著者

中山 大将

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.53, no.2, pp.55-71,199, 2008-10-31 (Released:2015-06-06)

参考文献数

45

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This article is a study on the process of reproduction of a national identity in a periphery. In a periphery, the natural environmental differences alienate the cultural national identity, and in order to overcome this, a political national identity particular to the periphery is required to arise within the normative culture particular to the periphery. This article analyzes that process, and discusses whether political-cultural elites represented the people or were agents for the center. These subjects are analyzed through use of the public discourse in political documents and the media, as well as via statistical data and economic surveys in Karafuto. One of the most important natural environmental differences in Karafuto was that rice was unable to be grown there. The agricultural policy of the Karafuto government, the two theses of Karafuto culture, and a food shortage in the whole of the Japanese empire demanded that the Karafuto people change their staple food. This meant a departure from being a “rice-eating community”, and it alienated the cultural national identity of the Karafuto people. In order to overcome this, the political-cultural elites in Karafuto attempted to establish a political national identity particular to the periphery, and to design the normative culture for the periphery. The natural environmental differences were the source of cultural national identity alienation; however, they were internalized and came to be the most important standpoint for the political national identity of the periphery. This political national identity particular to the periphery could react against the central political national identity when it came to issues of food security. Political-cultural elites appealed to the people to change their staple food, but they could not achieve their goal because most of the Karafuto people remained within the “rice-eating community” connected to the national market. The political-cultural elites did not behave as agencies for the center of the imperial government, but it is difficult to conclude that they represented the people sufficiently.

著者

森 真一

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.47, no.2, pp.3-19,180, 2002-10-31 (Released:2016-05-25)

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There seems to spread such a discourse as " high self-esteem makes life happier, so, to the contrary, if your self-esteem is low or absent, it makes some psychological problems " among many people. I name this discourse " the rhetoric of self-esteem. " I consider the discourses of recovery books make the rhetoric popular. So, in this paper, I aim to analyze those discourses to make clear the relatedness between the rhetoric of self-esteem and the social situation that has accepted it. The writers of recovery books claim that the "dysfunctional family" or the "codependent relationship" produces those who have difficulties of living in the contemporary society because of their lack of self-esteem. What social situation makes such discourses plausible? A.Giddens would probably say that in the de-traditionalized, reflexive society, intimacy has transformed into the "pure relationship." In this form of relationship, people must always make a choice of continuing their relationship or discarding it, by referring to their inside. So people must get high self-esteem to be internally referential in such a society, which makes the discouses of recovery books plausible. But I propose to consider the pure relationship as the radicalization of "the cult of the individual." And, as a result of this tendency, many people have tried to manage the risk of hurting the "sacred self" of themselves and others by preserving their own self-esteem depending not on the other's estimation but on their own. The rhetoric of self-esteem presented by the authors of recovery books justifies this "self worship" and teaches many people the methods of this form of worship, which makes the discourse of recovery books plausible.

著者

木島 由晶

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.58, no.2, pp.109-115, 2013-10-31 (Released:2015-05-13)

参考文献数

10

著者

永田 大輔

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.61, no.3, pp.41-58, 2017-02

著者

浜口 恵俊

出版者

社会学研究会

雑誌

ソシオロジ

巻号頁・発行日

vol.17, no.1, pp.1-17, 1971

著者

柏原 全孝

出版者

社会学研究会

雑誌

ソシオロジ

巻号頁・発行日

vol.40, no.2, pp.23-39,173, 1995

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This essay contends that the documentary method of interpretation in ethnomethodological studies as it has been developed since the founding work of Garfinkel contains a basic ambiguity that has not been sufficiently explored. Garfinkel's key concepts of reflexivity and et cetra practice have been misinterpreted by those who subsequently developed the field of ethnomethodology. Reflexivity incorrectly has been taken to mean the relation between act and social structure, and et cetra practice as that which fills the gap between act and rule.<br> Yet, this paper argues that the original potential of Garfinkel's work lies within the ways in which some things are made visible and others invisible through the mechanism of reflexivity, and the ways in which rules are made through et cetra practices. If reflexivity and et cetra practice are not understood in these terms, we miss the ambiguity within the documentary method of interpretation operates as a form of ideology and that both are essential to sense-making but nonetheless are a illusion.

著者

朴 沙羅

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.58, no.2, pp.39-55,140, 2013-10-31 (Released:2015-05-13)

参考文献数

19

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The purpose of this article is to discuss the construction of the ethnic and legal category “Korean” in early postwar Japan. Taking the Imperial Ordinance of Alien Registration, issued in May 1947, the author focuses on how this first ordinance that regulated immigration control and alien registration in Japan was understood and enacted by the Japanese authorities, local governments, and so-called “Korean illegal entrants”, who were the targets of this imperial ordinance. Based on documental sources from General Headquarters Supreme Commander for the Allied Powers, the Imperial Japanese Government, and local governments, the author points out the following two things. Firstly, the legal status of “Korean” in Japan was decided through negotiation and compromise between the US Government, the Occupation Forces and the Japanese Government. All three presupposed that Koreans, as “liberated peoples” in Japan, would and should be repatriated from Japan to Korea as soon as possible. Secondly, the instructions to the Japanese local governments indicate that the most important point in registering aliens was not to uncover “illegal entrants” but to find and reduce “ghost populations” stemming from double- or triple-registration for food rations. From the interviews with the former “illegal” migrants from Korea, the following can be pointed out: they made the best use of their knowledge and “common sense” to enable them to obtain their legal identity, the alien registration card, which defined them as “Korean”, thus also as “foreigners”. In fact, most of the “illegal” immigrants had lived in Mainland Japan for years before the liberation of Korea, and their migration history and knowledge of Japanese society enabled them to negotiate with Japanese authorities. With the collapse of the Japanese Empire, ethnic category such as “Japanese”, “Taiwanese” and “Korean” became an important factor that decided legal identities. Based on ordinary everyday ways of understanding, this decision was made through negotiations between each “Japanese” bureaucrat and “Korean” migrant, and influenced the migrant’s whole life and the legal status of “Korean” in Japan.

著者

畠山 洋輔

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.53, no.1, pp.21-36,201, 2008-05-31 (Released:2015-06-06)

参考文献数

57

被引用文献数

1

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Trust is a theme that has been focused on recently in a variety of fields, especially the social sciences. In trust theories, trust is thought to make political and economic mechanisms function effectively, thus enabling smooth interactions on a daily level. However, against the background of the rise of trust theory, there still remains a sense of crisis pertaining to the loss of trust in a highly complex modern society. This study aims to explore how problematic situations are described with “trust.” Trust theories can be grouped into four categories in keeping with their approach: the psychological approach, the rational approach, the cultural approach, and the functional approach. Many of these theories assume that trust is something good as well as a form of social capital. When they explain problematic situations, they use “trust” as the logic of responsibility attribution similar to law, morality, and science. However, when compared with law, morality, and science, trust does not have to be provided for in advance in order to be applied as the logic of responsibility attribution. Trust theories thus offer a foundation for daily life and trust becomes more important in reflexive modern society. However, there is no guarantee that trust solves problems. “Trust,” when used as the logic of responsibility attribution in explanations by trust theories, can potentially form a blank discourse circulation centered on “trust,” which accompanies the discourse of loss and recovery. Trust theory that aims to reconstruct “true trust” only bears a part of this circulation. Thus, we need to consider what trust is lost, and also what and how trust should be recovered.

著者

池田 直樹

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.64, no.3, pp.21-38, 2020-02-01 (Released:2022-04-07)

参考文献数

21

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本稿の目的は一九八〇年代のP・L・バーガーの思想、特にその資本主義擁護論を新保守主義との関係において解釈することである。一般にバーガーと新保守主義の関係は、一九七〇年代から八〇年代にかけての接近、九〇年代の決裂という流れで理解されていると言えよう。だが両者の関係の破綻に至る伏線は、八〇年代にすでに胚胎されていたと考えられる。これを論証するために本稿は、この時期のバーガーの中心的主題であった資本主義擁護論を同時期の彼の対話相手の一人であったM・ノヴァクの同種の議論と対比する。 バーガーの八〇年代の資本主義論は七〇年代における第三世界への関心に端を発していた。彼はこの主題に取り組む中で、自らの社会観と資本主義との適合性を徐々に自覚していく。 ノヴァクは八〇年代に、資本主義やアメリカ社会への批判が激化する中で、資本主義の宗教的な正当化を求めた。その際彼に大きな示唆を与えたのがM・ウェーバーである。そうしてノヴァクは、資本主義における営利活動がユダヤ―キリスト教の精神に満ちていることを強調し、また、資本主義は民主主義と必然的に結びつくこと、その内部に多元主義を生み出す点においてユダヤ―キリスト教の精神に共鳴することを説いた。 バーガーの議論はノヴァクの議論と多くの主張を共有していたが、そこには確かな相違も存在した。両者の相違は以下の四点にわたる。すなわち資本主義と民主主義の相関性の度合い、資本主義の宗教的正当化の可能性、ウェーバー受容、アメリカ社会観である。総じて言えば、バーガーは資本主義を擁護するものの、ノヴァクの極めて宗教的な議論には距離をとっていた。

著者

鵜飼 正樹

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.30, no.1, pp.95-124,191, 1985-05-31 (Released:2017-02-15)

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This paper is based on participant-observation of a travelling theater troupe (taishu gekidan), the Ichikawa H. Gekidan. This kind of troupe has its orign in Kabuki, Shinpa, and Kengeki, and the elements from each of these traditions are mixed. An actor may be known by any one of three different kinds of names : his real name, his stage name, and the name of the character he is portraying. The Ichikawa H. Gekidan can thus be analyzed at each of these levels. At the level of the real name, family relationships are recognized. There are two families in the troupe, in addition to individual members. Each actor also has a stage name. The stage name reflects the teacher-pupil relationship, which is a psuede-familial one. Seniority and ability determine those who are called “older brother (nisan)” and “Older sister (nesan)”. Within each play, new relationships are formed that are different from these at the levels of real and stage names. Parts are divided into the “good guys (tachiyaku)” and the “bad guys (katakiyaku)” and the good never fail to defeat the bad. These three levels are distinguished according to time and place. For instance, the name of the character is used on stage, while the stage name is used backstage. However “Nisan-Nesan” relationships are preserved in every day life, which also functions to conceal family relationships from outsiders. Sometime family relationships come into conflict its stage-name relationships. Each actor has a reputation for virtuosity in certain type of roles (yakugara) such as lover (nimaime), “good guy (tachiyaku)” etc. Ideally an actor is cast in a role (haiyaku) that matches his strength (yakudokoro), but sometimes this cannot be achieved because of unavoidable factors such as limited personel.

著者

乾 順子

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.59, no.2, pp.39-56, 2014-10-31 (Released:2019-05-24)

参考文献数

33

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The purpose of this article is to clarify the changes in the division of household labor and the structure of housework between husbands and wives in Japan using nationwide survey data. In recent years, work-life balance policies have been promoted in Japan and men’s working hours have been reduced. Therefore, it is believed that the division of housework between husband and wife has become more equal. To ensure gender equality in the future, it is important to understand the factors encouraging or preventing equality in the division of household labor. In previous studies, several theories, which can be described as the demands hypothesis, relative resources hypothesis, time constraints hypothesis, and gender ideology hypothesis, have been presented as explaining the determinants of who does housework. In this study, I explore two factors—women’s work outside their home and gender role attitudes—and their relationship with the division of housework. This is intended to test the hypothesis derived from feminism and proposed by the dual labor market theory. Through analyses using the second and third Japanese national family surveys (NFRJ03 and 08), we find that gender equality in the home has advanced slightly. The increased number of wives with regular employment appears to have caused the proportion housework done by husbands to increase by 2003. However, by 2008 the gender role attitudes of wives appeared to have a greater effect on the division of housework.In summary, the position of men and women in the labor market has been made equal as a result of social change, but because of the continuing influence of gender role attitudes, it seems that equality of housework burdens does not yet accompany this gender equality in the workforce.

著者

永井 純一

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.46, no.3, pp.109-125,220, 2002-02-28 (Released:2016-11-02)

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This article is an ethnographical study of amateur comic writers. It is also a reconsideration of "otaku" as an audience of media from the perspective of Cultural Studies. "Otaku" is the name given to those who are self-absorbed in media-culture, such as animation, comics, video games, etc. They first appeared Japan in the late 1970's, increasing notably since the 1980's. This corresponds with the beginning of the information-oriented society. "Otaku" are frequently considered to be a pathological person who inhabits virtual reality. However, I treat "otaku" here as an active audience. The activity of an audience has been discussed in "Encoding and Decoding in Television Discourse" by Stuart Hall. We can encode a message in media and this can be read by an audience through the process of decoding. The message read can be diverse as a message encoded may be interpreted in a different way at the time of decoding. Hall suggests that the meaning of the message is decided at the point of decoding. "Otaku" is an audience of media-communication that receives a media message by alternative readings. For instance, amateur comic writers of home-grown publications write stories by appropriating a character and story from mainstream media and then, for example, reproduce this as a homosexual story. If they had read the original text in the way intended by the author then it would impossible for them to produce such an alternative story. This argument leads us to the next issue. Such readings are communicated and shared by others through the media of the widely read home-produced comics exchanged at over 1000 events held annually. The readers treat this media-communication as one experience. Considering the large number of "otaku" in Japan (estimated at some 100's of 1000's) , an understanding of their communication style is not only important but also necessary.

著者

直江 清隆

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.35, no.2, pp.61-78,211, 1990-10-31 (Released:2017-02-15)

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In diesem Aufsatz wird gezeigt, Mannheims "Relationismus" als eine Ausdruckweise von "Seinsverbundenhiet" zu interpretieren und dadurch es von dem sogenannten "kulturellen Relativismus" zu unterscheiden. 1 . Seine in 1920-22 geschriebene Aufsätze und Schriften zeigen, daß Mannheim kulturelle Gebilde überhaupt (also auch Wissen) als eine spezifische Objektivität auffaßte. Sie sind, nach ihm, weder dinghaftig noch bloß subjektiv, sondern sinnhaftig. Diese Auffassung, die offensichtlich vom Neukantianismus stark beeinflußt wird, weist seinen nicht-psychologistischen Standpunkt. 2 . (1) Im einen nachläßigen Schrift (,Eine soziologische Theorie der Kultur und ihre Erkennbarkeit, 1924?) kann man seine Wendung zum Historismus sehen. Kulturgebilde werden nicht mehr, wie beim Neukantianismus, als absolut gültig gesehen. Mannheim sagt, daß die Behauptung von der absoluten Gültigkeit der Kulturformen einen künstlichen Produkt der Aufklärung ist. Aus der Kritik vom Neukantianismus also gelangt er zu dem Schluß, daß es nicht absoute Gültigkeit der kulturellen Gebilden gibt und diese immer als Funktion jeweilliger Gemeinschaft oder Gemeinschaftserlebnisse aufgefaßt werden müssen. (2) Aus diesen Schrift kann man auch seinen "Perspektivismus" tiefer verstehen. Nach ihm sind kulturelle Gebilde (als soziale Realität) und ihre Erkenntnis zwei verschiedenen Typus von kulturellen Gebilden überhaupt (oder Kollektivvorstellungen) und man kann sie als Momente von demselben Erfahrungsraum verstehen. Das bedeutet, daß der Gegensatz von an sich seienden objektiven Kulturgebilden zu subjektiven (und aus irgendwelcher soziologischen Gründe beschränkten) Gesichtpunkten für Mannheim nicht mehr Problem ist. "Perspektivismus" ist nicht ein Ausdruck von diesem Gegensatz, sondern er drückt seine eigentliche Behauptung aus, daß Erkenntnis (oder Wissen) ein Glied der Sozialen- "totalität" sei. Folglich können wir seine These von "Seinsverbundenheit", einerseits als Ablehnung der absolute Gültigkeit der Kulturformen (insbesondere Wissensformen), anderseits als Ausdruck der Beziehung der Erkenntnis zur Sozialentotalität, interpretieren. 3 . Das bedeutet nicht einfach die Relativität der Erkenntnis auf dem Sozialensein. Mannheim erblickt soziale Differenzierung der Wissensformen innerhalb einer Gemeinschaft und ihre gegenseitigen Bestimmungs- und Bedingungsverhältnisse. Er versucht, durch die Auffassung von diesen Verhältnisse, Relativismus zu überwinden. "Dynamische Relationismus" ist nicht mehr wertfreie Vergleichung mehrere Wissensformen, sondern er versucht, aufgrund der durch dieser Vergleichung gewonenne Totalität, sie zu werten. Mannheims Relationismus daher eröffnet den Weg zur kritische Vergleichung der Wissensformen und zu ihre Vereinigung in der mannigfaltig gespalteten Gegenwart.

著者

大塚 明子 清水 美知子

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.51, no.2, pp.139-144, 2006-10-31 (Released:2016-03-23)

著者

鍵本 優

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.60, no.2, pp.39-56, 2015

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<p>本稿では、「個人的主体が自分自身を突き放すかのように対象化して、それを観念的に破壊・消去・無化・無意味化・空虚化・無価値化していこうとすること」を「脱・自分」と呼ぶ。そのさい具体的・実質的な自己同一化対象をもたないものに限定する。また、自己に関するメタレヴェルの認知が充分可能な状態のものにも限定する。 本稿の目的は、社会学的な「脱・自分」論の理論的可能性を社会学的アイデンティティ論・自己論にそくして模索しつつ、その可能性が阻まれてきた要因をそれらの批判的検討によって指摘することである。 本稿の結論は次のようになる。従来の議論が「脱・自分」を扱えなかった要因には四つある。第一に、想像的な同一化を内的実践の基本論点としたことである。第二に、トータルな自己観念への視点が弱かったことである。第三に、内的実践の機能が自己や社会的秩序の構成・維持に限定されてきたことである。第四に、アイデンティティや自己を扱うさいに社会学が準拠してきた「自己の(再)構成や安定的維持を欲する」という人間像があまりに強固なことである。 本稿の構成は以下のようになる。まず問題提起を行い(第1節)、「脱・自分」という用語の定義と具体的事例とを示す(第2節)。そして、それに着眼する本稿の社会学的意義を論じたうえで(第3節)、従来の社会学的アイデンティティ論・自己論に組み込まれた前提を批判的に検討する(第4節・第5節)。最後に、それらが「脱・自分」を問題化できなかった理論的諸要因を指摘し、その限界を乗り越えるべく「特定の社会状況下での『脱・自分』の欲望の発動」という論点とそれへの知識社会学的アプローチとを提案する(第6節)。 </p>

著者

細辻 恵子

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.28, no.1, pp.97-117,163, 1983-05-31 (Released:2017-02-17)

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A good deal of observtional data on socialization in various societies is now available, but these has been little cross-cultural analysis, particularly of child-rearing manuals. In this paper we try to analyze such books from Japan and the U.S.A. and point out the differences between them. Child-rearing manuals were chosen as the data source because, since most families are now nuclear, there is less chance for practical skills and knowledges on child rearing to be handed down from grandmothers to mothers. Of the other sources of infomation mothers are most likely to rely on child-rearing manuals, which seem to fill the communication gap between generations. We chose Baby and Child Care by Benjamin Spock and Ikuji-no-hyakka (Encyclopedia on Child Rearing) by Michio Matsuda, which are supposed to be the most widely read in each society. A Japanese translation of Dr.Spock is also available in Japan. The points of comparison are as follows: (1) the goal of child rearing and its social background, (2) child rearing practices, (3) the author's conception of children, values, and world views. The practices discussed in the books are the means of achieving the goal which is to be regulated by the ideas of the author. Though Japanese culture has been westernized since Meiji Era (especially Americanized after the defeat in World War II), the basic features of child rearing remain in contrast to those in U.S.A. Spock advises parents to control their children rigidly according to rules akd not to allow them to diverge from a normative course of development so that they will develop into independent persons. On the other hand, Matsuda believes that every child will arrive at adulthood sooner or later, regardless of disciplinary planning. Then he tells mothers that they need not seriously concern themselves about whether or not their children reach a given developmental level at a certain age. In a word, Spock emphasises a monopolized control of children and shows an individual-centered orientation. On the contrary, Matsuda stresses the acceptance of the "nature" of children and shows a group-centered orientation. In this case the term "natures" means what children are invested with when they come into existence. He expects children to grow up naturally without severe control by parents. The principles advocated by the two authors reflect their cultural backgrounds. For Matsuda, such basic concepts or values of the Japanese as "Hito-to-hito-tono-aida" (the midle ground between two persons) by Bin Kimura and/or "Kanjinshugi" (Contextualism) by Esyun Hamaguchi will correlate with his principle. Finally I must mention that this comparative research has led us to discover that the concept of "socialization" itstlf is rooted in the Western climate of thought like the individualism upon which Spock's principles are based.

著者

畠中 茉莉子

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.65, no.2, pp.39-56, 2020-10

著者

東 園子 前川 直哉

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.57, no.1, pp.168-176, 2012-06-30 (Released:2015-05-13)

参考文献数

5

著者

久木元 真吾

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.48, no.2, pp.73-89,154, 2003

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This paper aims to analyze the narratives of so-called "freeters" and their unintended consequences. Freeters are young people who work on a part-time basis without securing a permanent job. They are currently the focus of much discussion in Japan and their way of life is often associated with laziness, irresponsibility, and daydreaming. To avoid ascribing the entire problem to freeters' nature, I point out the significance of a social discourse that leads them to their unique lifestyle. Freeters often emphasize that they are doing (or trying to find) what they really want to do. Their choice of work is based on their belief that having an enjoyable job will prevent them from quitting. They evaluate freeters who have or are trying to find their dream job as "good" and freeters who do not have such a motivation as "bad." It is, however, ironic that their obsession with "what I want to do" makes it more difficult for them to achieve their goals.This unintended consequence is a result of three factors. The more they are fascinated with the idea of "what I want to do," the more it becomes difficult a) for them to identify what their goals really are, b) for them to change their lifestyle, and c) for others to suggest different ways of life.The narratives of freeters, and especially their stress on "what I want to do," imply that they have no other choice than to find it, facing the fact that the working conditions in Japanese society are severe and that there is little variety in the jobs that are available to them.

著者

西澤 晃彦

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.61, no.3, pp.101-112, 2017-02-01 (Released:2020-06-27)

参考文献数

2