著者

磯本 典章

雑誌

学習院大学大学院法学研究科法学論集 (ISSN:0919391X)

巻号頁・発行日

no.6, pp.47-64, 1998-05-20

著者

西村 真理子

雑誌

学習院大学大学院法学研究科法学論集 (ISSN:0919391X)

巻号頁・発行日

no.16, pp.1-38, 2009-03-20

著者

高橋 悠介

出版者

法政大学能楽研究所共同利用・共同研究拠点「能楽の国際・学際的研究拠点」

雑誌

金春家文書の世界 = 金春家文書の世界 (ISSN:21893624)

巻号頁・発行日

vol.7, pp.33-59, 2017-03

著者

北川 透

雑誌

日本文學誌要 (ISSN:02877872)

巻号頁・発行日

pp.63-74, 1974-09-20

著者

BELLEC CHLOE ANNE HELENE

出版者

Kyoto University

巻号頁・発行日

2017-09-25

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新制・課程博士

著者

牛山 佳幸

出版者

信州大学教育学部

雑誌

信州大学教育学部紀要

巻号頁・発行日

vol.77, pp.157-170, 1992-12-01

著者

永下 泰之

出版者

小樽商科大学

雑誌

商学討究 (ISSN:04748638)

巻号頁・発行日

vol.65, no.4, pp.257-281, 2015-03-25

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判例評釈

著者

東北大学史料館

出版者

東北大学史料館

巻号頁・発行日

no.1163, 2012-03

著者

清水 幹博 三上 育子 高橋 和寛

出版者

北海道大学水産学部 = FACULTY OF FISHERIES, HOKKAIDO UNIVERSITY

雑誌

北海道大學水産學部研究彙報 (ISSN:00183458)

巻号頁・発行日

vol.45, no.1, pp.1-8, 1994-02

著者

笠井 久会 大沢 秀一 小林 正 吉水 守

出版者

日本魚病学会 = Japanese Society of Fish Pathology

雑誌

魚病研究 (ISSN:0388788X)

巻号頁・発行日

vol.37, no.4, pp.199-200, 2002-12

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Treatment of supplied water with a high quality ultraviolet (UV) lamp was examined for prevention of scuticociliatosis of farmed juvenile Japanese flounder (Paralichthys olivaceus). In an examination for the ciliate-cidal effect of UV irradiation, scuticociliates showed low susceptibility to UV compared with fish pathogenic viruses or bacteria, the minimal killing dosage being 2.0 × 10^5 μW・sec/cm^2. UV treatment of supplied water to the tank was performed in a flounder farm in southern Hokkaido, where scuticociliatosis frequently occurred. It was revealed that the UV treatment at 3.0 × 10^5 μW・sec/cm^2 was effective to prevent scuticociliatosis.

著者

Mitsukuri K.

出版者

Inperial University of Tokyo

雑誌

The Journal of the College of Science, Imperial University of Tokyo, Japan

巻号頁・発行日

vol.29, pp.1-284, 1912-07-10

著者

IKEDA Iwaji OZAKI Yoshimasa

出版者

Inperial University of Tokyo

雑誌

Journal of the College of Science, Imperial University of Tokyo

巻号頁・発行日

vol.40, pp.1-25, 1918-05-25

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1. Boveria labialis mainly differs from B subcylindrica STEVENS in lacking the cytoplasmic lenticular mass in the aboral region and in possessing a lip-like appendage on the peristomal disc. Form B. subcylindrica var. neapolitana STEVENS it further differs in the rounded, instead of the pointed shape of the aboral end, and in the larger extension of the oral ciliary spire. 2. The conjugation is isogamic. Two individuals come into attachment with their aboral ends. 3. The micronucleus in the ordinary fission and also the synkarion form four distinct chromosomes in the same way. During the conjugation, the micronucleus divides in two different ways; i.e., its first division is amitotic, while its second and third divisions are mitotic and give rise to numerous chromatin threads instead of four chromosomes. The third micronuclear division seems to be a reducing division. 4. The conjugant meganucleus persists as such in the exconjugant. This persistent nucleus absorbs three quarter-portions of the synkarion. 5. The meganucleus often undergoes fragmentation, leading to its partical degeneration. The phenomenon seems to support HERTWIG'S karyoplasm theory. 5. The meganucleus is occasionally seen throwing off a portion of its chromatin as chromidia, which sooner or later disappear in the cytoplasm. 7. Two sorts of cysts may arise according to the circumstance of the encystment. In the one, the cilia persist, but in a highly modified state, and the cyst contents appear as a roundish polynucleate plasmic mass; in the other, the cilia are lost, and the cyst contents appear as a highly reticulated body consisting of the polynucleate plasm.

著者

長佐古 美奈子

雑誌

学習院大学史料館紀要 (ISSN:02890860)

巻号頁・発行日

no.19, pp.1-16, 2013-03-31

著者

森 隆男

出版者

近畿民俗学会

雑誌

近畿民俗 (ISSN:02882183)

巻号頁・発行日

vol.154, pp.1-16, 1999-02-25

著者

友枝 啓泰 トモエダ ヒロヤス Hiroyasu Tomoeda

出版者

国立民族学博物館

雑誌

国立民族学博物館研究報告 = Bulletin of the National Museum of Ethnology (ISSN:0385180X)

巻号頁・発行日

vol.5, no.1, pp.240-300, 1980-03-30

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In the southern part of the Central Andes there are numerousversions of a popular fox-tale, in which the fox hero travels to theheavens and crashes to the ground on his return. Some versionsend with the origin of cultivated plants which spill from the stomachof the gluttonous hero who devoured them at a celestial banquet.Dispersion after disjunction (high/low) is an invariant featurewhich characterizes story-formation (combination and functioningof tale elements) of all the versions. And this pattern recurs inthe cortamonte,o ne of the popular carnival activities in the northernpart of the Central Andes. In this activity numerous participantsin the festival fell a tall tree erected in an open square (disjunction)and rush to possess the objects with which it was decorated(dispersion).Although information on the magico-religious motive or symbolicmeaning of the Andean cortamonteis lacking, its formation is quasiidenticalwith the story of some upper Amazonian (montana) myths,which relate that humans obtained various cultivated plants fromthe fruits of an original tree which they had felled. Andeanfox-tales and the Amazonian myths thus coincide in their messageand pattern.The Amazonian myths treat not only cultivated plants but alsohuman mortality, which originates as if it were forced on those who"Chiwaco the Liar," a transformation of the fox-tale.In these versions the thrush hero, acting as spiteful mediatorbetween the celestial God and terrestial humans, is the source ofvarious aspects of human life, such as agriculture, herding, orcooking and eating. Here, man's mortality is treated indirectlyor in a reduce of form because human beings are forced to laborhard to obtain foodstuffs and their teeth, which wear-out, representman's mortality.When man participates actively in the origin process of cultivatedplants, as in the Amazonian cases, he experiences deathsimultaneously. Participating passively in the same process only asthe recipient of messages from the God, as in the chiwaco-tale,lessens his mortal experiences to a degree of labor and pains, whichgives a certain negative value to the plants derived. When he doesnot participate in the process, as in the fox-tale, only the dispersiveaspect of the origin process remains constant and seems to bestressed.Our final observation on an Andean children's play, sachatiray(cutting tree), validates these arguments.felled the miraculous tree. In the Central Andes the message ofthis simultaneous origin of cultivated plants and man's mortality istransmitted in a more attenuated form by another popular tale,

著者

須藤 健一 スドウ ケンイチ Ken’ichi Sudo Sauchomal Sabino

出版者

国立民族学博物館

雑誌

国立民族学博物館研究報告 = Bulletin of the National Museum of Ethnology (ISSN:0385180X)

巻号頁・発行日

vol.6, no.4, pp.639-766, 1982-03-30

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The texts of the three folktales presented here form part of thelong story of Panziwnap (Great Navigator) and his family on SatawalIsland, a small coral island in Micronesia. Although the GreatNavigator theme is widespread in the Caroline Islands (e.g., onUlithi Atoll [LESSA1 961], Lamotrek Atoll [KRAMER1 937], PuluwatAtoll [ELBERT1 971], and Pulap Atoll [KRAMER1 9 35] ), its motifvaries from island to island. This article presents the folktale ofPantiwnap and his family as a text, and then clarifies the "Navigator'sWay" by examining the motif suggested in these tales. Fieldworkon which this paper is based was conducted on Satawal fromJune to September, 1978 and from May, 1979 to March, 1980.Our informant was the late Isidore Namonur, a renowned Satawalesecanoe builder and navigator.In summary, the texts of the three folktales are as follows:TEXT 1: Pangwnap lived on Uman Island with his sons,Rongonap, Rongolik, Yatiniman, and Pause. When Rongonap andRongohk trapped fish, Rongohk's trap caught more than Rongonap's.When they were felling breadfruit trees to make canoes, Rongohk'swork was completed without trouble whereas Rongonap's tree didnot fall, since, unlike Rongohk, he failed to make an offering to thetree's spirit. Rongonap became angry with his father because hethought that the father had taught more knowledge to Rongohkthan he taught him. And he killed his brother, Yatiniman, whowas expert in making weather forecasts in the morning.This murder prompted Panavnap to use the name of some ofRongonap's actions in the killing as terms for parts of the canoe thatthey were making. He told Rongonap that the canoe float would becalled "taam" (lit. "raising"), implying Rongonap's raising of thestick with which he hit his brother. The sail would be called "yggw"(lit. "neck"), signifying Yatiniman's neck to which Rongonap tied arope when he dragged him into the sea. In all the names of seventeencanoes parts were derived from Yatiniman's murder.TEXT 2: Pangwnap lived on Uman with his sons Rongonapand Rongohk. One day Rongonap decided to sail to Wuung's island.On the way he met and chased away Pangwnap's nieces. He failedto prepare spear to harvest taro and coconut and therefore could notobtain any. Knowing little about Wuung's island, he did notinstruct his crew to remove their hats and coats when they nearedthe island. Further, he disobeyed his father's teaching by notpresenting a gift to the islanders who came to welcome him. Onthe island, Rongonap and his crew bathed in a clear pond, whichmade them sleepy. At night, he disobeyed Wuung's request to tellstory, and instead Rongonap and his crew fell asleep. They werethen eaten by Wuung.Sailing in search of his brother, Rongoiik met Pangwnap's niecesand gave them food. He could obtain taro and coconut because hehad brought along a spear. He instructed his men to remove theirhats and coats when they neared the island, and he obeyed hisfather's teaching by giving food to the people who welcomed him.Of the two ponds, he chose the dirty one for his men to bathe in,and this pond had the power to repel sleep. In advance, Rongohkhad woven a net which was used to catch the fish sent to destroyhis canoe. At night he put pieces of copra on the eyes of his menand recounted stories to Wuung until dawn broke. He set fire toWuung's house when Wuung fell asleep and departed the islandafter collecting his brother's and his crew's bones. Wuung's peopletried to destroy the canoe but failed. Wuung was also killed in theattempt and Rongohk, Rongonap and the crews returned safely toUman.TEXT3:Pαnuwnap lived in Uman with his sons Rongonap and Rongorik.Coming back from their sister's island, Rongonap lied to his father, contending that the inhabitants of that island had ill-treated him, so Pαnuwnap went to make war on the islanders. He scolded his son severely after learning from his daugherthat Rongonap had told a lie. Rongonap and Rongorik were further in-structed bytheir father to give food to Yanunuwayi, their younger brother, while on a voyage.Rongorik complied but Rongonap gave only empty coconuts and food wrappers.He payed for his mis-behavior when his canoe was destroyed by a typhoon during a latervoyage. He drifted alone in the sea and was rescued by Yaneinawayi,who took him to his own sand islet. Rongonap became hungryand Yanitnetwitygia ve him empty coconuts and food wrappers, justas Rongonap had done to Yaneznezwayi.Yantinziwayci aused him to suffer more by making him staylonger on the islet after he was overcome by homesickness. FinallyYanfinizwaytio ok Rongonapb ack to his home in Uman.Examination of the three folktales reveals the following mainpoints as fundamental to the etiquette of canoe builders and navigators:(1) Supernatural beings play an important role in the processof canoe-making. Before felling a breadfruit tree to build a canoe,the builder must make an offering to the spirit of the tree;(2) Navigators must learn and obey many rules. They mustreceive properly people encountered while on a voyage; they mustobserve the customs of other islands, such as removing hats andcoats when approaching it; and they must tell stories about the tripto their hosts when requested to do so; and(3) While on a voyage, navigators are obliged to offer food tothe Spirit of Navigation before they themselves eat. Failure to doso would inevitably lead to difficulties during the voyage.

著者

那須 昭夫

出版者

筑波大学文藝・言語学系

雑誌

文藝言語研究. 言語篇 (ISSN:03877515)

巻号頁・発行日

vol.50, pp.129-142, 2006-10-31

著者

山崎 敬

出版者

北陸の植物の会 / 植物地理・分類学会 = The Society for the Study of Phytogeography and Taxonomy

雑誌

北陸の植物 = The Journal of Geobotany = The Hokuriku journal of botany (ISSN:03748081)

巻号頁・発行日

vol.13, no.2, pp.49, 51, 1964-09-15

著者

龍 瀟

出版者

京都大学大学院人間・環境学研究科 社会システム研究刊行会

雑誌

社会システム研究 = Socialsystems : political, legal and economic studies (ISSN:13434497)

巻号頁・発行日

vol.18, pp.115-138, 2015-03-27

著者

羽間 稔 中野 正則 篠崎 雅史 藤澤 正人 岡本 恭行 柯 昭仁 岡 伸俊 浜口 毅樹 岡田 弘 松本 修 守殿 貞夫

出版者

泌尿器科紀要刊行会

雑誌

泌尿器科紀要 (ISSN:00181994)

巻号頁・発行日

vol.34, no.6, pp.1047-1050, 1988-06

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A case of a 32-year-old paraplegic male who fathered a girl following artificial insemination after an intrathecal neostigmine injection is described. The patient became a complete paraplegic after injury to the spinal cord caused by a traffic accident in 1971, resulting in ejaculatory disturbance. In June, 1984 the first intrathecal neostigmine injection was tried and 2.7 ml of semen was collected and offered to artificial insemination. However, the first to ninth attempt did not result in fertilization. The tenth attempt was made in March 7, 1986, and 3 ml of semen presenting 240 X 10(6) spermatozoa per ml with 5% of motile sperms was collected. This resulted in pregnancy, and the patient's wife delivered a healthy girl weighing 2552 g by cesarean section on November 19, 1986. This is the fourth case of a paraplegic who fathered a child following artificial insemination after an intrathecal neostigmine injection in the Japanese literature.