著者

佐喜本 愛

出版者

九州大学

雑誌

飛梅論集 : 九州大学大学院教育学コース院生論文集

巻号頁・発行日

vol.3, pp.51-66, 2003-03-28

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This paper will highlight the view of "jinbutuyousei" in a politics organization -Simeikai that was established in 1884. A large number of studies about history of secondary education have been made on the background of establish of Jinjo-Chugakko and the Area's view of Jinnjo-Chugakko. what seems to be lacking , however, is the actual of education of daily living in school. A general view of education in Simeikai reveals a significant characteristics. The education in Simeikai is to train their mind to overcome every hardship to attain your purpose. Absorbing in order to train it was dormitory and field trip and. Oegijuku was established by Soho Tokutomi in 1884 in kumamoto has political science class. Oegijuku is particularly good at teaching it. In competention with Oegijuku member of Simeikai attache great importance to group action and discipline than intellectual education. What aim of education did Simeikai have? It offers the kcy to an understanding Tomohusa Sasa and Seiiti Tuda who was key person of Simeikai's. It is aim of education for Sasa to grow a person who work for nation whatever may happen. Tuda insisted that Japanese's student should have the power in the arena of international competition. Toshihiko Saito studied the problem of student management in late Meiji. But we are now able to see the problem of student management in earlier Meiji

著者

山岸 賢一郎

出版者

九州大学

雑誌

飛梅論集 : 九州大学大学院教育学コース院生論文集

巻号頁・発行日

vol.7, pp.109-124, 2007-03

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Until now, some Japanese philosophers of education have read the late works of Wittgenstein as containing a certain concept of the Other. From there, they have been elaborating an argument which is a theory of the Other as well as a theory of educational relationship. According to this argument, the Other is the learner who appears in the inside of the realizability of educational relationship. It stresses the Heterogeneity existing between the learner and the teacher. In addition, it claimed the ethical problem resulting from heterogeneous character of the learner, based on its Otherness, which calls for its respect. In this paper, the above described concept of the Other and the subsequent theory of the Other will be reconsidered and reformulated. After a close reading of Wittgenstein's writings on rule following, it will be made clear that if any Other shall be found in the his argument, it is a rather different concept. That is, a concept belonging to the outside of realizability of educational relationship. For this reason, it cannot be called a learner. From such reconsiderations, it can be concluded as follows: 1) that the Wittgensteinian approach to the Other has no relation whatsoever with the educational relationship theory. 2) that no ethical problem concerning the learner can directly be drawn from the concept of the Other. 3) that one who stands in the inside of the realizability of educational relationship (as learner or teacher) necessarily shares some kind of homogeneity and commonality in some way or another.

著者

有源探 ジェラード

出版者

九州大学

雑誌

飛梅論集 : 九州大学大学院教育学コース院生論文集

巻号頁・発行日

vol.6, pp.1-22, 2006-03-24

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These last years, the educational discourse has been focusing on the "experience loss" problem and its consequences. It pointed out the fact that today's environment and lifestyle does no longer yield the experience opportunities it once had, and worried about the consequences of such deprivation. Various activity programs have been ran in schools since the late 1990s until now, with the aim to provide the above "lost experiences". Through this paper, it will be shown that the state of experience in our time can be seen as a two-sided phenomenon, according to the context it refers to. Provided experiences are a response to a lack in the educational context, but far before that, it has appeared as a product of the service industry, offering experience opportunities that are now saturating our everyday life like never before. What is the relation between this contemporary redundancy of experience and the "experience loss" problem? More specifically, what has been lost? This paper aims to reconsider the key questions of this much decried problem, arguing that it may not be so much about a loss of experience opportunities, but about a shift in the attitude toward experience. To explain this change, I will first define experience as a relation with the unknown through two distinctive phases, process and outcome. Any person living an experience has to pass through its process, the encounter and relation with the unknown, to be able to speak about it or share it as an outcome. But with a closer look on the structure of today's provided experiences, one will notice, as a typical trait, that the outcome is known before the experience itself did occur. Encounter and process have been erased and the individual becomes a mere passive spectator of a thoroughly planned event. This argument will be illustrated through a review of the changes in attitudes toward travel experience, and will be extended to a wider reflection on the later rise of experience provision as a mass product of the service industry, which cuts the relation between experience (as encounter) and the individual. Replacing educational discourse about "experience loss" in a larger social context, its experience provision programs may prove to be a misleading solution. Nevertheless, other responses to the problem are possible. As a conclusion, an alternative interpretation of the meaning of "sharing an experience" is proposed.

著者

福永 義臣

出版者

九州大学

雑誌

飛梅論集 : 九州大学大学院教育学コース院生論文集

巻号頁・発行日

vol.2, pp.181-209, 2002-03-27

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Town and village libraries just started to be established in the 1920's and 30's. Even the existing libraries were poor in volume and function. In the early period of local libraries, a prefecture-wide reading education was promoted mainly by the prefectural library and developed as a self-learning activity of the local residents in the age when social education was regarded as enlightenment. It was led by Kunizou Nakata, chief librarian of the Ishikawa prefectural library. Nakata's belief was "the real meaning of education was self-education", which could be analyzed as "constant learning for life" and "the most effective way of self-learning was reading, which was the royal road for life education. "He tackled with reading education for rural youths who were well motivated but could not take school education. He made every efforts to from reading classes for young people in their twenties and a reading co-operative for such people who finished their reading classes. He also endeavored to establish juvenile libraries for those who had finished compulsory education. The prefectural library association, the co-operative libraries, the middle school league could not have been established without him. The reading he proposed was not for sophisticating themselves. It was reading education as a life improvement that was synonymous with "reading is life" being symbolized by" a book in one hand, a hoe in the other. " In other words, reading was food for life and decided lives' goals. It was that they tried to change themselves and aim at social reforms through reading. It was a self-learning education activity that realized people were in the center of learning even in the age of enlightenment. This paper tries to make clear the things the previous studies did not clarify. It also was refers to the underlying thought and significance of these activities as library's function of social education through my direct and correct analysis on his activities in Ishikawa Prefecture.

著者

佐々木 正徳

出版者

九州大学

雑誌

飛梅論集 : 九州大学大学院教育学コース院生論文集

巻号頁・発行日

vol.5, pp.175-195, 2005-03-18

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The purpose of this paper is that I suggest a concept and analysis framework that is valid when doing an empirical research about "masculinities" in the men's movement organization. I was doing a fieldwork in the men's movement organization in Korea, so I wrote this paper to make the guideline of the research in the future. This paper takes the following composition. In chapter I, the overview of this paper is described. In chapter II, I explain that the research about concept of masculinities changes. In the recent, the research about masculinities became an area with deep relation with the gender studies, but it had already occurred from before the feminism movements. In chapter II, I try to explain the change of concept of the masculinities to the present from the time when masculinities was remarkable in the field of the science. Then, in to survey the research trend of the men's studies in Korea, I point out some problems and feature of men's studies in Korea. Finally, I consider about the concept of masculinities that it is valid when we are an empirical research about masculinities. In chapter III, I consider about the analysis framework that is valid when applying masculinities concept to fieldwork. I think that the men's movement organization in Korea has nature as the social movement organization. So, I pay attention to the way of cultural analysis of the social movement to become much utilized in the area of the social movement research. Then, I review about the effectivity of assuming that participant is an agency and to analyze a men's movement organization with the frame of the social movement as the culture in Korea. As the conclusion, I write down a view to the concrete research in the future in chapter IV. This discussion was written as the guideline to proceed with the concrete research. I don't know that the frame, which was shown here, can amend how much in future. However, this paper is the indispensable work to do an empirical research that focus on masculinities in Korea.

著者

岡野 亜希子

出版者

九州大学

雑誌

飛梅論集 : 九州大学大学院教育学コース院生論文集

巻号頁・発行日

vol.6, pp.63-79, 2006-03-24

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'Explanation' is answer to the question why it is what it is, and to 'explain' is an attempt to answer to the question. When the side of the word 'explanation' is emphasized, it is assumed that an ideal type of explanation for academic studies is to give the answer 'Why is the things like what it is?' as universally and objectively as possible, in a way that everybody can understand. Then, what kind of form does the explanation that has the universality and validity takes. And how could we explain in that way? This paper deals with an argument of determinism and libertarianism as a sample of the problem in this theme. On the basis of this argument, I try to put it in perspective of the origin of our attitude of seeking free, because it seems that it is not until we have a certain anxiety that the necessity to insist on being free appears. In addition, this anxiety appears when one has difficulty in explaining the question about the appearance of things 'Why is it what it is?'

著者

添田 祥史

出版者

九州大学

雑誌

飛梅論集 : 九州大学大学院教育学コース院生論文集

巻号頁・発行日

vol.8, pp.37-52, 2008-03

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This paper aims at reconsidering the learning activities taking place in a literacy practice context focusing on the concept of "intimate sphere". In the last years, relations of mutual support in life are taking a new turn, beyond family ties, toward the creation of a new intimate sphere. An analysis of literary practice from this point of view wields possibilities unseen by previous research. We aim to provide a new analytical standpoint for research in the field of literacy practice. According to our analysis, literacy practice appears to be an important support factor for the learner in everyday life. In a literacy practice context, intimate sphere is a "place to find an intimate other", a "place where to reconsider the value of one's life", a "place where to share feelings and experiences". Moreover, it appears that the intimate sphere which is created around literacy practice has the following four characteristics: 1. Through the right to literacy learning, it may be possible to meet the needs for friendship and solidarity, which can seldom be guaranteed by institutions. 2. Factors unrelated to practice like opportunities to chat or meet with friends may stimulate lasting participation of learners. 3. Literacy practice class seen as a "relatively safe space" implies freedom from its historical premises like norms or rules about the way practice has to be. 4. Under such point of view, literacy practice is endowed with the possibility of reform from the inside. This last point raises essential questions concerning the future of literacy practice and literacy learning research as well.

著者

伊東 達也

出版者

九州大学大学院人間環境学府教育システム専攻教育学コース

雑誌

飛梅論集 : 九州大学大学院教育学コース院生論文集

巻号頁・発行日

no.14, pp.1-17, 2014

著者

山城 千秋

出版者

九州大学

雑誌

飛梅論集 : 九州大学大学院教育学コース院生論文集

巻号頁・発行日

vol.2, pp.67-84, 2002-03-27

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The purpose of this paper is to reevaluate the role of community groups, and their activities in maintaining, transmitting and re-creating traditional cultural activities in postwar Okinawa with particular preference to the local youth groups, which have been assigned this social function. Cultural continuation cannot be sustained unless tradition serves as the main medium for re-creation. Therefore cultural transmission requires the younger generation to be simultaneously an innovator and an observer of existing tradition. However, mainstream education research in the postwar era has focused less on continuity and on the wider context of youth group activity than on individual cases. An excessive amount of research has focused, for example, 'co-operative learning', with a consequent emphasis on 'learning content theory' , and 'organization reinforcement theory'. When the activities of local youth groups declined, the focus of research shifted towards a study of groups based predominantly in urban areas. As a consequence of the small size and fluctuating activity levels of such groups, research has largely failed to accurately track the continuity of cultural activities in those communities. Historical research has tended to overlook the social function and educational meaning that youth groups have exercised in local communities. This paper argues that, only by appreciating, as previous research has failed to do, the fundamental role played by cultural activity in youth education, is it possible to truly comprehend the role and essential function of youth groups in the maintenance of cultural traditions in postwar Okinawa.

著者

福嶌 智

出版者

九州大学

雑誌

飛梅論集 : 九州大学大学院教育学コース院生論文集

巻号頁・発行日

vol.3, pp.161-173, 2003-03-28

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This study is trying to get a perspective of identity constitution on Chinese-Japanese students from China (originate in "Chugoku-Zanryu-Koji or Chugoku-Zanryu-Fujin" ) and "Zainichi" students(originate in Korean Residents in Japan). Whereby, I consult Hall's disquisition(1990/1998, 1996/1998, 1996/2001) and Ishikawa's disquisition(1992, 1996, 2000). These disquisitions acquire below: I. One's identity is never static, rather than having dynamism. From this point of view, one's identity is always on constituting "process" . II. Identity constitution is "dialogitic" prosess. From this point of view, one's identity constitution is never separated from others' effort. III. And we must drop the idea that "Identity is united and coherent". IV. One's identity should be free from "Nation States" and "Cultures based on Nation States". Therefore, studies of education about(not "for") foreigner students in Japan must illustrate "whole aspct" (Ishikawa: 2001) by uniting "localized aspects" (Ishikawa: 2001) from these perspectives.