文献一覧: 早稲田大学アジア太平洋研究センター (出版者)

1 0 0 0 OA 中国建国初期の芸術家の思想統制への順応に関する一考察―映画人蔡楚生を中心に―

著者: 鄭成
出版者: 早稲田大学アジア太平洋研究センター
雑誌: アジア太平洋討究 (ISSN:1347149X)
巻号頁・発行日: vol.43, pp.103-121, 2022-02-28 (Released:2022-03-24)
参考文献数: 20

In the early years of the People’s Republic of China (RPC), to strengthen the thought reform of the entire population, the Chinese Communist Party (CCP) pursued a literary and artistic policy that emphasized politics but ignored the objective law of artistic creation, leading to an unprecedented decline in literary and artistic creation. Nevertheless, this policy was strongly supported by many literary and artistic cadres back then, including Cai Chusheng, the subject examined in this article.Before 1949, Cai Chusheng had already been a well-known director who produced many excellent films and owned unique insights and high attainments in artistic creation. As a matter of common sense, an artist like him should not easily recognized the then literary and artistic policy, but the reality is opposite.Cai Chusheng’s recognition of the literary and artistic policy can also be regarded as his recognition of and adaption to the thought reform as an artist. What factors, then, affected Cai Chusheng’s thought and motivated him to recognize and support the literary and artistic policy? Answering this question is significant for understanding and exploring the transformation of intellectual thinking during the early years of the PRC from multiple perspectives. This article examines each of the five aspects of values, work experience, information environment, living condition, and family relations to analyze how they affected the formation and solidification of Tai Chusheng’s thought.Regarding the thought reform in the early years of the PRC, many studies focus on the persecution of and crackdown on intellectuals. They regard that the reason why intellectuals lost the ability of independent and critical thinking was mainly due to political oppression and the enclosed social environment brought about by the thought reform. Therefore, many intellectuals’ recognition and acceptance of socialist thought is a passive result. While recognizing this view, the author argues that there were many types of intellectuals back then, and due to their divergent values, work environments, and life situations, except for political repression mentioned above, many other factors play a role in the process of their thought transformation.

2022-04-21 11:23:27
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1 0 0 0 IR 仮想通貨規制 : 制度と金融の開放性 (浦田秀次郎教授退職記念号)

著者: 白川ハシンタベルナデットリコ Korwatanasakul Upalat
出版者: 早稲田大学アジア太平洋研究センター
雑誌: アジア太平洋討究 (ISSN:1347149X)
巻号頁・発行日: no.38, pp.167-182, 2020-01

2022-03-27 03:00:08
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https://ci.nii.ac.jp/naid/120006799151

1 0 0 0 OA 南清日本仏教布教者のシャム華僑布教渡航:20世紀初頭の中国・タイにおける日本仏教布教の共通性と布教権問題

著者: 村嶋英治
出版者: 早稲田大学アジア太平洋研究センター
雑誌: アジア太平洋討究 (ISSN:1347149X)
巻号頁・発行日: vol.42, pp.39-106, 2021-10-30 (Released:2022-03-08)

Both Higashi Honganji (Otani) sect and Nishi Honganji sect of Shin Buddhism in Japan started to send their preachers to the interior of south China in the late 1890s. By getting the announcement of permission by local authorities in Fujian province, both sects of preachers hired the local Chinese as directors (董事) to persuade Chinese inhabitants to participate in their sects. Accordingly they succeed in increasing the number of Chinese participants rapidly. However the main purpose of Chinese particpants who were living in unstable and disorder areas, was not faith in Japanese Buddhism, but the expectation of protection by Japanse preachers and Japanese government. They paid large sums of money to Japanese preachers and Chinese directors in order to become members.In the late year of 1904, Chinese central government started to suppress Japanese Budhhist preachers in the inner south China in the midist of burgeoning Chinese nationalism. Japanese preachers faced difficulties.Some of them, such as Takeda Ekyo of Otani sect in Amoy (Xiamen), Miyamoto Eiryu of Nishi Honganji sect in Swatow (Shantou) moved to Siam in 1907 in search of overseas Chinese who were immigrants from south China. Siamese Minister of Interior, Prince Damrong declined to write a letter of introduction to local authorities, but allowed Japanese Buddhist propagation by citing the freedom of religion in Siam. Japanese preachers used the same method employed in south China to propagate Japanese Buddhism. They hired the local Chinese dirctors and advertised Japanese protection as saling point to persuade overseas Chinese, who have no one to rely on in Siam. They succeeded to gain a large number of participants and to collect a good amount of cash.These Japanese activities were known to King Chulalongkorn (Rama Ⅴ) in February 1908. He ordered to extinguish Japanese Buddhist propagation as he was suspicious that the Japanese would gain the support of oversea Chinese contray to Siamese interest. Within one year and half Japanese Buddhist propagation in Siam was exterminated.