act to exacerbate the problem. Yet, if we say "One selects one's own sexual identity or relationships, so there is no problem", we may admit the power and relationships which force one to live such self-defeating life. Admitting hurting oneself may follow admitting hurting someone else that defeat oneself. Therefore, we must look into the power structure which reproduces the cycle of selfdefeating sexual relationships and sexual violence. For example, there are several discourses, which say "Victims want to be raped" or "Victims cause rapes." Such discourses admit sexual violence and force victims to suffer in silence. Furthermore, how can we deal with the issue of sadistic sexual subject? Or, how can sadists live without hurting others? Or, how can those who want to rape others be satisfied without using sexual violence? In this article, two cases are presented. One is a survivor of sexual assault. Attending self-help groups, she is recovering from self-defeating sexual addiction. The second is sado-masochist. Through therapy, he was learning to do without using violence. These cases show us very important issues. They learn to accept the existence of themselves through sympathetic communications. And they bring up their inner possibility to love themselves and eventually others through comprehending their own sexual subjects. Such a possibility may help to overcome the nihilism and sadism, which are the essence of modern society.

著者

西川 知亨

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.7, pp.259-266, 1999-12-25

著者

Cassegard Carl

出版者

京都大学

雑誌

京都社会学年報 : KJS

巻号頁・発行日

vol.9, pp.75-91, 2001-12-25

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In this article I investigate the relation of boredom to the experiences of "shock" and "nature" (or "naturalization") in Walter Benjamin and Murakami Ryu. Nature is the semblance of timeless givenness in a taken for granted order of things, whereas shock is the break-up of this natural order. Just as shock is an ambivalent experience - not only destructive but also liberating - so naturalization gives rise to conflicting strategies. In this article I seek to throw light on these strategies by focusing on the role of boredom, first in the "shocking" modernity depicted by Benjamin, then in the "naturalized" modernity in Murakami Ryu. Benjamin depicts modernity as a "hell" characterized by a "dialectic of the new and eversame" in which people develop a "heightened consciousness" that serves as a "protective shield" against the shocks of everyday life but which also leads to the disintegration of "aura". Benjamin describes the boredom that springs from the experience of a world drained of aura as "spleen". Spleen, in other words, is not a boredom that stems from the absence of shocks or of stimuli, but on the contrary a boredom that is fuelled by an excess of shocks. In this respect it is similar to the bored indifference of what Simmel calls the "blase attitude". Although Benjamin regards modernity as a "hell", he rejects the nostalgic attempt to resurrect the aura - as seen above all in fascism - since such an attempt would be caught in the "law that effort produces its opposite". Thus fascism is driven towards war, the greatest shock of all. Benjamin choses instead a strategy of "waiting", a "tactile" getting used to the shocks and the reification of the nightmare of modernity in order to discover the dialectics of awakening within it. The boredom seen in much contemporary fiction is of a fundamentally different kind, springing not from a shocking but a naturalized world. This boredom can be affirmed, as in Okazaki Kyoko, Yoshimoto Banana or Murakami Haruki. Murakami Ryu, however, "wages war on boredom" (Shimada Masahiko) in the attempt to resurrect the experience of shock. Although his fiction abounds in seemingly shocking or nauseating episodes, these shocks are never simply given as part of experience itself, as the shocks characteristic of the modernity depicted by Benjamin, but consciously produced in order to resist naturalization. The paradox of this attempt to resurrect shock, however, is analogous to that of resurrecting the aura : the effect produced is the opposite of the intended. Thus Murakami Ryu enables us to study how the efforts to combat naturalization themselves become naturalized, i. e. part of the boring everyday. In Murakami Haruki, we can see a diametrically opposed strategy resembling Benjamin's attitude of "waiting" and passively immersing oneself in the experience of the present-the one significant difference being that while this experience was shock for Benjamin it is rather naturalization for Murakami Haruki. If Murakami Haruki represents a basic acceptance of naturalization that still seems to be waiting for something new, then Murakami Ryu represents a basic revolt against naturalization that acknowledges its own futility. In the former, we see the mute expectation that new shocks will arise through his affirmation of nature. In the latter, the grim foreboding that he will get mired down in nature through his pursuit of shock.