著者

葉柳 和則

出版者

日中社会学会

雑誌

21世紀東アジア社会学 = East Asian sociology of the 21st century (ISSN:18830862)

巻号頁・発行日

no.5, pp.91-105, 2013-03

著者

高橋 孝治

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

vol.2016, no.8, pp.182-194, 2016-06-30 (Released:2017-05-22)

参考文献数

31

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在中国限制出版物的出版和输入等等。在台湾有“东立出版有限公司”,这个公司翻译日本的漫画,在台湾出售。东立出版了解中国的出版物的输入限制,他们也说“向中国的漫画输出很难”。但是就笔者的调查来说,在北京其实也能买东立出版的漫画。为什么会发生这样的现象?本文拟探求这个现象背后的法律原由。结论是,对很大的公司的限制很大,但对个体经营的限制很少。总之只看结论的话,中国的创意产业上现在也有对大资本没有优待。这是和社会主义的构成相同的。本文的素材是东立出版出售的“进击的巨人”。

著者

高橋 孝治

出版者

日中社会学会

雑誌

21世紀東アジア社会学 = East Asian sociology of the 21st century (ISSN:18830862)

巻号頁・発行日

no.8, pp.182-194, 2016-06

著者

池本 淳一

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

no.2, pp.157-173, 2009-06

著者

池本 淳一

出版者

日中社会学会

雑誌

日中社会学研究 (ISSN:13405233)

巻号頁・発行日

no.13, pp.33-52, 2005-10

著者

華 京碩

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

vol.2016, no.8, pp.124-137, 2016-06-30 (Released:2017-05-22)

参考文献数

30

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满洲国时期的关东军对东三省新闻业的控制和摧残是近代东北报业发展史上一个值得关注的问题。由于关东军在战败时烧毁了大量资料,造成了现代中国的满洲国时期报纸研究的碎片化、往往局限在纯以报纸内容分析为主,而无法完整的解析在幕后控制报纸的关东军的意图及满洲国主要的日系中文报纸的具体经营情况。事实上,在日本的外务省外交史料馆、防卫省防卫研究所战史资料室及国会图书馆的宪政资料室里仍然保存了大量满洲国时期的关东军提交给政府的文书和当事者的记录。但是由于中日两国学者在这方面交流的不足,目前这些资料还未被系统的整理和使用。本稿的目的就是利用日本国内的关东军新闻干预的相关资料,以及中国国内的一部分口述史料、地方志研究的成果,来具体解析三个问题:满洲国时期关东军干预报业发展采取的形式;日系中文报纸最后的消亡;日本报人的最后结局。从而对军事组织关东军的新闻干预,满洲国时期的日系新闻和日本报人的研究进行一点尝试。

著者

呉 偉明 合田 美穂

出版者

日中社会学会

雑誌

日中社会学研究 = Journal of Japan-China sociological studies (ISSN:13405233)

巻号頁・発行日

no.24, pp.111-123, 2016-11

著者

寺沢 重法 羅 欣寧

出版者

日中社会学会

雑誌

日中社会学研究 = Journal of Japan-China sociological studies (ISSN:13405233)

巻号頁・発行日

no.24, pp.45-56, 2016-11

著者

李 洋陽

出版者

日中社会学会

雑誌

日中社会学研究 (ISSN:13405233)

巻号頁・発行日

no.14, pp.63-88, 2006-10

著者

櫻井 義秀

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

vol.2021, no.11, pp.22-39, 2021-12-15 (Released:2021-12-17)

参考文献数

30

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This paper discusses two issues in Japanese society in response to the new coronavirus infection. First Japan has a unique public health policy for dealing with infectious diseases compared to other countries. We managed to get through the second wave of the epidemic with this approach, but after the third wave, the limitations of the restrained use of PCR testing, cluster control, and self-restraint became apparent. As a result, Japan became the country in East Asia that failed the most in containment of infectious diseases. Second infection control measures have been considered only in the medical and economic spheres, neglecting the issues that arise in the social and cultural spheres. Despite the potential of ICT technology as a new channel of communication, due to economic disparity and generational division, the use of ICT technology has not yet become a tool that everyone can use. These two problems did not arise suddenly as a result of the Corona disaster but have become apparent as Japanese society has shifted to a steady-state economy and is still seeking further economic growth. In the coming decades, Japan will have to deal with massive earthquakes, torrential rains, climate change, global economic fluctuations, and geopolitical tensions in East Asia. At that time, we must consider the sustainability of Japanese society by ensuring intergenerational justice by incorporating the perceptions of future generations.

著者

左 雯敏

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

vol.2023, no.12, pp.131-148, 2023-03-01 (Released:2023-03-03)

参考文献数

65

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民族研究は費孝通の学術の一つの中心点である。費孝通の民族研究は広西大瑶山の調査から始まり、『中華民族の多元一体構造』(1988)はその民族研究の最高峰である。これは中華民族の起源に関わる「多元論」と「本土説」を論証したものであり、中華民族の多元的かつ一体的な形成歴史を分析した。西洋の民族国家概念とは異なり、費孝通は中国の民族史から出発し、「民族アイデンティティの多層性」、すなわち、異なるレベルの民族アイデンティティは互いに排斥せずに協力できるという観点を提起した。1980年代から90年代にかけて、費孝通の「多元一体論」は多元を重視することから一体を重視することにシフトするが、これは当時の国内外の政治変動と関係する。本稿は、西洋の民族理論の中国への適用、族群(ethnic group)と民族(nation)概念の解析、分析単位の転換と拡張、漢族中心主義、構造機能から観念意識の分析、中華民族共同体意識などの側面から近年の中国の民族学・人類学における「多元一体構造」をめぐる研究成果に対するレビューである。

著者

高橋 孝治

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

vol.2019, no.10, pp.149-165, 2019-08-31 (Released:2019-12-04)

参考文献数

43

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中国的少数民族之一、彝族的婚姻习惯法至今被认为 “在彝族血缘等级制度和意识形态的庇护下,彝族实行严格的本族内婚、家支外婚、等级内婚、姑舅表优先婚等,这些牢不可破的婚姻法则历经数千年不变”。但是,住在不同的地方的彝族的习惯也不同。所以,本文是住在云南省的各彝族按住在的地方分类,考察各个地方彝族的婚姻习惯法的。 本文指摘“彝族实行严格的本族内婚、家支外婚、等级内婚、姑舅表优先婚”的认识不对,要认为“彝族的婚姻习惯法有本族内婚、家支外婚、等级内婚、姑舅表优先婚的倾向。

著者

李 秀烈

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

vol.2018, no.9, pp.119-130, 2018-03-31 (Released:2018-07-29)

参考文献数

28

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Studies on Japanese settlers in colonial Korea are taking on a new aspect. Recent studies, at the least, are assuming a different standpoint from existing researches, which view Japanese settlers as 'spearheads of invasion.' Simply put, studies of colonial era are welcoming a turning<br>point, breaking away from the dichotomous frame of determining 'either exploitation or modernization. The purpose of this study is to classify Japanese settlers in colonial Korea by generation and to specifically investigate the experience and awareness of the second generation settlers through literature and stories they left behind. The second generation settlers refer to Japanese people who immigrated to the colony when they were young or were born in the colony. Most of them returned to Japan after Japan's defeat in World War II. Their mental structure formed in the midst of dynamic experiences of the time show complicated aspects. The second generation settlers who had returned to Japan after the 1945 defeat started to publish memoirs and stories since the 1970s. Examining these literature, it was found that the sense of incompatibility among the second generation settlers for the post-war Japanese society, which seemed to have healed over with the rapid economic growth of Japan that began right after the post-war famine, was still prevalent among these generation. Muramatsu Takeshi, a poet and a third generation of colonial Korea, described such identity of second generation settlers of colonial Korea as 'half Japanese-half Korean.' These second generation Japanese settlers of colonial Korea are people who revive the colonial memory that post-war Japan have been neglecting. In other words, they act as a bridge between the Imperial Japan and the Japan today. This is the very reason why the present study underlines the history and consciousness structure of the second generation Japanese settlers of colonial Korea.

著者

賀 玉辰

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

vol.2018, no.9, pp.257-268, 2018

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<p> 日本と中国のアクティブ・エイジング比較研究に向けた準備・試論として、その分析枠組みのひとつを、主に民俗学者の宮本常一が描いた「年寄り」から抽出することを試みたい。ここでは特に、〈媒介者としての老人〉に着目することで、民俗学的観察からの具体的な描写を社会関係に転換し、媒介者としての役割や機能を形式化することで、比較の基準を明らかにしたい。そして、既存のアクティブ・エイジング論に存在論からのひとつの視点を加えることで、高齢者エイジングにかかわる問題の発見やその説明、解決方法の可能性をさらに押し広げるための一助としたい。<br><br> 为进行中日老人活动理论比较研究,本文试从日本民俗学者宫本常一描述的"老人"中归纳并创建老人活动的相关理论,即"老人的媒介功能"。本文通过把民俗学领域的具体描述和观察转化成具体的社会关系,并对媒介者的劳动分工及效能进行格式化,明确了比较研究标准,即"老人的媒介功能"。另外,通过在老人学研究领域里提出存在论观点,希望能为进一步拓展老人学研究的发现问题、分析问题、解决问题之视域而推波助澜。</p>

著者

高橋 明善

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

vol.2016, no.8, pp.1-35, 2016-06-30 (Released:2017-05-22)

参考文献数

119

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Farming Family typical of Japanese tradition was stem family. It had the system of patriarch and primogeniture. The eldest son continued to live after marriage in the same house with his parents. The family continues over generations. This was the Japanese family, ‘ie’; ‘In some case, younger sons established branch families (called bunke=分家) . Main family they left was called ‘honke’(本家). Honke and bunke keep intimate cooperative relation in daily lives from generation to generation. Ariga established theory of “ie“ and mura(Japanese village community) in the sociological study of Japanese rural society. In principal work, he insisted as follows. There were two types of rural village. ① Village developed by one powerful stem family. There appeared the group consisting of main family and branch families (Douzok=同族)., including the relation of master and servant ②Village developed by plural families in equal status. Then, there were two types of relation among “ie”. One is vertical(upper ‐lower) one and another is horizontal (equal)one. The former relation appeared as the group of blood relatives’(called douzoku(同族), consisting of main family and branch family. Second type also easily changed to the honke-bunke relation, if there appeared vertical relation. In Japan, Generally, vertical relation become to such kindred -like or patron -client relation. The upper had legitimacy of “publicness”, the lower’s activities were private, and the person on upper status initiate the social relation. The cooperation of Japanese become stronger in vertical relation, and weaker in horizontal one. This is the nationality (national characteristics) of Japan proper, Ariga insisted. After the World Ⅱ, Ariga did not strongly insisted Japanese nationality . His theory concentrate on the study of ‘ie’ .He argued ie and honke-bunke group(同族) were originated to get life-security of group members. This was indispensable in the lacking circumstances of political assistance for life- security. Late in life, Ariga developed the thought of integrate cultural sphere of nation. On behalf of insisting the persistence of cultural tradition in his young days, he thought that this sphere of japan had been gradually changed through the creative activities of Japanese and exchanging with other cultures outside, but on the base of national tradition, Japanese ‘ie’ culture also is changing.

著者

葛 慧芬

出版者

日中社会学会

雑誌

日中社会学研究 (ISSN:13405233)

巻号頁・発行日

no.7, pp.146-165, 1999-05-31

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在此〓文中,〓者提出了国〓結婚中存在的〓个課題,即日本社会〓〓如何接受〓裔新娘.国〓結婚家庭〓〓向什〓方向引〓。朝着回答和解決〓〓个課題的方向,〓者通〓3位嫁到日本的中国籍女性的事例.指出了国〓鈷婚家庭中出現的〓題。并針〓如何改善〓〓状〓,从法律制度的改正和社区支援体系的建立方面,提出了一些具体建〓。

著者

池本 淳一

出版者

日中社会学会

雑誌

日中社会学研究 (ISSN:13405233)

巻号頁・発行日

no.22, pp.6-16, 2014-06

著者

賀 玉辰

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

vol.2023, no.12, pp.47-57, 2023-03-01 (Released:2023-03-03)

参考文献数

17

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The precedent studies about the Chinese patrilineal kinship insist that ancestors who left more kinship common property become objects of more active ancestor worship and that through the segmentation of lineage, the voice among the kinship is enlarged, the members of the lineage are organized, the common property of the lineage is accumulated, and rituals for specific ancestors are performed. In this way, previous studies have emphasized the economic and political elements of ancestral rituals.However, these studies have focused on large-scale patrilineal kinship organizations in southeastern China. On the other hand, this paper focuses on small patrilineal kinship in northern China. The case in this paper confirms that there is little economic and political element in ancestral rituals, as well as the history of patrilineal family migration. Methods of ancestral rituals have also tended to be increasingly simplified in recent years. On the other hand, the culture of patrilineal relatives has been handed down and reconstructed. This paper attempts to analyze the actual situation of the transmission and reconstruction of patrilineal kinship organizations not from the viewpoint of economic and political factors, but from cultural one.

著者

高橋 孝治

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

vol.2023, no.12, pp.114-130, 2023-03-01 (Released:2023-03-03)

参考文献数

16

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在中国,表面上吹捧民族平等,但在立法层面却存在很大漏洞。在中国,少数民族保护和民族平等的法律依据不仅是《民族自治区法》,还有《宪法》和《刑事诉讼法》的一些规定,其中规定少数民族语言可以使用。那么,没有关于少数民族权利保护的法律规定是不正确的。在中国,每个省在地方性法规层面都有少数民族权利保护的规定。不过,只要是地方性法规,并不是所有部委都有相同的规定,可以说各个地区都有差异。因此,本稿将找出各地区少数民族权利保护规定的温差,考察这个构造。

著者

磯部 美里

出版者

日中社会学会

雑誌

21世紀東アジア社会学 (ISSN:18830862)

巻号頁・発行日

vol.2023, no.12, pp.34-46, 2023-03-01 (Released:2023-03-03)

参考文献数

25

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This paper is to focus on the treatment practices of Dai medicine of the Dai people living in Xishuangbanna, Yunnan Province, China. I discuss the Medical Pluralism in the area by examining the treatment methods and contents of Ethnic medicine, the relationship between ethnic doctors and patients, the purpose of their visits and reasons, through field research. Besides, I considered the meaning and significance of ethnicity for those who practice ethnomedicine.Through this paper, I found that the people who use Dai medicine do so for economic, linguistic, geographical, and cultural reasons; that it is used not only by the local Dai people, but also by Dai, Han, and other ethnic groups in other regions, as well as people outside the country and that it is used in a complex, multidisciplinary manner. I have pointed out that people who use ethnomedicine are not concerned with which ethnicity the medicine is from, but rather with its therapeutic effects.