著者

富永 京子

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.57, no.3, pp.109-126, 2013

著者

石井 由香理

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.58, no.1, pp.89-105,181, 2013

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This paper examines the change in images of transgendered and on-transgendered people and their relationship to a Japanese transgender drama group by analyzing six scripts written between 2000 and 2011. In the early dramas, transgender characters whose gender identity was depicted to be clearly the opposite of their assigned identity were in the foreground. However, later on, people whose identities were unique, reflective and not ready-made social identities with essential qualities began attracting attention. This transformation of the transgender characters in the dramas also reflects changes in the relationship between transgendered and non-transgendered people. The early dramas emphasized that it is necessary for non-transgendered people to be considerate toward transgendered people. Therefore a non-transgendered person was under the impression that had to accept and understand transgendered people. However, transgendered people seemed to show consideration for other transgendered and non-transgendered people over time. And, non-transgendered people were depicted as having emotional scars or some stigma, and should receive consideration in later dramas. This gradually led to the concept of gender identity disorder becoming less important, and transgendered people were required to always be considerate toward all individuals.

著者

石井 由香理

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.58, no.1, pp.89-105,181, 2013

---

This paper examines the change in images of transgendered and on-transgendered people and their relationship to a Japanese transgender drama group by analyzing six scripts written between 2000 and 2011. In the early dramas, transgender characters whose gender identity was depicted to be clearly the opposite of their assigned identity were in the foreground. However, later on, people whose identities were unique, reflective and not ready-made social identities with essential qualities began attracting attention. This transformation of the transgender characters in the dramas also reflects changes in the relationship between transgendered and non-transgendered people. The early dramas emphasized that it is necessary for non-transgendered people to be considerate toward transgendered people. Therefore a non-transgendered person was under the impression that had to accept and understand transgendered people. However, transgendered people seemed to show consideration for other transgendered and non-transgendered people over time. And, non-transgendered people were depicted as having emotional scars or some stigma, and should receive consideration in later dramas. This gradually led to the concept of gender identity disorder becoming less important, and transgendered people were required to always be considerate toward all individuals.

著者

鈴木 彩加

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.56, no.1, pp.21-37,95, 2011

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Conservatives and conservative associations have attacked the 1999 Basic Law for aGender-equal Society, whose aim was to correct gender discrimination and the gendergap from 2000. Today, this force is called "Backlash", and is supported by housewivesat the grassroots. Are these women opposed to gender equality, and if so, why? Thispaper explores the reason why some housewives join the backlash, and examinesgender politics in that backlash. For this purpose, we analyze conservative discoursein magazines, newsletters of various associations, and communication magazines ofgrassroots movements. As a result of the analysis, we find the following two points. Firstly, while abstractarguments that regard the family as the foundation of society and of the state accountfor the vast majority of articles, housewives however emphasize individual experiences,such as communication among family members, housekeeping and child-raising.Secondly, conservative female intellectuals are observed to have two facets, that ofthe intellectual, and that of the housewife. They describe the stories of their ownexperiences in the family as a housewife, and also discuss their value from the point ofview of society and state. In conclusion, we examine the internal politics of the backlash. There are conflictingopinions between housewives and the mainstream of the backlash about the familymodel. However, the two facets of conservative female intellectuals conceal the conflict,and assume a pseudo-continuity between housewives' individual experiences andconservative discourse.

著者

戸梶 民夫

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.54, no.1, pp.69-85,178, 2009

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The purpose of this paper is to clarify the aspect of the "Resolution of Shame" that Transgender individuals acquire through body transformation, in contrast to the concept of performativity in Queer Studies. In the 1980s, the body transformation of Transpeople changed its meaning from non-subjective subordination in the Institution of Patriarchyto queering "Subordination-Subjectivation" to the norm. However, in the mid-1990s, the equation of body transformation to the performativity of the Queer theory was strongly criticized by Transpeople and in transgender studies. In this criticism, two positions were taken. One position emphasized the restraint of the body transformative practice in an ontological context. The other position said that the body transformative practice could not be reduced to the construction of identity and a gender stereotype, and that it intended to have feelings of "Safety" and "Belonging." This position also showed that the body transformative practice of Transpeople includes two kinds of Performativity (identification and assimilation). By reading the trans-embodiment analysis by Jay Prosser (a theorist in transgender studies who represents the latter position) making use of the theoretical frame of Eve K. Sedgwick's "Absorption Performativity/Theatrical Performativity," this paper strives to show that there is a positifying of the goal of Safety and Belonging in the bodily transformation of Transpeople and this positifying is accomplished by a theatrical performativity distantiating shameful bodily parts.

著者

團 康晃

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.58, no.2, pp.3-19,142, 2013

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In the classroom, although students often laugh with friends, teachers cansometimes censure them for certain activities where laughter is unacceptablebehavior. This paper describes the structure of this type of hilarity, consideringinstances where teachers can disapprove, according to ethnomethodology andconversation analysis By analyzing two types of interaction, the author attempts to shed light onthe following main points. First, in terms of laughter produced during a groupinterview, two types of laughter exist. On the one hand, some jokes elicit laughterfrom every participant. On the other hand, some jokes are not funny for allparticipants. Some activities considered to be joking produce the latter kind oflaughter, and can be penalized by the teacher. This form of mockery differs incertain aspects from that examined in a preceding study by Drew. Second, ittends to be produced in a particular sequence organization. Three steps have beenobserved in such a sequence. First, a preceding actor acts in a certain manner so asto poke fun at a subsequent actor. Some actions tend to be utterances organized asfirst-pair part with some amusing components, or to be utterances with humorouscomponents dependent on a preceding utterance. Second, when the subsequentactor responds to the preceding action, the embedded comical component isimputed to him. Third, participants can laugh at the subsequent actor because ofthis imputation. In addition, if the subsequent actor does not respond to the preceding action,the preceding actor could repeat this action, that is, to tease, to laugh at him, or toimpose sanctions against the rejection of the preceding action. As a consequence of these structures, the subsequent actor is given a paradoxicalidentity different from those sharing co-membership.

著者

高橋 顕也

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.56, no.3, pp.19-34,189, 2012

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Dieser Aufsatz zielt darauf ab, die Position und die Entwicklungsmöglichkeit des Begriffes „ Medium" in der Gesellschaftstheorie Luhmanns darzustellen, die durch das Konzept eines geschlossenes Systems charakterisiert werden kann. Dazu verweisen wir auf das Problem, das System zu identifizieren, das wesentlich und entscheidend für seine heorie ist. Das hat zur Konsequenz, die Bedeutung von Luhmanns Theorie zu negieren, wenn das Ergebnis negativ ist. Wir argumentieren wie folgt. Die Aufsätze von SATO Toshiki nehmen wir erstens als eine typische Kritik daran auf, was das Problem der Systemidentifizierung aufwirft, und die darauf negativ antwortet. Wir formulieren ihre Argumentationen um, um ihre Annahmen deutlicher zu machen. Der Grund, warum der Begriff „ System" in Luhmanns Theorie postuliert wird, wird zweitens dort bestätigt, wo Luhmann den Aufbau seiner Theorie mit „ Kommunikation als Operation" beginnt. Die ablehnende Haltung zu dem Problem, die SATO einnimmt, wird drittens aus der Sicht der Theorie Luhmanns selbst überprüft, um einen Mangel seiner Theorie aufzuzeigen. Schließlich wollen wir beweisen, wie der Begriff „ Medium", den Luhmann in seine eigene Theorie eingeführt hat, zum Problem der Systemidentifizierung beiträgt, um einen Ansatz zu finden, der die Genese eben dieses Systems erklären kann. Die Folgerung ist, dass der von Luhmann aufgebaute konstruktivistische Ansatz der Theorie sozialer Systeme, der von vornherein Systemidentität annimmt, sich mit dem in diesem Aufsatz vorgeschlagenen generativen Ansatz ergänzen soll, der nicht von Systemidentität ausgeht, sondern von Medien, die immer im Sozialen gegeben sind.

著者

團 康晃

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.58, no.2, pp.3-19,142, 2013

---

In the classroom, although students often laugh with friends, teachers cansometimes censure them for certain activities where laughter is unacceptablebehavior. This paper describes the structure of this type of hilarity, consideringinstances where teachers can disapprove, according to ethnomethodology andconversation analysis By analyzing two types of interaction, the author attempts to shed light onthe following main points. First, in terms of laughter produced during a groupinterview, two types of laughter exist. On the one hand, some jokes elicit laughterfrom every participant. On the other hand, some jokes are not funny for allparticipants. Some activities considered to be joking produce the latter kind oflaughter, and can be penalized by the teacher. This form of mockery differs incertain aspects from that examined in a preceding study by Drew. Second, ittends to be produced in a particular sequence organization. Three steps have beenobserved in such a sequence. First, a preceding actor acts in a certain manner so asto poke fun at a subsequent actor. Some actions tend to be utterances organized asfirst-pair part with some amusing components, or to be utterances with humorouscomponents dependent on a preceding utterance. Second, when the subsequentactor responds to the preceding action, the embedded comical component isimputed to him. Third, participants can laugh at the subsequent actor because ofthis imputation. In addition, if the subsequent actor does not respond to the preceding action,the preceding actor could repeat this action, that is, to tease, to laugh at him, or toimpose sanctions against the rejection of the preceding action. As a consequence of these structures, the subsequent actor is given a paradoxicalidentity different from those sharing co-membership.

著者

久保田 裕之

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.55, no.1, pp.3-19,136, 2010

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Within recent family sociology in Japan, it has been taken for granted that the family cannot and should not be defined by researchers, partly because of the negative effect of including various lifestyles. However, avoiding family definition can be harmful or even destructive, unless there is a clear-cut explanation of what exactly is meant by saying "family cannot and should not be defined". This paper, then, will argue that it is inevitable and even essential for every single piece of scientific research on families to define a concept of the family in some way, and, conversely, to define a concept of "non-family", according to the best interest of each research project. In this paper, we examine three famous studies in the history of family sociology in Japan which focused on the concept of "non-family": one by Teizō TODA ([1973] 1970), another by Kiyomi MORIOKA ([1981] 1987), and a third by Yoshitaka IKEOKA et al. (1999). By examining this tradition of "non-family" studies, the inevitability and necessity of definition can best be illustrated, as the borderline which is drawn between the concepts of family and of non-family. Firstly, we scrutinize Masahiro YAMADA (1986; 1992) and IKEOKA et al. (1999), dealing with the subjective family definitions of the parties involved, because these approaches sometimes seem to put overmuch emphasis not on the researchers' definition but on the parties' subjective image and discourse on family. Secondly, contentions over the constructionist approach follow, which have arisen within the Sociology of Social Problems under the name of Ontological Gerrymandering. Finally, we examine TODA ([1973] 1970) and MORIOKA ([1981] 1987), which explicitly define the concepts of family and non-family. In conclusion, it can be argued that it is inevitable and even essential to define concepts of the family and "non-family", according to the best interests of each research project. "Family" should be re-defined and up-dated in order to embrace the diverse lifestyles within and without those of traditional families.

著者

馬場 靖雄 小宮 友根

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.57, no.3, pp.167-175, 2013

著者

戸梶 民夫

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.54, no.1, pp.69-85,178, 2009

---

The purpose of this paper is to clarify the aspect of the "Resolution of Shame" that Transgender individuals acquire through body transformation, in contrast to the concept of performativity in Queer Studies. In the 1980s, the body transformation of Transpeople changed its meaning from non-subjective subordination in the Institution of Patriarchyto queering "Subordination-Subjectivation" to the norm. However, in the mid-1990s, the equation of body transformation to the performativity of the Queer theory was strongly criticized by Transpeople and in transgender studies. In this criticism, two positions were taken. One position emphasized the restraint of the body transformative practice in an ontological context. The other position said that the body transformative practice could not be reduced to the construction of identity and a gender stereotype, and that it intended to have feelings of "Safety" and "Belonging." This position also showed that the body transformative practice of Transpeople includes two kinds of Performativity (identification and assimilation). By reading the trans-embodiment analysis by Jay Prosser (a theorist in transgender studies who represents the latter position) making use of the theoretical frame of Eve K. Sedgwick's "Absorption Performativity/Theatrical Performativity," this paper strives to show that there is a positifying of the goal of Safety and Belonging in the bodily transformation of Transpeople and this positifying is accomplished by a theatrical performativity distantiating shameful bodily parts.

著者

福田 雄

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.56, no.2, pp.77-94,114, 2011

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This paper focuses on rituals concerned with disaster which have yet to be noticed, but are worth exploring as a sociological problem. In previous studies of rituals, little attention has been paid to post-disaster rituals concerning the dead. Moreover, the changes in rituals over a long period of time have been mostly ignored. Changes in the social context and the sequences of socially constructed meaning are critical for the understanding of this phenomenon. The long-term observation of the Nagasaki Atomic Bomb Memorial Ceremony is a worthy case study to clarify the process of how people construct significance to disastrous experiences. Through a diachronic case study of the Nagasaki Atomic Bomb Memorial Ceremony, rituals performed in the ceremony show new characteristics of public ritual, which distinguish themselves from folk or political rituals. Looking closely at the pictures and historical materials, symbolic actions and speeches given at the ceremony show that symbolic actions in the ceremony gradually shift their direction from the dead to the living. This is in clear contrast to folk rituals whose central object is appeasing or comforting the dead and to political rituals that aim to commend the dead and the tragic past within the framework of an interpretation of political reality. In addition, along with the economic and political changes, televised broadcasting of the ceremony is also an important factor in the change of the direction of rites. It is also implicated from the diachronic observation of the case that creation of "we-feeling" is vital to apprehend the experience of violent death. For further discussions, the social phenomenon of post-disaster rituals can be presented as a particular subject of social research that shows the dynamics of how life and death are socially reorganized in symbolic system of meaning.

著者

デブナール ミロシュ

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.57, no.2, pp.37-53,132, 2012

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In the age of globalization, the number of foreign nationals living in Japan is growing and their composition is diversifying rapidly. It has also been suggested that the diversification of migrants is a more complex phenomena than mere multi-nationalization, and concepts capable of understanding various aspects of foreign populations, such as super-diversity, have been proposed. The process of the diversification of foreigners has also been addressed in previous studies on Japan, although research subjects are usually limited to economically driven and systematic migrations. Applying the perspective of super-diversity allows us to also focus on different groups and to critically reconsider the assumptions on ethnic groups as the most obvious and unproblematic units of research and integration. In this paper, I focus on the case of Czechs and Slovaks in Japan. This case represents not only the growing diversification of foreigners in Japan, but in this case I also attempt to scrutinize the assumed natural inclination toward ethnic group formation. A small scale questionnaire and 13 in-depth interviews were conducted. Analyses of egocentric social networks based on interviews were used for the identification of social integration patterns and the role of ethnic peers or groups within the everyday life and survival strategies adopted by the subjects. The results show that the migration patterns of Czechs and Slovaks to Japan are more individualistic and less driven by economic factors then in the case of previously studied migrant groups in Japan. The subjects do not tend to naturally gravitate toward their ethnic peers and do not attach great importance to ethnicity as the primary criterion for social activities in their daily life, nor do they deny their ethnic identity. However, this particular integration pattern does not result only from their low numbers, but also the specific character of their migration and its effect on the transformation of the capital they possess.

著者

渡邊 洋之

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.54, no.3, pp.19-35,177, 2010

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Ecological problems caused by introduced species have today drawn worldwide attention. However, the subsequent claim that every introduced species should be eradicated has recently been questioned: some scholars have pointed out the possible connection between such a claim and racism directed against immigrants. A harmful species introduced from a different country or region and named after its place of origin, they argue, can reinforce feelings of prejudice towards immigrants who came from that place, and vice versa. The aim of this paper is to disentangle this intricate relationships between flora and fauna and human society through the case of a plant called "Taiwan-gusa", the name by which I knew it in my childhood, by exploring the reasons why the plant was so named. First, this paper regards the names given to introduced species as catachresis, which enables us to see not only borrowing and adoption between one sign and another but also the gap which always exists between a sign and the object it signifies. The paper then shows that the plant has many other names in various dialects, most of which are related to objects of fear or causes of misfortune: diseases, wars, natural calamities, and so on. Considering that "Taiwan-gusa" is one of these names, we could see here evidence of the social prejudice surrounding Taiwan and its people, in which they have often been associated with fear and misfortune. If we accept that the names of living things are catachresis, then a name related to a certain place name cannot avoid being affected by the figurative meanings and images attached to the place, including social prejudices. We should be aware of the phenomena caused by catachresis as we consider the measures to be taken with regard to introduced species.

著者

田 恩伊

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.55, no.3, pp.19-36,129, 2011

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The objective of this paper is to study intentional communities from asocially composed point of view by considering their contemporary significance and searching for new movement towards their reinterpretation. "Intentional community" is an inclusive term for alternative and utopian living groups intentionally formed as small groups to share a common place and a common vision. Moreover, regarding intentional communities (hereinafter referred to as ICs) (hereinafter referred to as ICs) in Japan, analyses were made based on fieldwork that was carried out in more than seven Japanese communities from 2006 to 2009; research references and secondary data from the 1960s and 1970s; interviews with people and members who had aleading role in the community movement; and other sources. In this paper the following is mainly studied: First of all, this study accepts the traditional interpretation of sociology concerning communities and their sociological contributions. Despite these predefined boundaries, a new theory was developed to gain a better perspective and to view such communities as something that can be constructed or created. To achieve this objective, some recently presented theories on communities are reviewed. Secondly, this study focuses on clarifying some commonly accepted concepts and historical views of ICs because there has been no previous research, nor academic articles, on ICs in Japan. Moreover, it was found from the collected secondary data that the term "Intentional Community" was already being used by Japanese community movement groups in the 1970s from the collected secondary data. Thirdly, this study was carried out to compare the current trends of ICs in Japan after the 1990s with communities that have existed since the 1960s. Close attention is also paid to the changes in the economic system of communities and communal meals, and how the new types of intimate sphere were expanded to the subsequent creation of communities as the public place. Lastly, this study suggests new directions for the development of research on communities based on the information illustrated in this paper, such as cooperation between ICs and the mainstream, an inclination toward ecology, diversification of the structure and form of community, and reconstruction of the new intimate sphere leading to the public sphere.

著者

三谷 はるよ

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.58, no.3, pp.3-18,130, 2014

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This study investigates the relationship between religiosity and volunteering in Japan. Previous research has shown that people who belong to religious affiliations and who attend religious institutions regularly tend to volunteer. However, little is known about whether religiosity facilitates volunteering among those Japanese not involved in religious groups, and which dimensions of religiosity have apositive influence on such activity. Therefore, this paper, employing data from representative national Japanese samples, examines the influence of dimensions of religiosity on volunteering among Japanese without religious attachments. <br> The study finds that while both collective religiosity (religious affiliation and attendance) and diffused religiosity (prayer and belief in guardianship) predict volunteering among the Japanese, only diffused religiosity is related to volunteering among non-members of religious denominations. <br> The finding indicates that volunteering among the latter group is promoted by religiosity, particularly diffused religiosity. The result that private prayer and individual religious belief or experience promote volunteering is in line with recent research in Western countries. Meanwhile, a direct relationship between religious attendance and volunteering among those who are not attached to religious denominations has not been shown. This suggests that Japanese temples, shrines, and churches do not directly foster volunteering by forming networks of people, but that they indirectly promote it by enriching the piety that has been culturally diffused in the community.

著者

阪口 祐介

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.55, no.3, pp.3-18,130, 2011

被引用文献数

2

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How did the unemployment risk in the labor market change after the collapse of the bubble economy, while both globalization and the economic slump progressed? In this paper we answer this question by analyzing the determinants of unemployment risk. Unemployment is defined as an employee's involuntary job-shift for reasons such as bankruptcy, business closure, and dismissal. This paper focuses on two topics: the effect of the expansion of non-standard jobs,and the change of determinants. First, we examine whether the rise of unemployment risk after the collapse of the bubble economy was influenced by the expansion of non-standard jobs. Second, we investigate the changes in the determinants of unemployment risk such as the position in the labor market, education, and occupation. Concretely, this paper verifies three hypotheses: universalization of risk, stratification of risk, and stability of the determinants. We analyze the determinants of unemployment risk by using the data of Social Stratification and Social Mobility (SSM) (2005). The results are the following. First, concerning the rise of unemployment risk after the collapse of the bubble economy, the direct effect of the period was strong, but the mediation effect of the expansion of non-standard jobs was weak. Second, though the unemployment risk increased after the collapse of the bubble economy, there was no change in the tendency that employees in small firms and in non-standard jobs are exposed to unemployment risk.

著者

古川 直子

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.54, no.1, pp.19-35,181, 2009

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This article makes an effort to assess the validity and difficulty of the conceptual framework constitutive of today's gender/sexuality studies, namely the sex-gender-sexuality triad. The theoretical assumptions which underlie current research on gender/sexuality, including feminism, gay/lesbian studies, and queer theory, is characterized by a social constructionist approach. In studies regarding sexuality, beginning in the 1970s, in part because of the publication of Michael Foucault's influential work "The History of Sexuality" vol.1, social constructionists have argued that human sexuality should not be viewed as a natural fact but as something constructed in historically and culturally specific ways. This led to important theoretical developments, resulting in the analytical separation of gender and sexuality. Nevertheless, the very notion of sexuality remains ambiguous due to the obscure nature of the relationship between sex and sexuality. After reviewing the achievements and problems of current research in this field, the latter part of this article provides a brief introduction to the psychoanalytic view of sexuality, which offers a radical reconceptualization of received notions of what is sexual. Freud's psychoanalysis has been a major target of constructionist criticism, but an enlargement of the concept of sexuality in psychoanalysis can provide an alternative framework to constructionism in that it disentangles the inextricable knot between sexuality and genitality. Hitherto the fact that Freud defined the sexual without recourse to the genital, and proposed a completely new way of thinking about human sexuality, has received only scant attention. This is to say that psychoanalytic sexuality is defined in opposition to vital or organic functions such as feeding, excretion, respiration, and reproduction, and "sex" is rearticulated through this division of the sexual and non-sexual.

著者

小原 一馬

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.56, no.2, pp.3-118, 2011

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Despite an abundance of application opportunities, for a long time Goffman's sociology of play/games has practically been ignored in the studies of play theory. The aim of this paper is to give his sociology of play an appropriate position in the historical development of play theories. To this end, the following points are demonstrated: 1. What were the achievements and the problems of the play theories (of Huizinga, Caillois, and Bateson) before Goffman? 2. How did Goffman inherit the previous works' achievements and solve their problems? 3. What kind of relationship did Goffman's sociology of play have with Csikszentmihalyi's flow theory, which had the greatest influence on the development of play theories after Goffman? While Caillois basically inherited Huizinga's definitions of play he criticized Huizinga's concept of play as being too wide, and his definitions of play are not appropriate for "play" as a whole but only to a part of it. Therefore, Caillois redefined "play" to the domain of culture, and also he classified "play" into four by two categories. Responding to Caillois' criticism of Huizinga, Goffman developed Bateson's frame theory, and he showed that the fun of play can be explained through a single, integrated one without any classification. This new frame theory by Goffman can be summarized as the playing field introducing various valuable things from the outside world into itself through its frame while blocking any irrelevant objects; it is important to balance the way of its reflection of the outside world in order to heighten participants' concentration on its unique reality utilizing randomness and symbolic distance. This theory of Goffman's is in a complementary relationship with Csikszentmihalyi's flow theory, which also emphasizes concentration, and thus its integration will lead to a more complete theory.

著者

三谷 はるよ

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.58, no.3, pp.3-18,130, 2014

---

This study investigates the relationship between religiosity and volunteering in Japan. Previous research has shown that people who belong to religious affiliations and who attend religious institutions regularly tend to volunteer. However, little is known about whether religiosity facilitates volunteering among those Japanese not involved in religious groups, and which dimensions of religiosity have apositive influence on such activity. Therefore, this paper, employing data from representative national Japanese samples, examines the influence of dimensions of religiosity on volunteering among Japanese without religious attachments. <br> The study finds that while both collective religiosity (religious affiliation and attendance) and diffused religiosity (prayer and belief in guardianship) predict volunteering among the Japanese, only diffused religiosity is related to volunteering among non-members of religious denominations. <br> The finding indicates that volunteering among the latter group is promoted by religiosity, particularly diffused religiosity. The result that private prayer and individual religious belief or experience promote volunteering is in line with recent research in Western countries. Meanwhile, a direct relationship between religious attendance and volunteering among those who are not attached to religious denominations has not been shown. This suggests that Japanese temples, shrines, and churches do not directly foster volunteering by forming networks of people, but that they indirectly promote it by enriching the piety that has been culturally diffused in the community.