著者

北舘 佳史

出版者

中央大学文学部

雑誌

文学部紀要 史学 (ISSN:05296803)

巻号頁・発行日

vol.67, pp.113-137, 2022-03-10

著者

斎藤 元秀

出版者

法学新報編集委員会

雑誌

法学新報 (ISSN:00096296)

巻号頁・発行日

vol.123, no.7, pp.383-410, 2017-01-16

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二〇一四年三月、ロシアがウクライナのクリミア半島を併合し、国際社会の厳しい批判をよんだ。米国がロシアに対して厳しい経済制裁を実施した結果、米露関係は悪化し、一九七三年以来最悪の状態にある。しかし、中国は巧妙に立ち回り、ロシアとの友好関係の維持に努めている。 ウクライナ危機については、リチャード・サクワ、アンドリュー・ウイルソン、ラジャン・メノン、ユージン・ルマーの研究をはじめ、これまでさまざまな分析がなされている。しかし、断片的な分析はあるものの、中露関係の文脈でクリミア危機を体系的に考察した研究はほとんど見当たらない。 本稿で明らかにしたいのは、次の諸点である。⑴ロシアはウクライナをどのように位置づけているか、⑵中国にとってウクライナの重要性とは何か、⑶プーチン大統領はなぜクリミア併合(編入)を決意し、いかなるプロセスを経てクリミア併合作戦を実施したのか、⑷中国はクリミア併合をどのように考え、クリミア併合後、中露関係はどのように展開したのか、⑸予見しうる将来における中露関係の展望はどうか。

著者

黒田 友哉

出版者

専修大学法学会

雑誌

専修法学論集 (ISSN:03865800)

巻号頁・発行日

vol.145, pp.53-82, 2022-07-15

著者

片山 ふゆき

出版者

北海道教育大学語学文学会

雑誌

語学文学 (ISSN:24358754)

巻号頁・発行日

vol.61, pp.38-48, 2022-12

著者

櫻井 準也

雑誌

尚美学園大学総合政策研究紀要 = Bulletin of policy and management, Shobi University (ISSN:13463802)

巻号頁・発行日

vol.28, pp.101-110, 2016-09-30

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現代のポピュラー・カルチャー(大衆文化)の一つである漫画には、手塚治虫や石ノ森章太郎などの漫画界の巨匠たちをはじめ、多くの漫画家の作品に考古学者が登場してきた。その数は1960年代まではそれほど多くなかったが、1970年代になるとその作品数が増え、当時のオカルトブームの影響を受けた作品に考古学者が登場するなど当時の世相を反映している。また、1950年代から1960年代の考古学者キャラクターは中年男性で、普段は学者らしいスーツ姿、発掘調査や野外活動においては作業着姿やサファリ・ルックで描かれるが、1970年代になるとこれらとは異なったイメージの新たなキャラクターが出現している。このように、漫画作品は当時の日本社会における考古学者や考古学のイメージを知ることができる貴重な資料として捉えることができる。

著者

星野 宏美 ホシノ ヒロミ Hiromi Hoshino

雑誌

ことば・文化・コミュニケーション : 異文化コミュニケーション学部紀要 = Language, culture, and communication : journal of the College of Intercultural Communication

巻号頁・発行日

vol.3, pp.11-24, 2011

著者

彭 飛

出版者

国文学研究資料館

雑誌

国際日本文学研究集会会議録 = PROCEEDINGS OF INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE (ISSN:03877280)

巻号頁・発行日

no.15, pp.9-23, 1992-03-01

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In China there are no classical books of systematic mythology like Kojiki, Nihonshoki, Fudoki in Japan. Very often Chinese myths are taken into history and society. But in some minorities in China quite a few of the myths in their original styles are still seen, and they offer important materials for comparative studies of China and Japan.Today I would like to try a comparison between those minorities' myths, mostly the Naxizu', and those of Japan. My themes will be (l) their common motifs in myths (2) myths seen in the pictograph of the Naxizu and Japanese mythology in Kojiki, Nihonshoki.The pictograph of the Naxizu excited the scholars of letters and literature over the world not only because it is the most pictorial set of letters in the world, but because it has a few people still using it, and because the documents written in the pictograph are greatly important in their contents -myths and songs.We can see in the pictograph and its myths the ancient people's view of the world, their mythical thinking and imagination. Today I'd like to focus mainly on the egg and the germ of the reed in the "myths of oviparity," "floating bridge in heaven", "the moon and the frog," and "the divine marriage." Also I'd like to take up "Amanoiwato-gomori (the Hide in the Gate of the Celestial Rock Cave) and the cock" to look at folk events and legends of the magic power of the cock; the relation between カミ(the upper world) and 神(God); the theme of heaven and earth, men and gods.Finaly I will speak about significance and problems of comparative sutudies on the myths of Japan and China.

著者

小山 祥子 KOYAMA Shoko

巻号頁・発行日

vol.47, pp.23-32, 2014-03-03

著者

藤田 稔

出版者

山形大学法学会

雑誌

山形大学法政論叢 = YAMAGATA UNIVERSITY THE JOURNAL OF LAW AND POLITICS

巻号頁・発行日

vol.73, pp.12-46, 2020-03-30

著者

村瀬 寿代 Hisayo Murase

雑誌

桃山学院大学キリスト教論集 = St. Andrew's University Journal of Christian Studies (ISSN:0286973X)

巻号頁・発行日

no.37, pp.19-43, 2001-03-01

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Guido Herman Fridolin Verbeck, a native of the Netherlands, was one of the first Protestant missionaries sent to Japan by the Dutch Reformed Church in America. From the time he arrived in Nagasaki in 1859 he gave lessons in foreign languages, taught Western sciences and technology and introduced Western constitutions to young Japanese in Nagasaki. He even had Bible classes for certain inquirers in the hope of introducing Christianity rightfully and legitimately to Japan. He soon became popular among Japanese who desired to get modern Western knowledge. After spending about ten years in Nagasaki, he was invited to Tokyo to work with the Japanese Government and to help establishing the present Tokyo University. It was at this period of time that he contributed in various ways to the modernization ofJapan. Verbeck's life and work was first introduced in his biography, Verbeck of Japan, published in the United States in 1900 by William Eliot Griffis. Griffis himself was invited to Japan as a teacher of chemistry and science by Verbeck, and because he stayed with Verbeck for a while in Tokyo, he actually observed how Verbeck worked for and served Japan and her people. Although Vbrbeck of Japan is one of the most important documentations for research on Verbeck,its author Griffismade many historicalmistakes and in some parts misunderstood the facts. Many historians seem to believe almost all the things Griffis said in his book and do not seem to question his comments. In this essay, I use many other historical sources to correct Griffis' errors, point out the mistakes the researchers made, and offer a more accurate view. During the period Verbeck stayed in Nagasaki, he taught at the Saga School which was financiallysupported by Prince of Saga.It is said that establishing the Saga School in Nagasaki is both Okuma Shigenobu and Koide Sennosuke's idea and it was they who invited Verbeck to their school as a director.Yet the details of the Saga School do not seem to have been told so far by any researchers. I try to clarify when and how Okuma and Koide tried to estahlish the Saga school. Although Verbeck went to a Presbyterian theology school and was ordained as a Dutch Reformed missionary, he was educated at the Moravian school in Zeist in the Netherlands and belonged to the Moravian Church until he entered Auburn Theology School in America in 1856. In my opinion, Verbeck was affected in many ways by the Moravian Church,as can be observed from the way he conducted mission work and preached the gospel. Since the Moravian Church has never been introduced to Japan, there are very few researchers on Moravian Brethren and practically nobody has studied the relation between Verbeck and the Moravian Church. It is necessary to take his original denomination into consideration to understand Verbeck's way of engaging himself in missionary work.

著者

村上 まどか

出版者

実践女子大学

雑誌

實踐英文學 = Journal of Jissen English Department (ISSN:03899764)

巻号頁・発行日

vol.73, pp.93-111, 2021-03-04

著者

横道 誠

出版者

エスノグラフィーとフィクション研究会

雑誌

パハロス = PÁJAROS (ISSN:2435905X)

巻号頁・発行日

no.2, pp.70-90, 2021-09-30

著者

井上 厚史 Atushi INOUE

出版者

島根県立大学北東アジア地域研究センター

雑誌

北東アジア研究. 別冊 = Shimane journal of North East Asian research. [Special issue] : North East Asian region (ISSN:13463810)

巻号頁・発行日

vol.3, pp.31-46, 2017-09-13

著者

高野 さやか

出版者

中央大学総合政策学部

雑誌

総合政策研究(JJPC) (ISSN:13417827)

巻号頁・発行日

vol.27, pp.1-10, 2019-03-01

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Since the 1990s, both donor and recipient countries of international legal assistance programs have increased in number, working with diverse issues related to good governance and the rule of law. Although legal scholars and practitioners share the geographical area and topics with anthropologists, the dialogue between them is limited at this point. This article attempts to shed some light on the background of this situation to promote future interactions. Legal anthropology and anthropology of development both have a long history but have kept some distance from the rule of law building projects for different reasons. For example, the notion of rule of law, essential in the discourse of development, rarely enters anthropological discussions, because of the implicit social evolutionism that anthropologists try to overcome. However, it is also significant that the rule of law building is at present under the influence of participatory development theory, which allows considering the multiple layers of law and the dynamic interactions between them. On the other hand, legal pluralism, often regarded as a threat to rule of law, is for legal anthropologists, not a normative concept to be aimed for but is a social fact to start with. Understanding these different connotations of important terminologies would be beneficial in enhancing the space for cooperation between law and anthropology.

著者

伊藤 直也 岡田 佑一 米澤 朋子

雑誌

研究報告知能システム(ICS) (ISSN:2188885X)

巻号頁・発行日

vol.2020-ICS-198, no.8, pp.1-8, 2020-02-29

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本稿では,ユーザが SNS のつながりを通じ特定のジャンルの知識を獲得することを目指し,適切なレベルや範囲の知識を有した人たちを集めたコミュニティを形成する他ユーザとのつながりの最適化手法を提案する.Twitter ユーザのアカウントを大量に集め,各アカウントの知識量を算出し,アカウント数やツイート数を制約として与えながら知識量を最大化する最適化問題を解くことでコミュニティ構成を決定する.被験者実験の結果から,提案する最適化手法により得られたユーザ群はランダムに選ばれたユーザ群と比較して有意に当該ジャンルの知識が表れていると解釈されたことが示された.

著者

渡辺 和子

出版者

リトン

雑誌

死生学年報

巻号頁・発行日

vol.4, pp.155-185, 2008-03-31

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People in Ancient Mesopotamia (ca. 3000-500 BC) believed that they would continue to exist as spirits (et.emmu) after death in the netherworld and they must be fed with kispu, which their living family had to periodically offer to them (see the author’s “Offering for the Dead in Mesopotamia,” Annual of the Institute of Thanatology 2007).If the spirits were not adequately buried or taken care of, they could cause various troubles for the living. These could be evil omens, frightening apparitions, or physical or mental diseases. The professionals who handled these problems were called ??ipu which is still defined by standard Akkadian dictionaries as ‘magician.’ Recent studies have shown that the ??ipu belonged to a temple and had not one but several functions including priest, magician and physician. And the asu, which is conventionally translated as ‘physician,’was proved to have been the pharmacist, bone setter and performer of minor surgery and to have assisted the ??ipu. JoAnn Scurlock (esp. 2002, 2005 and 2006) contributed greatly in presenting a much clearer image of the ??ipu caring for spirits and healing diseases caused by them in Mesopotamia. It is not easy to understand ancient phenomena as belonging to several modern categories such as religion, magic and science, at the same time. These categories, however, are undergoing reconsideration today.Departed spirits are the responsibility of the living family. But many texts assumed the existence of all kinds of spirits, of both known and unknown people, which might cause trouble for unspecified reasons. It can be compared with the long Japanese tradition caring for not only メソポタミアの「慰霊」と「治療」 the spirits of one’s own family, shouryou( 精霊), but also the spirits of strangers, muen-botoke( 無縁仏), mainly on the occasion of urabon( 盂蘭盆). Anthropology and Ethnology have been the analyzing ambiguous attitude of living people toward their ancestors and the dead who might be merciful or frightening for them.V. Jankelevitch (1966), a French philosopher, distinguished ‘the death in the third person, in the second person and in the first person.’ However, he added that death in each person is reflexively death in the first person. Ph. Aries (1977) adopted certain key terms such as ‘the death of the self (la mort de soi)’ and ‘thy death (la mort de toi)’ from Jankelevitch for his reconstruction of a history of Western Europe from the Middle Ages to fit the respective attitudes toward death. Aries added that death has come to be thought of as taboo in the latter half of 20th century in Europe.K. Yanagida (1995) applied the theory of ‘person’ in death to describe matters related to death in contemporary Japan. He explained that ‘my death,’ ‘your death’ and ‘his/her/people’s death’ are all totally different. He later (2002) suggested, however, the idea of ‘death in person two-pointfive(’ 二・五人称), so that we could have an empathy with ‘death in the third person.’ It is not rare now in Japan to hear : ‘His/Her death is for me the death in ‘person two-point-three(’ 二・三人称), that is: ‘nearer to the second person than to the third person.’ In Japanese, grammatical person is usually expressed in cardinal numbers, (such as ‘person one’ (一人称), not in ordinal numbers such as ‘the first person’ (第一人称). This makes it possible to add further divisions between two and three.It is not wrong to adopt foreign thoughts and terminologies and to improve on or change them to make them fit for our situation in Japan. We should, however, consider the ambiguity of both death and the dead. We should also be aware of distortions that occur when we use modern and contemporary terms for ancient phenomena.

著者

加藤 一郎

出版者

文教大学大学院言語文化研究科付属言語文化研究所

雑誌

言語と文化 = Language and Culture (ISSN:09147977)

巻号頁・発行日

vol.13, pp.141-157, 2001-03-01

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Estas malriĉaj la "vidaj dokumentoj", kiuj prezentas la realecon de la Holokaŭsto. Krome, absolute ne ekzistas "vidaj dokumentoj", kiuj prezentas la proceson de la masaj ekzekutoj en la "gasaj ĉambroj" de la koncentrejoj de Auschwitz, la simbolon de la Holokaŭsto. En tiu situacio publikis la albumo de David Olére, kiu meme estis la prizonulo de Auschwitz kaj tuj post la liberiĝo skizis kelkajn skizojn pri la proceso de la masaj ekzekutoj. Pro tio la ortodoksaj historistoj pri la Holokaŭsto prezentas la skizojn de David Olére kiel "vidajn dokumentojn" de la proceso de la masaj ekzekutoj. Sed, en tiuj skizoj ekzistas multaj eraroj kaj misprezentaĵoj.

著者

伊藤 渉 イトウ ワタル Wataru ITO

出版者

東洋大学法学会

雑誌

東洋法学 = Toyohogaku (ISSN:05640245)

巻号頁・発行日

vol.53, no.1, pp.67-92, 2009-07-01

著者

長谷川 弘一

出版者

会津大学

雑誌

会津大学文化研究センター研究年報 = The University of Aizu Center for Cultural Research and Studies Annual Review (ISSN:13414003)

巻号頁・発行日

no.21, pp.91-110, 2015-03

著者

德田 敦大

出版者

中央大学大学院研究年報編集委員会、中央大学理工学部事務室

雑誌

大学院研究年報 理工学研究科編

巻号頁・発行日

vol.50, 2020-09-01