著者
BORJIGIN Monkbat
出版者
千葉大学ユーラシア言語文化論講座
雑誌
千葉大学ユーラシア言語文化論集 (ISSN:21857148)
巻号頁・発行日
no.16, pp.261-266, 2014-09

日本語要約:P.266本稿では、内モンゴルにおけるモンゴル学校の言語教育について考察する。牧畜地域であるシリンゴル盟におけるモンゴル民族学校の事例を中心に見る。内モンゴルの民族学校と漢族学校状況の比較分析から着手する。先ず、内モンゴルで実施されている「二言語教育」は、他の多民族社会のその状況とくらべてみてどの程度のものかを比較してみる。教育カリキュラムにおける母語教科科目をモンゴル民族学校と漢族学校、さらに日本の小学校と在日朝鮮人学校の状況と比較し、本来の母語の教育について考察をした。漢族学校では民族語と算数が一週間の総授業の中で3割以上という高い割合をしめ、真の国民教育の姿が見える。日本の学校と朝鮮学校からも民族語の教育については2割程みられる。それらに反して、モンゴル民族学校ではモンゴル語の割合が2割に満たないし、学年が上がるにつれてその割合が減少するという致命的な問題を孕んでいることがわかる。それに算数の授業が1割しか占めていない。内モンゴルではモンゴル語、漢語、英語の3つの言語を小学校の低学年から履修され、言語科目の数が他の地域と異なる。それがやがて算数など他の教科科目にも影響を及ぼしていると考えられる。
著者
菅野 憲司
出版者
千葉大学ユーラシア言語文化論講座
雑誌
千葉大学ユーラシア言語文化論集 (ISSN:21857148)
巻号頁・発行日
no.12, pp.61-70, 2010-03

The aim of this paper is to show that usual names of merged banks (e.g., Sumitomo Mitsui Bank) are different from those of fused studies (e.g.,"psychology of language" or "psycholinguistics"), contrary to those of integrated ministries (e.g., Ministry of Education, Culture, Sports, Science and Technology, "MEXT"),from a viewpoint of "Equivalence" and "Contact" in the sense of Kanno(2002,2003a,2003b,2009 and in press). Usual names of merged banks belong to "Equivalence", those of fused studies to "Contact", and those of integrated ministries to "Equivalence" oppositely.
著者
深澤 美香 フカザワ ミカ FUKAZAWA Mika
出版者
千葉大学ユーラシア言語文化論講座
雑誌
千葉大学ユーラシア言語文化論集 (ISSN:21857148)
巻号頁・発行日
no.15, pp.295-321, 2013-12

欧文抄録:p.321This text is a part of the writings in the Kaga family's archives. The writer is Kaga Denzoo(1804-1874), an interpreter between Ainu and Japanese, who worked in Nemuro (the western part of Hokkaido), Japan.There was a man called Yoemon, who lived in Kyoto. He worked as a merchant, selling textiles and clothes and so on. Many Japanese gathered around him, then their voice sounded like White-bellied Green Pigeons were crying. Yoemon and his wife had only one daughter. They named and called her Okichi, and then brought her up carefully. As she grew up, she became the most beautiful girl. Seiza was one Japanese young man who served under Yoemon. He was a gentle and faithful person, teaching literacy and arithmetic. Okichi fell in love and had relations with him. As soon as they noticed, her parents got angry and called her. Yoemon asked "Okichi, I heard you are on terms of intimacy with Seiza. Tell me whether it's true or not." Okichi answered "It's pure speculation. Why would I love him"? In turn, Seiza was called and came to her parents obediently. "Who would give our daughter in marriage to you, Seiza? How were you going to marry her? You should get out of here. We are going to say good-bye to you," Yoemon said. Seiza couldn't justify his actions. He was crying alone in a room, and then he went to say farewell to Yoemon and his wife. "My dear parents," said Seiza,"You have taken good care of me for a long time. Idon't forget your kindness, so that my eyes overflow with tears of gratitude. Now I will say good-bye to you." Okichi, with sobs, was overhearing the conversation. Seiza looked at Okichi, but she close the back door without words. After that, Okichi started hopping like a rabbit even in front of her parents, because she became angry with them. Finally, they gave up and talked about the relationship between Okichi and Seiza positively. They sent a gold treasure to his house and let him marry their daughter. Okichi and Seiza were pleased about that, and very dutiful to her parents. They had set up housekeeping, then they had a baby boy and a baby girl, which Yoemon was delighted with. Then, Yoemon and his wife held the babies in their arms.
著者
サランゴワ Sarangowa
出版者
千葉大学ユーラシア言語文化論講座
雑誌
千葉大学ユーラシア言語文化論集 (ISSN:21857148)
巻号頁・発行日
no.15, pp.101-119, 2013-12

欧文抄録:p.119Among the public in Horqin area of Inner Mongolia, resuming the ritual of the Budhha of Buddhism, Jiyachi (the god of wealth) and Boomul as well as the livestocks deified from generation to generation, in addition equipped with the Altar, it's being increasing to perform the daily rituals and periodical rituals.The altar of the buu shows more complexity than general people. The altar of the buu will be focused in this paper. The alter, also called "Sarga"or "Tahilgan Sire", is classified into more detail. Fundamentally, there are four kinds of Altar:①the altar of the ritual for guardian spiritof buu is "onggud yin sarga"; ②the altar for ritual of Buddha in Tibet Buddhism is "borhan naesarga"; ③the altar for ritual of spirit of the snake called luus is"luus yin sarga"; and ④the altar forritual of spirit of the fox is "xian nae sarga", or "daofeng nea sarga" in Chinese. For the buus, the altar is also meant for the place for religious faith, the place for connecting with their guardian spirit, and the place for healing as well.
著者
Sarengerile 児玉 香菜子 Badma コダマ カナコ KODAMA Kanako
出版者
千葉大学ユーラシア言語文化論講座
雑誌
千葉大学ユーラシア言語文化論集 (ISSN:21857148)
巻号頁・発行日
no.12, pp.187-203, 2010-03

This oral history was told by Ms. Badma (1932, born in Ejene) on May 11, 2005. She was a herder and now she lives in the center of the Ejene banner with her retired husband. Ms. Badma is a great camel herders and her oral history gives us about her rich knowledge and experiences. She brought up her children by herself on grassland because her husband was a cadre. In her oral history, she often told not us but her husband about her hardship of heading. The oral history teaches us about history of the Ejene banner, relationship with Mongolia, nomadic life and changes of life and so on.