著者

孫 東芳

出版者

関西大学大学院東アジア文化研究科

雑誌

文化交渉 : 東アジア文化研究科院生論集 : journal of the Graduate School of East Asian Cultures (ISSN:21874395)

巻号頁・発行日

vol.7, pp.217-232, 2017-11-30

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Shimoda Utako (1852-1936) and Tsuda Umeko (1864-1929) were pioneers and important representatives of Japanese women's education in the Meiji and Taisho eras. Both women were engaged in numerous educational activities, including writing and teaching. However both differed greatly in their styles. Shimoda Utako and Tsuda Umeko established 'Jissen Girls' School' (now Jissen Women's University) and 'Joshi Eigaku Juku' (now Tsuda University) respectively. Based on these two schools' educational principles and their process of establishment, this dissertation will compare the educational policies put forth by the Meiji government with the changes of thinking relating to social education, in order to investigate the relationship between women's education and the Meiji government. Namely, it will assess the degree of participation and the impact of the Meiji government on these two female educators' development and their educational causes. The relationship between these two female educators and the Meiji state shall also be analyzed. This dissertation will focus on the early period of the establishment of schools (the late 19th century), when female educators generally complied with the needs of the Meiji state.

著者

陳 莉莉

出版者

関西大学大学院東アジア文化研究科

雑誌

文化交渉 : 東アジア文化研究科院生論集 : journal of the Graduate School of East Asian Cultures (ISSN:21874395)

巻号頁・発行日

vol.10, pp.209-225, 2020-11-30

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In the early Edo period, with the Shogunate's increasingly harsh isolation policy. Chinese people resident in Japan were gathered in Nagasaki, bringing with them Chinese cultural traditions and beliefs. In order to survive the strict Christian prohibition and isolation order, these Nagasaki-based Chinese built their own temple, the Tang Temple as a place to pray for the safety of those at sea, to prove that they were non-Christian. The temple also became a place of spiritual sustenance for communication between fellow villagers in various places. With the arrival of the Chinese in Japan, the belief in the Kantei entered the Japanese Tang Temple as an object of worship. However, in the three of Tang Temple which was built in the early Edo period, the Kantei statue was enshrined not as the main god but as a side deity. His function as god was limited to blessing the safety of navigators and seafarers and the prosperity of commerce. However, the deity of the Statue of Kantei as a warrior god, a professional god, and a universal god was not reflected. The scope of an influence of this deity is limited to the Chinese in Nagasaki, and there is no record of it spreading to the local Japanese businesspeople and citizenry. However, it laid the foundation for the spread of Kantei belief in the middle and late Edo period, and also prepared for the prosperity of the Meiji period.

著者

切 旦

出版者

関西大学大学院東アジア文化研究科

雑誌

文化交渉 : 東アジア文化研究科院生論集 : journal of the Graduate School of East Asian Cultures (ISSN:21874395)

巻号頁・発行日

vol.8, pp.193-214, 2018-11-30

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Mahakala called Gongboo and one of the main Tibetan Buddhism Guardian Deity. Cause of doctrine, was been divided Sajarl Gongboo, wisdom Gongboo and protector Gongboo gel. In the aspect main analysis from 12 to17 century doctrine of many wooden prints and here the author uses Tibetan Buddhism virtuous order protector whom created Black Mahakala six arms and White Mahakala six arms of religious successive history God features will be released.

著者

袁 帥

出版者

関西大学大学院東アジア文化研究科

雑誌

文化交渉 : 東アジア文化研究科院生論集 : journal of the Graduate School of East Asian Cultures (ISSN:21874395)

巻号頁・発行日

no.10, pp.3-27, 2020-11-30

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The "linguistic landscape" is a term that refers to words made visible in public spaces. Examples include store signs, advertisements, posters, warning signs, and traffic signs. In recent years, research on linguistic landscapes has increased in various fields; particularly in academic disciplines such as sociology, sociolinguistics, linguistics, anthropology and language policy. In addition, language education has also been in the spotlight. In this study, I will suggest proposals for Japanese education, taking the domestic Japanese linguistic landscapes as examples, targeting both international students who are learning Japanese as well as Japanese students. A questionnaire survey and an interview survey will be conducted from the perspective of learners, considering their suggestions for Japanese education to foster language learners who are capable of autonomous learning. The collected data will be analyzed by KH Coder.

著者

田邉 咲智

出版者

関西大学大学院東アジア文化研究科

雑誌

文化交渉 : 東アジア文化研究科院生論集 : journal of the Graduate School of East Asian Cultures (ISSN:21874395)

巻号頁・発行日

vol.8, pp.51-71, 2018-11-30

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This research is a consideration of the early works of the modern Japanesestyle painter, Hishida Shunsō (1874-1911), who played an active part in the Meiji era art scene. Particular emphasis will be placed on the works of Shunsō, who was enrolled in Tokyo Bijutsu Gakko (Tokyo School of Fine Arts). Previous research on Shunsō has mainly focused on two areas: on moro-tai painting techniques and the study of the artist's later works. In particular, a focus on moro-tai painting techniques forms the basis of most of the research conducted on Shunsō. Because of this, Shunsō's early works have been largely ignored. In this paper, the education that Shunsō received at Tokyo Bijutsu Gakko, and an analysis of his early works, are therefore afforded much consideration in this paper. For instance, the ideals of Okakura Tenshin (kakuzō) (1863-1913), who served as the principal of Tokyo Bijutsu Gakko at that time, are analyzed. From these considerations, the intention of Shunso's early works becomes clear.

著者

黄 心宜

出版者

関西大学大学院東アジア文化研究科

雑誌

文化交渉 : 東アジア文化研究科院生論集 : journal of the Graduate School of East Asian Cultures (ISSN:21874395)

巻号頁・発行日

vol.9, pp.203-224, 2019-11-30

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Apparently at the same time as Japan ruled Taiwan, Shinto was simultaneously being introduced. Taiwanese however did not follow Shintoism. To them a shrine had a political reason rather than a religious one. Due to that fact the concept of a shrine being a locum for the Gods was not progressing well. The concept lacked strength anyway, because Taiwanese followed their own traditional religion anyway. The historical experience is different and there are also considerable differences as to the opinion of the architectural style during the Japanese regime. The perspective of the controversy of Tsutomu Shrine as presented in this essay suggests that colonial cultural assets are still under the development. The promotion of a cultural property protection only suggested from the legal aspect isn't sufficient. In the future a new approach incorporating the education and research is likely to be necessary.

著者

楊 雪

出版者

関西大学大学院東アジア文化研究科

雑誌

文化交渉 : 東アジア文化研究科院生論集 : journal of the Graduate School of East Asian Cultures (ISSN:21874395)

巻号頁・発行日

vol.11, pp.171-185, 2021-11-30

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From 1895 to 1945, Japan established colonies in Taiwan and Korea. Japan adopted colonial assimilation policies in these colonies that were different from those of Western colonial powers. Japan's management of the colonies was not limited to the economy or politics but focused on assimilation policies based on language and culture. Through these policies, Taiwanese and Koreans were to become Japanese. This form of colonization is very special. Why did Japan choose to adopt this assimilation policy? The author analyzes this issue based on three aspects : possibility of realization, necessity of realization, and legitimacy of realization. A homogeneous race and culture make it possible to realize an assimilation policy. The important geographical locations of Taiwan and Korea also made it necessary for Japan to try to assimilate Taiwanese and Koreans, respectively, while political philosophies prevalent in Japan at the time provided the legitimacy for assimilation.

著者

董 伊莎

出版者

関西大学大学院東アジア文化研究科

雑誌

文化交渉 : 東アジア文化研究科院生論集 : journal of the Graduate School of East Asian Cultures (ISSN:21874395)

巻号頁・発行日

vol.6, pp.67-84, 2016-11-30

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The first Goryō-e ceremony (a ceremony held to appease evil gods and the spirits of the dead) was held during the Heian period in 863. Subsequent Goryō-e ceremonies underwent significant changes, eventually resulting in the spirit that was the focus of ritual appeasement in the original Goryō-e being replaced by a new spirit known as Ekijin. There has been much previous research looking at the origins of this change. This work looks at a possible link between the Chinese deity known as Karakami, mentioned in the Shunki, and the Japanese deity Ekijin. From this link it can be seen that Ekijin was originally a foreign deity. Also, after an examination of records from the Nara to Heian periods, it can be seen that the concept of plagues introduced during the Tenpyō period from foreign sources deeply influenced Japanese beliefs surrounding plague and the Goryō-e ceremony. The new beliefs imported from China share a common concept with that of the original Goryō-e ceremony, namely the idea of rei. This provided a basis for the acceptance of the new foreign beliefs, which eventually resulted in Ekijin becoming the main subject of appeasement. In conclusion, foreign ideas about plague influenced not only ideas about Ekijin, but were also assimilated into the Goryō-e belief system.

著者

当 智

出版者

関西大学大学院東アジア文化研究科

雑誌

文化交渉 : 東アジア文化研究科院生論集 : journal of the Graduate School of East Asian Cultures (ISSN:21874395)

巻号頁・発行日

vol.9, pp.65-82, 2019-11-30

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The first pagodas were erected in India. In Tibet even before the introduction of Buddhism, stone and clay pagodas were evident. Once Buddhism has spread to Tibet two prime religions have united. These were Indian Buddhism and Tibetan Bonnism. Bonnism is one of the primitive religions in Tibet. As a result of this merger Tibetan style pagoda (chorten) has been erected. It can be inferred that Tibetan pagoda is the combination of elements from both Buddhism and Bonnism. It is highly symbolic of Tibetan culture, and is characterized by the unique architectural form of Tibetan Buddhism features. In my opinion the religion and the architecture have a mysterious bearing on research. In other words we need to consider the Tibetan Pagoda together with each element and symbol of its structure. The cultural impact of Tibetan Pagoda will be presented in the final conclusion of this essay.