著者

河西 秀哉

出版者

神戸女学院大学

雑誌

若手研究(B)

巻号頁・発行日

2013-04-01

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本研究は、戦後を対象時期として設定し、象徴天皇制の歴史を総体的に解明すること試みようとしたものである。政治的動向のみならず、社会的・思想的な側面も含めて全体を検討し、象徴天皇制を全体として把握することを試みた。特に、皇居という空間への認識、戦争責任論、明仁天皇・美智子皇后という人に焦点を当て、象徴天皇制がどのように展開してきたのかを検討した。その結果、国民の意識に寄り添いながら展開したことが明らかとなった。

著者

辻橋 三郎

出版者

神戸女学院大学

雑誌

神戸女学院大学論集 (ISSN:03891658)

巻号頁・発行日

vol.20, no.2, pp.p35-60, 1973-12

著者

武中 桂//庄司 知恵子 庄司 知恵子

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.29, pp.91-118, 2015-03

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This article is focused on social organizations for women "KANNON-KOU" and "NENBUSTU-KOU" in a hamlet (mura). This article explains the relationship between local women and women's social organizations. It then clarifies the gradual change in the relationship. Finally, it discusses the meaning of the gradual change.Generally there is a social organization for men called "KEIYAKU-KOU" in a hamlet. Hamlets establish some social organizations depending on gender and age. "KANNON-KOU" and "KEIYAKU-KOU" are social organizations for women. Previously, people were recognized as a member of that hamlet when they belonged to an organization there. Therefore, we can understand changes in the relationship between local women and their organizations by discussing the changes in"KANNON-KOU" and "NENBUTSU-KOU".In Kitakami-cho, "KANNON-KO" is defined as "a group of wives". Women must belong to"KANNON-KOU" when they get married with men who live in this community. This organization has a role of praying for easy childbirth. Members spend two days in a year, eating lunch and dinner together, praying God and deepening their friendship with each other. But older members were very strict on younger members. However after the Great East Japan Earthquake, "KANNON-KO" did not function at all and some of them have already been disbanded.On the other hand, "NENBUTSU-KOU" is defined as "a group of mothers-in-law". Women move to "NENBUTSU-KOU" from "KANNON-KOU" when their son(s) get married. The main purpose of "NENBUTSU-KOU' is to pray for their ancestors. While they do eat meals together in the same way as "KANNON-KOU", there is no strictness. Further, "KANNON-KOU" has continued after the Great East Japan Earthquake.Local organizations for women and the implications have gradually changed with their daily life in the hamlet. The fact that "KANNON-KOU" had already been disbanded and "NENBUTSU-KOU" continues demonstrate what is the most important thing for women's life in this hamlet.This article is focused on social organizations for women "KANNON-KOU" and "NENBUSTU-KOU" in a hamlet (mura). This article explains the relationship between local women and women's social organizations. It then clarifies the gradual change in the relationship. Finally, it discusses the meaning of the gradual change.Generally there is a social organization for men called "KEIYAKU-KOU" in a hamlet. Hamlets establish some social organizations depending on gender and age. "KANNON-KOU" and "KEIYAKU-KOU" are social organizations for women. Previously, people were recognized as a member of that hamlet when they belonged to an organization there. Therefore, we can understand changes in the relationship between local women and their organizations by discussing the changes in"KANNON-KOU" and "NENBUTSU-KOU".In Kitakami-cho, "KANNON-KO" is defined as "a group of wives". Women must belong to"KANNON-KOU" when they get married with men who live in this community. This organization has a role of praying for easy childbirth. Members spend two days in a year, eating lunch and dinner together, praying God and deepening their friendship with each other. But older members were very strict on younger members. However after the Great East Japan Earthquake, "KANNON-KO" did not function at all and some of them have already been disbanded.On the other hand, "NENBUTSU-KOU" is defined as "a group of mothers-in-law". Women move to "NENBUTSU-KOU" from "KANNON-KOU" when their son(s) get married. The main purpose of "NENBUTSU-KOU' is to pray for their ancestors. While they do eat meals together in the same way as "KANNON-KOU", there is no strictness. Further, "KANNON-KOU" has continued after the Great East Japan Earthquake.Local organizations for women and the implications have gradually changed with their daily life in the hamlet. The fact that "KANNON-KOU" had already been disbanded and "NENBUTSU-KOU" continues demonstrate what is the most important thing for women's life in this hamlet.

著者

風呂本 惇子

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.14, pp.139-155, 2000-03-31

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The anglophone Caribbean islands came under the dominance of the American economy and culture after emerging from the political dominance of England. The material cu1ture flowed in through the American television screen and influenced the value system of the people in the Caribbean. Generally speaking,material culture tends to be youth-centered as young people produce the most and consume the most. As a result, old people tend to be marginalized and ignored. Beryl Gilroy(Guyana) in Frangipani House,Paule Marshall(Barbados) in"To Da-duh,In Memorial," and Michelle Cliff (J amaica) in No Telephone to Heaven respectively focus on an old woman as victim who is pushed away by cultural invasion. This figure of a marginalized old woman also represents the marginalized state of the Caribbean itself. However, the noticeable thing is that all three writers restore the elders' positive function in their works. Mama King is sent into an expensive eventide home `Frangipani House' by her daughters living in America,and her senility is thought unavoidable. Yet she does not give in,and finally escapes from the protective controlment of the eventide home. By living in the dangerous but vital world of the poor,she takes back her senses and her autonomy to such a degree that she even declines her granddaughter's offer to live in America with her. Gilroy's personal wishfor the spiritual independence of Caribbean people may be expressed in her depiction of MamaK ing's life. In the case of Marshall and Cliff,it is in their later works that they restore the old women's function,and in a similar way at that. In Praisesong for the Widow by Marshall and Free Enterprise by Cliff,the old women finally decide to hand down their memories of unwritten history to the younger generation. Marshall and Cliff are aware that those memories embedded in the minds of old people might be irrecoverably lost once the tradition of story-telling by old people is gone,and emphasize their function as griot. Here a short mention of the story-telling tradition in the Caribbean may be not so irrelevant. These works remind me of other Caribbean novels in which old women keep the story-telling tradition ; Crick Crack,Monkey by Merle Hodge (Trinidad),Breath, Eyes,Memory by Edwidge Danticat (Haiti) where grandmothers finish or begin their story-telling with the phrase"Crick, Crack." Though Marshall and Cliff have beenliving for a long time in America,they seem to carry that tradition deep within them.

著者

村上 直之

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.40, no.3, pp.63-71, 1994-03

著者

高瀬 ふみ子

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.34, no.3, pp.27-37, 1988-03

著者

泥谷 征人

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.42, no.2, pp.1-26, 1995-12

著者

小松 秀雄

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.20, pp.115-137, 2006-03-31

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Since the sixties of the 20th century the social movements and studies of Feminism have spread throughout the world. In recent years the theories and practices of Queer appear and are in the spotlight. Against the background of these social phenomena, Judith Butler and Momoko Nakamura have studied 'Language, Gender and Power' on the frame of reference of Michel Foucault, Pierre Bourdieu, Critical Discoure Analysis and so on. In the first chapter of this paper, I survey the theories of cultural reproduction and habitus of Bourdieu. From the nineties of the 20th century Japnese sociologists, including Takashi Miyajima, have applied these thoeries to Japanese society and culture. After survey working, in the second chapter I intend to reconsider and arrange the genealogical studies of sexuality (sexualite) of Foucault and Butler. And in the third chapter I deal with Butler's criticism of the theories of Bourieu in her work "Excitable Speech: A Politics of the Performative" (1997). Butler estimates the merit of the genealogical works of Foucault, while she critically comments on the theories of cultural reproduction, habitus and symbolic power in sociology of Bourdieu.

著者

三杉 圭子

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.60, no.1, pp.125-140, 2013-06

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John Dos Passos(1896-1970)の初期戦争小説、One Man's Initiationー1917(1920) と、Three Soldiers(1921)は作家の第一次世界大戦の実体験をもとにしている。前者は戦争の暴虐を主人公の視点に寄り添って主観的に描き後者は軍隊における個人の抑圧を複数の視点から表現し、主人公達の敗北的生き様には「男らしさ」が欠如しているという批判を浴びた。しかし、Dos Passosは「男らしさ」の問題について決して無関心ではなかった。彼は複雑な家庭環境から、精力的な父親にある種の畏怖の念をいだきつつ、自らの男性性に不安をおぼえていたと考えられる。折しも第一世界大戦は旧来の価値観に暴力的な終焉をもをたらし、「男らしさ」の理想は再編成を迫られていた。そしてDos Passosは作家を志すとともに、亡き父の期待に応えんとして誇り高き男になることを目指した。この二重の野心において、彼は20世紀のモダンな男性小説家というものを再定義せざるを得なかったのである。Dos Passosは、小説家という生業は一人前の男が誇るに足る立派な仕事であると主張した。彼が目指したのは、科学者のそれに匹敵する客観的観察力と表現力を備えた「歴史の建築家」としての小説家であった。そしてその精力的な仕事において、理想的な芸術作品は、対象への関与と超然の弁証法的統合から産まれると彼は述べている。InitiationとSlodiersにおける芸術家主人公達には、Dos Passos が目指す理想の創作の可能性が読みとれる。好奇心に突き動かされるInitiation の Martin Howe は、Soldiers において、自由を希求する活動の重要さに覚醒しつつも身を投じ得ぬ John Andrews へとつながる。彼らの野心は未然に終わるが、そうした関与と超然の狭間にこそ、成年男子の証となるべき優れた作品は産まれ得るのである。客観的視点と表現の達成を見るには、より成熟した後の作品群を待たねばならないが、Dos Passos の初期戦争小説には、新しい時代の小説家としての独自の「男らしさ」への模索がつづられている。

著者

河西 秀哉

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.61, no.2, pp.51-61, 2014-12

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本稿は、高校の日本史の授業で、女性に関する歴史がどのように教えられているのかを検討するものである。2009年3月に改正された新しい学習指導要領に基づいて作成された日本史Bの教科書8冊を検討し、その中で女性の問題がどのように取り上げられているのかを明らかにした。本稿では特に、近現代史をその検討対象としている。男性に比べて、女性の人物は教科書で取り上げられることも少ない。また、取り上げられる女性も特定の人物に集中している。女性に関する記述は、曖昧な部分も少なくない。こうした現状に対して、女性史・ジェンダー史の研究成果を踏まえた教科書叙述の必要性を主張した。一方で、ただ女性に関する教科書の記述を多くすればよいものではない。多様な性の、多様なあり方を取り上げることで、今を生きることを生徒に考えさせる歴史叙述のあり方についても論じた。This paper considers how history relating to women is taught in Japanese high schools. Based on my examination of eight textbooks that were created along the newly revised (March 2009) curriculum guidelines, I show how women's issues are covered , In particular, this paper focuses on modern history. Fewer women than men are covered in the textbookds. Primarily, only a specific group of female figures is considered. Further, there are more than a few ambiguous parts in the passages relating to women.I argue that it is necessary to write textbooks that depict the research accomplishments of women in history. However, textbook passages on women should not simply be increased. I discuss history writing that, by covering the diverse forms of diverse sexualities take, makes students think about living in the present.

著者

朝治 啓三

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.4, pp.147-154, 1990-03

著者

飯 謙

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.50, no.2, pp.51-62, 2003-12-20

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In this paper I illustrated my thesis 'de-Temple-Ideology' in the First David Psalter. In the chapter one I looked back my analysis on the First David Psalter as a book. Then I described the history of the Psalter-investigation and verified the theory 'the Psalter as Sanctuary,' that Ernst Zenger had proposed in his paper, titled "Der Psalter als Buch," in the chapter two and three. In the final chapter I criticized that Zenger had grasped the Psalter as alternative authority, instead of the Jerusalem Temple, for Jewish religion in Hellenistic era. I pointed out that editors of the Psalter had consisted of not only so-called Hasidim as Zenger had suggested, also various social classes. What they had attempted was not to establish another authority, but to find and reach the faith without the Temple or Temple-Ideology, that is, to restore relationship with JHWH in each way.

著者

宮本 孝二

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.15, pp.117-123, 2001-03-31

著者

石谷 真一

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.51, no.2, pp.193-207, 2004-12-20

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In clinical psychology two kinds of reality are supposed, one is the external reality, which is an objective world shared with others, and the other is the psychic or internal reality, which is his/her own subjective world. A sense of reality can be thought to be much influenced with the relationship between those realities. This report examined the healty and desirable way of sense of reality in the view point of the relationship between external reality and internal reality, through studying the novel 'Shimanto Rever'. By applying theories of analytical psychology and psychoanalysis, the author described the action of Atuyoshi, who is a leading character in that novel, as products of interaction between his inner needs and outer world. In the view point of analytical psychology, Atuyoshi's action was regarded as a part of his individuation process, and meaningful coincidence of outer world and inner world was found out. In the light of Kleinian's psychoanalytic theory, it was thought that his action was motivated by his inner phantasy that his injured inner object need to be restored. From the viewpoint of Winnicott's and other Independents' psychoanalytic theories, Atuyoshi's action was considered to be the dramatization of his inner phantasy, and the trial of exploring a new way of living. As a result, the vivid and imaginative sense of reality, which is regarded as a helthy and desirable sense of reality in clinical psychology, was thought to be occurred from the mutually indispensable and dependable relation between the external reality and the internal reality.

著者

真栄平 房昭

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.8, pp.121-129, 1994-03

著者

浜下 昌宏

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.45, no.1, pp.69-78, 1998-07

著者

Sam S Baskegtt

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.3, pp.31-42, 1989-03

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H.G.ウェルズの『海の女』(The Sea Lady)(1902)はエリオットの最初の重要な詩、「J.アルフレッド・プルフロックの恋の歌」("The Love Song of J.Alfred Prufrock")に重大な影響を与えた。『海の女』は英国の礼儀正しい(proper)若い芸術愛好家(ディレッタント)と彼の愛をもとめて海からやってきた人魚とのファンタジーである。優柔不断に苦しんだ後、彼は彼女と共に海に消えていく。プルフロックの葛藤も本質的には同じで、社会的因習のしがらみと人魚に象徴される無意識への渇望との間の逡巡である。ウェルズの主人公、シャタリス(Chatteris)の持つ多くの特長はプルフロックも共有する。さらに、主題や言語表現上の共鳴がみられる。もちろん、その主なものは人魚の比喩である。ウェルズの人魚の魅力は明らかにセクシュアルなものだがそれ以上のものでもある。シャタリスにとって、彼女は自然美、自由、夢(脅威を伴うが)であって、義務、調和の世界からの逃避を表わす。なによりも重要なのは、ウェルズが、シティーとディオニュシオスの間の、因習的秩序と神秘の世界との間の"根源的な闘い"を提供していることで、エリオットがウェルズのこの小品にひかれた理由がこの点にあろう。以上、3つの関連あるモチーフは若い詩人のこころの琴線に触れた。エリオットは、シャタリスのように、セクシャリティに関しては優柔不断であった。さらに広く言えば、シャタリスを苦しめる優柔不断はエリオットが自己診断をした"aboulie"(どのようなレベルにおいても決断する能力がない)と似ている。しかし、もっとも注目すべきことは、「J.アルフレッド・プルフロックの恋の歌」だけでなく、かれのすべての作品に見られる審美的重要性を左右する政治的、哲学的、性的衝動の単純な扱い方をエリオットはウェルズの『海の女』の中に見つけたのである。シャタリスとプルフロックの両者は、またその著者たちも、1980年代の視点からは不徹底とはいえ、今世紀はじめの新しい"性の自由"の問題を扱おうとした。エリオットは、多分自己防衛の偽装として、彼自身が恐れた衝撃的な失敗者の肖像(恐ろしいが魅力ある人魚が彼に歌わないかもしれないということ)をウェルズの材料の「流用」によってつくりだしたといえよう。

著者

丸島 令子

出版者

神戸女学院大学

雑誌

女性学評論 (ISSN:09136630)

巻号頁・発行日

vol.16, pp.89-120, 2002-03

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The combination of prolonged survival and reduced birth rate has changed Japan from a young society to an aging, even old, society.An increase in the survival rate means most people can look forward to a longer asulthood.Life is seen as progress through the stages of infancy, childhood, adolescence, and adulthood.Adulthood may be arbitrarily subdivided into early adulthood, middle adulthood and later adulthood.Many studies in later adulthood show that not all age-related changes after maturity involve decay or deterioration.Gains in some aspects of intelligence continue long in later adulthood.At first, researchers in psychology looked for a connection between creativity and intelligence.It soon become clear that a certain level of intelligence would be neccessary for creativity to flourish.There is no indication that age-related declines in creativity are the results of declines in cognitive, intelligence function.For one thing, sometimes, the peak of creative productivity takes places during later adulthood, in the sixties, seventies, or even later.Wisdom is also an aspect of cognition and intelligence that develops with age.An average older asult may not be wiser than an average younger adult, but profound wisdom is likely to develop among the old.Erikson(1982) saw wisdom as the peak of ego development.He proposed that wisdom developed in the old when they found meaning in life and accepted the immminence of their own death, successfuly resolving the conflict between integrity and despair.He also described slf-trancendence as another aspect of wisdom.Now, many personality theories incorporate the link between wisdom and personality.Erikson viewed middle adulthood as a period of both transition and crisis.According to Erikson(1950,1963), middle age is a time when social norms require that a person should be a productive, contributing member of society, and if an individual has a sense of productivity and contributes to what is socially expected, the individual will have a sense of generativity(intergenerational relations).However, if an individual feels he or she has not fulfilled role requirements, a sense of stangnation, which means a sense of crisis, can result.Some longitudinal studies conclude that evidence of personality stability throughout middle adulthood refledts ego-psychologocal development for successful aging.

著者

田島 孝一

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.55, no.2, pp.69-83, 2009-01

著者

溝口 靖夫

出版者

神戸女学院大学

雑誌

神戸女学院大学論集 (ISSN:03891658)

巻号頁・発行日

vol.7, no.3, 1961-02