著者

宮原 聡子

出版者

一般社団法人 日本アレルギー学会

雑誌

アレルギー (ISSN:00214884)

巻号頁・発行日

vol.44, no.11, pp.1305-1310, 1995

被引用文献数

1

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オリーブ花粉は, 地中海沿岸地域における主要吸入抗原の一つである. 著者は, 国内有数のオリーブ生産地である小豆島におけるオリーブ花粉の飛散状況と, オリーブ花粉症の有無について免疫血清学的臨床調査を行った. その結果, オリーブ花粉症と考えられる患者 (15名) を認めた. またオリーブ花粉症患者血清においてカモガヤ (イネ科) 花粉との交叉反応が示唆された. オリーブを含むモクセイ科花粉とイネ科花粉との共通抗原性が報告されており, 今回の結果から国内においてもイネ科花粉症患者がモクセイ科花粉によってアレルギー反応が誘発されていると推測された.

著者

平田 昌弘 辻 貴志 内田 健治 元島 英雅 木村 純子

出版者

日本酪農科学会

雑誌

ミルクサイエンス (ISSN:13430289)

巻号頁・発行日

vol.64, no.3, pp.191-199, 2015

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本稿は,1)フィリピンでの乳・乳製品の利用のされ方,2)フィリピンでの乳・乳製品の利用されるタイミングを把握した上で,3)非乳文化圏への乳文化の浸透・変遷の五形態を検証することを目的に,フィリピンのセブ州マクタン島コルドヴァ町の漁民を対象に観察とインタビューをおこなった。乳・乳製品は,中心的な食事となる魚料理には一切利用されず,朝食や間食にパンやビスケットなどと共に,主に副食的に摂取されていた。非乳文化圏と位置づけられるフィリピンに,乳文化はスペイン,日本,アメリカによる植民地支配の最中に主に伝播した。乳・乳製品は,特にスペインによる植民地統治と自然環境の影響を大きく受け,甘すぎるくらいに加工されるようになり,魚の利用を基本とした主食的な食事には浸透せず,朝食や間食として「補助栄養食」「嗜好品」「米との融合」「西欧型の食文化」の四つの形態で浸透・変遷したとまとめることができる。このような乳文化の非乳文化圏への浸透・変遷の当初の立ち位置は,フィリピンだけでなく,インドネシアなど東南アジア,そして,日本においても確認され,非乳文化圏に類似して確認される現象となっている。こうした特徴が,非乳文化圏に伝播した乳文化の浸透・変遷の当初の型なのである。

著者

永崎 研宣

出版者

日本近代文学会

雑誌

日本近代文学 (ISSN:05493749)

巻号頁・発行日

vol.95, pp.143-150, 2016

著者

モラスキー マイク

出版者

国際日本文化研究センター

雑誌

日文研 = Nichibunken

巻号頁・発行日

vol.59, pp.159-164, 2017-05-21 (Released:2017-06-14)

著者

青山 道夫

出版者

日本原子力学会

雑誌

2018年春の年会

巻号頁・発行日

2018-01-31

著者

タイチャー M.H.

出版者

日経サイエンス ; 1990-

雑誌

別冊日経サイエンス (ISSN:09170626)

巻号頁・発行日

no.193, pp.120-127, 2013-08

著者

佐藤良

出版者

国立国会図書館

雑誌

調査と情報 (ISSN:13492098)

巻号頁・発行日

no.985, 2017-11-30

著者

濱西 隆男 Takao HAMANISHI 尚美学園大学総合政策学部 Shobi University

出版者

尚美学園大学総合政策学部総合政策学会

雑誌

尚美学園大学総合政策論集 (ISSN:13497049)

巻号頁・発行日

no.24, pp.83-104, 2017-06

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公務員には法令遵守義務と職務命令服従義務が課せられている。現在の有力説は職務命令服従義務が優先すべき場合があるとするが、原則として法令遵守義務が優先すべきである。この問題は、最高裁平成24年2 月9 日判決でも決着していない。Officials shall,in the performance of their duties,comply with laws and regulations and faithfully observe the orders of their superiors in the course of their duties. The theory that latter observance shall precede the former compliance in certain cases is accepted more dominantly at present. But I think that the former compliance shall generally precede the latter observance. Although the Supreme Court judged on February 9 2012,this matter has not been settled yet.

著者

田邊 元

出版者

一般社団法人 日本体育学会

雑誌

体育学研究 (ISSN:04846710)

巻号頁・発行日

vol.62, no.2, pp.631-646, 2017 (Released:2017-12-19)

参考文献数

54

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The purpose of this study was to clarify the handing down of a martial art in a Japanese village community, focusing as an example on the Shinto Katori-Ryu School.  The Shinto Katori-Ryu School was established in Kamigawara from the mid Edo period. Kamigawara was a farm village, and the members of the school were farmers. The Shinto Katori-ryu School was characterized by the following features.  1. There was no specific master exponent at the school, and the coaching was done by the village elders. Generally, at most Japanese martial art schools, a magnate or an authority acted as a master.  2. Only the eldest sons of the village were coached, and were referred to as sozokunin, meaning “heirs”. Learners at other schools are usually referred to as “pupils”, but this was not the case here. In order to become a sozokunin, a rite of passage known as kenjyutsu denjyu was necessary.  3. The school taught not only kenjutsu, but also methods of treating plague, and was dedicated to the god of a shrine. In addition, details of village regulation were also taught.  The Shinto Katori-ryu School was closely related to village affairs, and was aimed at educating people within the village. In this way it was recognized as a “folk movement” unique to Kamigawara. After the Meiji era, the school traditions were handed down until World War 2, while maintaining the relations close to local society. Therefore, after the modern era, it was not assimilated by budo and kobudo. Later, like many folk customs, the tradition was swept aside during the period of rapid economic growth.  The organization of a martial art has generally been understood as adhering to the iemoto system. However, the organization of the Shinto Katori-ryu School took a different form, and is one example of a martial art that was nurtured and handed down by farmers.

著者

峰松 一夫

出版者

一般社団法人 日本糖尿病学会

雑誌

糖尿病 (ISSN:0021437X)

巻号頁・発行日

vol.48, no.1, pp.16-18, 2005 (Released:2008-04-11)

参考文献数

5

著者

大貫 文 齋藤 育江 多田 宇宏 保坂 三継 中江 大

出版者

一般社団法人 室内環境学会

雑誌

室内環境 (ISSN:18820395)

巻号頁・発行日

vol.14, no.1, pp.43-50, 2011 (Released:2012-06-01)

参考文献数

19

被引用文献数

2 2

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本研究は,平成17年及び平成18年に,東京都内の26オフィスビルにおいて,空気中のたばこ煙由来化学物質濃度を測定した。空気の採取は,(a)喫煙室,(b)喫煙室近傍の非喫煙場所,(c)事務室等の非喫煙室で行った。測定化学物質は,ニコチン,ホルムアルデヒド,アセトアルデヒド,アセトン,プロピオンアルデヒド,トルエン,ベンゼン,浮遊粉じん(PM)及び一酸化炭素(CO)であった。調査の結果,ニコチン濃度の最大値は,(a)267 μg/m3,(b)16.7 μg/m3,(c)1.2 μg/m3,検出率は(a)100%,(b)38%,(c)4%であった。非喫煙場所からニコチンが検出された原因としては,たばこ煙が喫煙室から漏れたことや,喫煙者に付着し喫煙室外へ運ばれた可能性等が考えられた。PM及びCO濃度とニコチン濃度との関連について,喫煙室においては,比較的強い相関が見られ,PM及びCOの濃度を指標として,室内空気の清浄化を図ることが可能と推察された。一方,喫煙室近傍の非喫煙場所においては,喫煙室と異なり相関が弱く,PM及びCOの濃度からニコチン濃度を推測することが困難であることが判明した。

著者

新井白石 著

出版者

吉川半七

巻号頁・発行日

vol.巻5, 1954

著者

川上 輝昭

出版者

名古屋女子大学

雑誌

名古屋女子大学紀要. 家政・自然編, 人文・社会編 (ISSN:21857962)

巻号頁・発行日

no.58, pp.89-100, 2012-03 (Released:2014-11-28)

著者

南條 佳代

出版者

佛教大学

雑誌

佛教大学総合研究所紀要 (ISSN:13405942)

巻号頁・発行日

vol.21, pp.55-70, 2014-03-25

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佛教大学二条キャンパス造成地であった京都市中京区西ノ京星ヶ池町にて、「三条院釣殿高坏」と墨書された高坏が出土しよしみたため、そこは、平安時代前期に右大臣を務めた藤原良相(八一三?八六七)の邸宅「西三条第」(百花亭)跡地であることが確実になった。さらにそこでは、仮名文字が記された墨書土器が多数出土した。その表記内容について解釈されている釈文を、新たに変体仮名の文字形態より分析、検討を加えた結果、出土土器(墨14)には、古今和歌集の初句が表記されているのではないかと考えられ、また、(墨15)は、「かつらきの」と判読できることから万葉歌の一部分であると考察される。それらを踏まえ、書風についても実際の書道史上の作品との比較を通して明確にする。

著者

香田 洋二

出版者

海人社

雑誌

世界の艦船

巻号頁・発行日

no.810, pp.194-201, 2015-01

著者

塙保己一 編

出版者

続群書類従完成会

巻号頁・発行日

vol.第19輯 管絃部.蹴鞠部.鷹部.遊戯部, 1926

著者

藤森 かよこ Kayoko Fujimori 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

英米評論 (ISSN:09170200)

巻号頁・発行日

no.21, pp.55-82[含 英語文要旨], 2007-03

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What is called "American feminism" in this article means liberal feminismor radical feminism. Many critics, especially French ones such as ElizabethBadinter and Emmanuel Todd, underestimate American feminism in the pointthat its pro-violence tendency hinders feminism from its mature developmentand further prevalence. This article does not share their view. As explainedlater, the pro-violence attitude of American feminism might be able to present aprototype of "a citizen of the world" in the coming (?) borderless, post-nationstatesworld promoted by globalization. Here "globalization" does not mean thelatest stage of American imperialism. Here globalization is "the process of increasinginterconnectedness between societies such that events in one part ofthe world more and more have effects on peoples and societies far away."It is true that not a few of American feminists regard violence as one of theiroptions to protect themselves. American radical feminists such as Naomi Wolfand D. A. Clarke assert that women should not hesitate to counterattack againstdomestic violence and other sexual violence. Paxton Quigley recommendswomen's owing guns against crimes. Martha McCaughey, a physical feminist, advocateswomen's going into training in martial arts for self-defense. The NationalOrganization for Women (NOW), which is a representative of liberal feminists inUSA, is positive about woman soldiers' service in war battles for national defense.Yet they are not especially pro-violent, because their attitude is necessarilyresulted from American core values.Some American feminists regard their position as "militia" or contemporarycitizen soldiers. Militia is a military force that engages in a rebel or terrorist activitiesin opposition to a regular army. Militiamen, ordinary people with theirown guns used for their hunting for food (never for pleasure) won the victory inthe American War of Independence, though some researches say that it is nothingbut a myth, not a historical fact. Myth or fact, in this point, militia symbolizesAmerican core values : freedom, independence, individualism, equality and democracy.Once American people feel that their "unalienable Rights, that amongthese are Life, Liberty and the pursuit of Happiness" are threatened by others,governments or any organizations or individuals, they might be ready to use theirown weapons. Weapon ownership is a key aspect of citizenship under democraticgovernment for some American people. They believe that the Constitution ofthe United States of America supports their view.Certainly Amendment 2 of Bill of Rights enacted in 1791 says "A well regulatedMilitia, being necessary to the security of a free State, the right of the peopleto keep and bear Arms, shall not be infringed." The survey of ABC News in2002 shows that seventy three percent of the American citizens think thatAmendment 2 guarantees their right to keep and bear weapons for self defense.American people against gun control are not only what antigun critics call "gunenthusiasts." According to one research, gun owners believe that society is aviolent place; so they prepare for the possibility of doing violence themselves ;they view this position to be the most responsible one they have to take in relationto their own safety ; they are also aware that many oppressive governmentsdo not permit firearms to be owned by the general people, because gun ownershipcan potentially threaten the government through a citizens' revolt. SomeAmerican feminists share this view with gun owners.This article does not mean that American feminists' pro violence attitudeshould be positively considered because their views are resulted from Americancore values. Even if American feminists regard themselves as militiawomen,contemporary citizen soldiers, such kind of attitude can be called caricatural.There is a hypothesis that the peripheral members in a given society try to moreradically embody the society's most sweeping ideologies than the central members.American feminists who try to be regular citizens, never "second citizens",may be more stimulated to achieve American core values as completely as possible.We should notice that this kind of caricatural American feminists providesus with a prototype of a citizen of the coming world developed by globalization,where order in world politics emerges not from a balance of power among nationstatesbut from the interactions between many layers of governing arrangements.Nation-states demand its constituency to be subject to their policies andlaws, and in exchange for its subordination, they are supposed to offer their peoplebenefits and protection. But history has been showing the examples thatnation-states could be the worst oppressor and violator for people. However,globlization might permit people to traffic the many layers of governing institutions,depending on their own needs and profits. Then, nation-states will be ableto be optional, not fatal.The political philosophy of the coming, globalized world is the most radicalform of republicanism, also called civic humanism. The coming world might beable to be the most expanded republic, a new world order governed by and forthe people. Then, people will not be able to rely on nation-states as their protectors,if people don't want state interference. In other words, future citizens ofthe world must be ready to be citizen soldiers, caricatured form of militia,"American feminists." As citizens of a republic, American feminists who premisethat they can't trust the government and its agents, do not invite the state to beresponsible for their safety, even though dependency is so seductive.Some people wonder if such a world can be the greatest prison, the mostelaborate "Matrix" controlled by invisible power. Whether the biggest republic,the new world order may be utopian dystopian, a pro-violent, pro-counterattackAmerican feminist is a prototype of a citizen of the post-nation-states world.

著者

大上 真礼

出版者

日本感情心理学会

雑誌

感情心理学研究 (ISSN:18828817)

巻号頁・発行日

vol.24, no.3, pp.119-126, 2017-05-15 (Released:2017-06-13)

参考文献数

36

被引用文献数

1

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Munashisa, or the feeling of emptiness, is an increasing challenge for elderly people in Japan. To explore how age and gender affect how munashisa is experienced, 250 men and 250 women, aged 60–79 were asked to complete sentences beginning with “Munashisa is.” They also described situations in which munashisa occurs. A text mining analysis of their answers revealed how Japanese elderly people think about or experience munashisa and the situations in which they feel it. It became clear that both gender and age affects the way in which people think about and experience munashisa. This study has shed some light on munashisa among the elderly in Japan, and serves as a base for further study.

著者

阿部 安雄

出版者

海人社

雑誌

世界の艦船

巻号頁・発行日

no.571, pp.167-173, 2000-07

著者

俣野保和 著

出版者

民友社

巻号頁・発行日

1895