Abstract
The studies of 'Hinoe-uma' seem to have lacked the three perspectives; [1] the scope of demographic influence of 'Hinoe-uma', [2] demographic characteristics from the viewpoint of children who were born in the year 'Hinoe-uma', [3] socio-demographic influence of 'Hinoe-uma'. So we explored the various data regarding the three points in 1966 'Hinoe-uma'. First we confirmed by macro data that both Koreans and Chinese in Japan, Japanese in foreign countries and parents who had illegitimate child in 'Hinoe-uma' were also influenced by superstitions 'Hinoe-uma'. By micro sample survey data we found several new facts; (1) children born in 'Hinoe-uma' had more uncles and aunts on the mother side than children born in other years. (2) the second child born in 'Hinoe-uma' has more siblings than the second child born in other years. (3) white-collar father who had child in 'Hinoe-uma' had more number of children than father in other jobs. (4) children born in 'Hinoe-uma' knew the contents of superstition 'Hinoe-uma' and thought that if they had chance for giving births in 'Hinoe-uma', they had a baby in 'Hinoe-uma'. On possible socio-demographic influence, by using macro data, we found in 'Hinoe-uma' (1) lower birth sex ratio in March and higher sex ratio in April than average year, (2) lower domestic migratory sex ratio, (3) the increase number and rate of suicide of women, (4) the rapid increase of the number of mother-child household and the increase of venereal patients. These results were interpreted by the standpoint of influence of 'Hinoe-uma'.
