著者

上田尚史 岡崎慎一郎 車谷麻緒

雑誌

コンクリート工学年次大会2021(名古屋)

巻号頁・発行日

2021-07-05

著者

玉木 有子 伊藤 直子 佐藤 恵美子 立山 千草 太田 有子 伊藤 知子 松田 トミ子 山田 チヨ 長谷川 千賀子 山口 智子 小谷 スミ子 渡邊 智子

出版者

日本調理科学会

雑誌

日本調理科学会大会研究発表要旨集

巻号頁・発行日

vol.27, 2015

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【目的】平成24~25年度日本調理科学会特別研究『次世代に伝え継ぐ日本の家庭料理』の一環として新潟県村上市の食と行事の結びつきについて調査を行った。郷土料理や伝統的な食の文化が親から子へ伝承されにくい傾向がある状況の中で、年中行事や慣わしが現代に受け継がれてきた村上市の現状を報告する。<br> 【方法】村上市在住の75~88歳の高齢者(平均80.5歳)から平成25年11月~平成26年3月に聞き書き調査を行い、村上市の史料館や歳時記を参考に現代に伝え継がれている年中行事、慣わしに関する食と行事の結びつきを調査した。<br> 【結果】昭和34年頃までは旧暦が用いられ、現在も名残が残る。季節毎の年中行事や慣わしが多く受け継がれており、主に祭事に関する料理が残っている。神社の信仰により伝承されてきた村上大祭(7月7日)(村上地区) 、瀬波大祭(9月4日)(瀬波地区)、岩船大祭(10月19日)(岩船地区)の3大祭りの他、稲荷神社の初午(2月の第1の午の日)、七夕祭り(8月16日)、地蔵堂の地蔵祭り(11月3日)などは今日まで受け継がれており、市民生活の潤いとなっている。初午では、粳米に小豆を入れて炊いた小豆飯、糠鰯、三角油揚げ、煮しめなどを食べる。古くは米俵のサンバイシにのせて地域のお稲荷様に供えた。節分では、まいた豆を保存し厄除け代わりに一年中食べる慣習がある。この他にも鮭を特別な魚(魚の中の魚)として大切に食しており、村上市の食と行事の結びつきには精神性の高い食の文化が伝え継がれている。

著者

谷口円 緒方英彦

雑誌

コンクリート工学年次大会2021(名古屋)

巻号頁・発行日

2021-07-05

著者

中山英明 細田暁 川邉翔平 長谷川雄基

雑誌

コンクリート工学年次大会2021(名古屋)

巻号頁・発行日

2021-07-05

著者

南,廣子

出版者

日本調理科学会

雑誌

日本調理科学会誌

巻号頁・発行日

vol.31, no.2, 1998-05-20

著者

齊藤 織恵

出版者

メディカ出版

雑誌

ネオネイタルケア (ISSN:13414577)

巻号頁・発行日

vol.22, no.2, pp.118-123, 2009-02

著者

Masakuni Fujii Masao Yoshioka Junji Shiode

出版者

The Japanese Society of Internal Medicine

雑誌

Internal Medicine (ISSN:09182918)

巻号頁・発行日

vol.55, no.21, pp.3137-3141, 2016-11-01 (Released:2016-11-01)

参考文献数

24

被引用文献数

4 6

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Epidermoid cysts presenting within an intrapancreatic accessory spleen are rare non-neoplastic cysts typically occurring in the pancreatic tail. This entity is difficult to diagnose given there are many types of pancreatic neoplastic cysts. We herein describe two cases of an epidermoid cyst within an intrapancreatic accessory spleen for which we performed a resection by laparoscopic distal pancreatectomy. Epidermoid cysts in an intrapancreatic accessory spleen should therefore be considered in the differential diagnosis of pancreatic tail cystic lesions. Laparoscopic distal pancreatectomy can be a useful, minimally invasive surgical approach for treating these cysts as well as for the treatment of benign or low-grade malignant tumors located in the pancreatic body or tail.

著者

佐藤 都也子 海道 志保

出版者

日本保健医療行動科学会

雑誌

日本保健医療行動科学会雑誌 = Journal of the Japan Academy for Health Behavioral Science (ISSN:21877653)

巻号頁・発行日

vol.34, no.2, pp.63-67, 2020-03

著者

木塚 晴夫

出版者

一般社団法人 日本メディア英語学会

雑誌

時事英語学研究 (ISSN:21861420)

巻号頁・発行日

vol.1979, no.18, pp.38-44, 1979-09-10 (Released:2012-11-13)

参考文献数

1

著者

古川 のり子

出版者

学習院大学

雑誌

学習院大学上代文学研究 (ISSN:09162453)

巻号頁・発行日

no.23, pp.22-29, 1998-03-31

著者

東島 宗孝

出版者

慶應義塾大学大学院社会学研究科

雑誌

慶應義塾大学大学院社会学研究科紀要 : 社会学・心理学・教育学 : 人間と社会の探究 (ISSN:0912456X)

巻号頁・発行日

no.89, pp.33-53, 2020

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This paper aims to reconsider the notion of Zen by describing participants' interpretations of Zazen practice within the modern Buddhist framework called Zazen-kai (坐禅会). Zen has been studied both philosophically and through Shû-gaku (宗学) study into each sect, as a pure concept and as traditional training. However, many Koji (居士), secular practitioners, undertake Zazen, the main training of Zen sects, for short periods as a practice separated from traditional Buddhist hierarchy or ritual. These practitioners do not feel it necessary to become a monk. This practice lies outside the spheres traditionally encompassed by Zen philosophy and Shu-gaku. Accordingly, this research employed participant observation and semi-structured interviews to explore and interpret the behavior of participants. Zazen-kai at the Engakuji temple, one of the major Zen temples in Eastern Japan, is ideal for this research because the interaction of traditional Buddhism and secularity produces complex interpretations of participants' practices. There were positive interpretations and borrowings from traditional Buddhism, but participants expressed a division between professionals and beginners. As the context of each encounter with traditional Zen is different, some conflict arose among participants. Although some only engaged with Zen and traditional religion on a superficial level, there were diverse and subtle differences in behavior.論文

著者

高橋義孝 著

出版者

雄山閣

巻号頁・発行日

1948

著者

山下 良平 甲野 真莉子

出版者

石川県立大学

雑誌

石川県立大学研究紀要 = Bulletin of Ishikawa Prefectural University (ISSN:24347167)

巻号頁・発行日

no.1, pp.23-29, 2018-03

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地域に残る希少価値が高い資源を、その周辺の環境を含めて、後世に伝えるべく如何にして維持保全していくかが、今日の農山漁村の大きな課題である。多くの地域では、資源に関心が高い一部の住民が率先して取り組みをすすめるも、多くの住民の参加が得られないという共通の問題を抱えている。本研究では、海にまつわる環境資源の保全活動を今以上に活性化させたい地域を事例として、地域住民が有する環境資源の保護意識を規定する要因を、空間的指標と心理的指標から検討した。分析の結果、環境保全活動への積極性は、年齢や性別ではなく、海が癒やしの場所であるという認識が共通して強く作用していたことが明らかとなった。その他では、寄付などの経済的な貢献は沿岸部に居住する住民ほど意欲的であり、直接的に環境保全活動に参加する意欲は、海が生業の場である(あった)ことや、自慢の地域資源であるという認識の有無が強く作用していた。

著者

土田 孝 由利 厚樹 加納 誠二 中藪 恭介 矢葺 健太郎 花岡 尚 川端 昇一

出版者

公益社団法人 地盤工学会

雑誌

地盤工学ジャーナル (ISSN:18806341)

巻号頁・発行日

vol.8, no.2, pp.339-348, 2013-06-30 (Released:2013-06-30)

参考文献数

20

被引用文献数

1

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広島県内9箇所のまさ土斜面でにおいセンサを用いて地盤内のにおいの強さを調べた結果,最大1000のにおい強度を観測した。においの強さは地盤による相違が大きく,土の強熱減量が大きいほどにおい強度は大きかった。底部ににおい発生源を置き降雨を一次元的に浸透させる模型実験を行った結果,地下水面が上昇し表層部に近づいたときに地表面のにおい強度が急増することを確認した。実験結果は,深い層に強いにおいが存在する地盤において,豪雨時に地盤内のにおいを含む空気が地下水位の発生と上昇によって地表面に押し上げられにおいが発生する可能性を示している。

著者

塚越 奈美

出版者

心理科学研究会

雑誌

心理科学 (ISSN:03883299)

巻号頁・発行日

vol.33, no.1, pp.47-60, 2012

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Ninety six-year-olds participated in an experiment for investigating the effects of factors supposed to affect young children's understanding about magical causality. The factors taken were the followings: (1) Whether or not an adult affirms the possibility that wishing brings about an object appearance in an empty box. (2) Whether or not a child watches such an event before his/her eyes. Compared among the four conditions made up of the combination of these two factors was the participants' behavior while they were left alone in a room along with their verbal responses before and after the experiment. Putting together the results from behavioral and verbal responses suggests that watching a magical event and/or perceiving an adult's affirmative attitude to it do not make children believe in an anomalous event but make them assume one possibility that such event might really happen.

著者

塚越 奈美

出版者

神戸大学大学院人間発達環境学研究科

雑誌

神戸大学大学院人間発達環境学研究科研究紀要 (ISSN:18822851)

巻号頁・発行日

vol.1, no.1, pp.35-44, 2007-11-09

著者

加藤 恵梨

出版者

大手前大学

雑誌

大手前大学論集 = Otemae Journal (ISSN:1882644X)

巻号頁・発行日

no.19, pp.109-125, 2019-08-31

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接続詞「ついては」とその丁寧形である「つきましては」は、ビジネス文書や手紙で多用される。その場合、それらはどのような機能と意味を有するのであろうか。本稿では、市販のビジネス文書文例集および『現代日本語書き言葉均衡コーパス』を用い、提示されているビジネス文書や手紙等を分析することにより、それらの機能と意味について分析した。分析の結果、次の三点が明らかになった。一つ目は、「ついては」および「つきましては」の機能についてである。それらが用いられるのは、文章中で主張したい点が二つある場合であり、より主張したい一点目を述べた後、一点目に付随して生じるお願いごと等(二点目)を切りだす際に用いられる。二つ目は、「ついては」および「つきましては」が表す意味についてである。それらは、「そういう理由で」と「そのことに関して」という二つの意味を有する。三つ目は、「ついては」が小説における会話文で使われる場合の機能や意味も、ビジネス文書などで使われる場合と同じであるということである。

著者

市川 嘉章

出版者

信州大学教養部

雑誌

信州大学教養部紀要 第1部 人文科学 (ISSN:05830605)

巻号頁・発行日

no.11, pp.p115-130, 1977-03

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The Scarlet Letter, which is unanimously recognized as the greatest masterpiece by Nathaniel Hawthorne, can be characterized by a perfect combination of historical romance in the seventeenth-century New England and allegory derived from the Puritan view of life. Many critics say, on the other hand, that The Blithedale Romance is a failure, because it is disintegrated into two separate parts of Gothic romance and the narrator's realistic viewpoint. Contrary to this conventional interpretation, it is insisted and proved in this essay that these two characteristics,through Hawthorne's originality, make this work a piece of successful amalgamation of romance and realism. It is Coverdale, narrator of the story who stands at the crucial position that makes this difficult integration. In this sense, Hawthorne created quite an original type of narrator. We can say The Blithedale Romance is an example of this sort of hybrid containing the two heterogeneous elements, which can often be found in the history of the American novels. Miles Coverdale joins in the construction of "the Modern Arcadia" based on Fourierism, an experiment in communal living. In the group of its participants, he is not so much an active reformer as a cynic observer of the movement. The observer's focus is on the triangular situation between the egotistical, unconsciously hypocritical Hollingsworth and his two girl friends, the passionate, sensuous Zenobia and the sibylline, ambiguous Priscilla. As the story goes on, Hollingsworth tries to use Zenobia's funds for the reformation of criminals. He relentlessly forsakes Zenobia, accusing her for the conspiracy of getting rid of her rival. Her pride is badly hurt, and she finally commits suicide. As the catastrophe of the drama approaches, the narrator finds himself involved in the intrigue and suffers from moral pain. This is because he is essentially a man of morality inherited from Hawthorne, though the narrator's view is quite realistic. We can say his morality is not incompatible with his realistic observation. His morality, however, prevents him from the rescue of Zenobia and from confessing his heart to Priscilla whom he secretly loves. His self-restraint from "the forbidden fruit" is caused in consequence of the effect of his morality. We also find his scope of view rather limited, because the narrator always tries to keep himself a little aloof from his friends. In addition, he comes too late on the spot at the critical moment, and consequently he cannot be in contact with possible important information which he would like to know. Though his discrimi- nation is piercing and probes into the true natures of his friends, because of the limitation of Coverdale's observation, we cannot but feel some ambiguity beyond his lucid scope of view. The delicate contrast between sharp discrimination within his observation and ambiguity or obscurity beyond gives birth to an aesthetic equilibrium of light and dark which is characteristic of Hawthorne. The effect of romance in the story is caused by the mysterious ambiguity which Hawthorne consciously or unconsciously tries to give in the limited scope of the narrator. Of all the elements of Gothic romance in the story, Westervelt, evil mesmerist, appeals to us as appalling, and Coverdale feels irreconcilable hatred towards this person because of his inhuman idiosyncrasy. He is described, in consequence, as a symbol of devilish falseness. "The Modern Arcadia" turns out to furnish a mere background of the tragical drama. Therefore, the social movement and the feminist movement are no more than subordinate themes in contrast with the leitmotif of the human tragedy. We cannot deny, moreover, that the poetic beauty of the story is created by Hawthorne's symbolic device of texture, that is imagery. The relation between each piece of imagery and the organic whole can be traced reciprocally, and the artistic value of the work will be made out appropriately.

著者

平山 晃司

出版者

日本西洋古典学会

雑誌

西洋古典学研究 (ISSN:04479114)

巻号頁・発行日

vol.49, pp.86-97, 2001-03-05 (Released:2017-05-23)

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There has long been a controversy among scholars about how pharmakoi, or ancient Greek human scapegoats, were treated at the end of the ritual, namely, whether they were killed or not The disagreement among modern scholars has been caused by that among ancient writers some state that the pharmakoi were put to death, while others indicate their being driven out of the community But it makes little difference whether they were slam or expelled Greater significance is to be attached to the fact that some of those scholiasts and lexicographers who refer to the pharmakos ritual assert that stoning was performed in it Of the two sources for the pharmakos ritual at Abdera the scholiast on Ovid(Ibts 467)states that in that city the scapegoat was killed with stones every year, whereas the commentator on a Callimachus line (fr 90 Pfeiffer) asserts that he was stoned until he was driven over the borders There is a similar discrepancy between the two sources for the purificatory ritual at Massalia while Servius states that the ritual was performed as often as the citizens were suffering from pestilence and that it culminated in mere casting out of the scapegoat, according to 'Lactantius Placidus' the ritual was held annually and at the end of it the scapegoat was led out of the city beyond its boundaries and then was stoned to death What caused these discrepancies? As for the latter case, one could surmise that for some reason Servius and 'Lactantius' both misconstrued the following circumstances in Massalia in very ancient times, whenever they suffered from pestilence, they would kill a scapegoat with stones so as to save their own lives, this practice was gradually established as an annually performed ritual for averting pestilence, and subsequently the final treatment of the scapegoat changed into banishment from the city, possibly accompanied by a ceremonial stoning Such may be the case also with Abdera and the scholiast on Ibis may have made a mistake similar to that of 'Lactantius' The following two sources provide some support for this view (1) According to Helladius, the pharmakos ritual held at Athens has its origin in the unlawful death of Androgeos and the ensuing pestilential disease this suggests that the Athenians purified their city with scapegoats to survive the plague What was the ultimate fate of the original pharmakoi ? An account of Plutarch (Mor 297b-c) and an episode in Philostratus (VA 4 10)enable one to conjecture that they were stoned to death And we are informed by Harpocration that the Athenians would expel two pharmakoi during the festival of Thargelia Thus the same process of change as is supposed for Massalia (and perhaps for Abdera) can be detected here (2) According to Ister, as cited by Harpocration, a man named Pharmakos stole the sacred bowls of Apollo and was stoned to death, and at the Thargelia (of an unknown Ionian city) certain things were performed in imitation of this event Very probably the principal thing performed during the rite was a ceremonial stoning (or pelting with harmless objects such as, for example, squill bulbs) accompanying the expulsion of the pharmakos Here too the above-mentioned process can be well perceived From the materials shown above it may be inferred that in very ancient times in some Greek cities, on the occasion of crises such as plague or famine or drought, to purify the city they would stone to death either the perpetrator of a sacrilegious act which was regarded as the cause of the disaster, or scapegoat(s), if it was of unknown origin Such a practice was gradually established as an annual event with the purpose of averting calamity, and subsequently the expulsion of scapegoat (s) from the community became the essential element of the ritual and stoning changed into a symbolical, ceremonial act performed in casting out the scapegoat (s)

著者

江口 裕子

出版者

東京女子大学

雑誌

東京女子大学附属比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

no.18, 1964-12

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The present essay is a sequel to my previous one on Akutagawa and Poe, which dealt with their technique of short story writing. The purpose here is to investigate the nature of their common preference for the strange, the mystical and the bizarre as subjects, and to make clear the differences as well as the similarities between the two writers by analyzing some of their macabre writings. Both wrote of mystery, terror and strange fantasies. They were both deeply preoccupied with the mystery of human existence-death, life after death, madness and such psychological abnormalities as dual personality, hallucinations, obsessions and nightmares. From his early years, Akutagawa was fond of ghostly tales and was well acquainted with the writers of Gothic romances, of whom Poe was one. It was Akutagawa who first discovered and introduced to Japanese readers Ambrose Bierce, one of Poe's successors in America. It is not, therefore, surprising that Akutagawa seems to have been more or less indebted to the writers of the Gothic tradition for the mood of his writings. He customarily endeavored to write for a weird, thrilling effect, but meanwhile impressing his readers by the use of artistic verisimilitude. His earlier works, however, prove that he failed in his attempt to make them realistic and truly believable; they seem to be little more than products of his calculating intellect and craftmanship. On the contrary, the superiority of Poe's writings is not merely a matter of literary art, but of making a full use of his own inner experience to enrich his literary world. The secret of Poe's tales of mystery and terror lies in the excellent blending of his imagination and analytical faculty, a blending which enabled him to reach far into the abyss of the human mind in its conscious or subconscious conditions, and to present the tragic drama of the mind under such critical conditions, as for instance, the awareness of going mad. There is a powerful realism in his tales. No stock characters of the conventional Gothic romance-ghosts, witches, devils and vampires-appear; rather, in most cases, the plot, the characters and the situations all belong to real life, and terror is explored on the basis of human and realistic phenomena. When Poe adds artistic verisimilitude to this basic realism, his works are at their best. It was only in his later years, when Akutagawa confronted the gruesome reality of his own diseased mind and presented the states and processes of its disintegration as they really were, that he could write with impressiveness. In my opinion, Akutagawa rivaled Poe for the first time in Haguruma, where he too created the "terror of the soul" which was Poe's special province.