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  • 上泉 康樹, 北川 修平
    身体運動文化研究
    2020年 25 巻 1 号 1-19
    発行日: 2020/03/15
    公開日: 2022/03/31
    ジャーナル フリー

    This study aims to identify phenomenologically the embodiment of soccer in order to analyze soccer games. For this aim, this paper the authors focused on the embodiment of sports and the embodiment of the goal type ball games of team sports.

    The authors revealed that the embodiment of match type sports is represented by ʻbiporal bodyʼ. It is possible for this ʻstructureʼ (body scheme) of intercorporeality of match type sports to be compared to the symbolic figure of Uroboros which is a monster connected the tails of two snakes.

    The embodiment of the goal type ball games of team sports has dependency on the situation and complexity. In the goal type ball games of team sports, meanings of each situation are emotionally recognized through the variety of facial expressions and gestures that all of the ʻotherʼ including allies, enemies, ball, goals, pitch and so on shows. In doing this, it revealed that it is sensitive and emotional sports. The training the ability of emotional recognition is required in soccer and the other goal type ball games of team sports.

    The future topic is to clarify the embodiment of soccer based on the results considered in this papers.

  • 塩田 博之
    コンクリート工学
    2018年 56 巻 6 号 541-542
    発行日: 2018年
    公開日: 2019/06/01
    ジャーナル フリー
  • ――世界市民のためのグレイディッド・リーダー ――
    横山 孝一
    群馬高専レビュー
    2022年 41 巻 1-12
    発行日: 2022年
    公開日: 2023/04/26
    研究報告書・技術報告書 オープンアクセス
    This is a guide to National Geographic's Our World, the graded reader series of 54 books from Level 1 to Level 6. It seems that the first level is for small children just starting elementary school, but as the level goes up, the series books become more and more appropriate for foreign learners of English, especially junior high school or even high school students. Actually, Lee Wagner's Better Lives with Bionics from Level 6 is worth reading due to both the subjunctive mood and the theme of modern technology, like "Imagine if you lost a hand. Wouldn't you wish for an artificial hand that could hold, touch, and feel just like the hand you lost?"
    As the famous publisher's well-chosen title Our World shows, this series is made up from the ideal viewpoint of world citizens, regardless of race, religion, or sex. If you missed seeing the publisher's name, you would not know in what country these books were published. In fact, despite the fact that the books were printed in the United States, people could believe that they came out in Japan because one of the authors is a Japanese woman named Yuko OKAMURA, and in the series there are pictures of a Japanese-style house, a Japanese traditional musical instrument shakuhachi, and a Japanese girl dancing the Bon festival dance.
    The fact is, Our World series can be read with familiarity by any people all over the world just because these books mention your country and unique culture somewhere. Unlike the outdated 20th century English textbooks by pure white, English-speaking writers, this series is a work of worldwide collaboration for world citizens, focusing on a diversity of races and their cultures including white people in the United States and the United Kingdom instead of these native speakers of English and their Western civilization only.
    Our World books consist mainly of old folktales and legends from around the world such as Hare Is Scared from Africa, Stone Soup from France, The Four Blind Men from India, Mouse Deer in the Rain Forest from Indonesia, The Mirror from Korea, The Empty Pot from China, Rhodopis from Egypt, The Green Rabbit from Mexico, How Tiger Got His Stripes from Vietnam, Two Brothers, Two Rewards from Japan, The Tailor and His Coat from Russia, and so forth. Compared with other publishers' series, these stories are freshly unknown to the average reader, so even adults will find them fascinating, impressed with their unique but understandable ways of thinking.
    As supplements to the above-mentioned folk stories, modern-day, curious related facts are described with wonderful photographs at the last pages of each book. Whether young or old, you will realize that our world is quite interesting, surely wanting to know more about it through the international language, English.
  • 岡田 明子
    オリエント
    2003年 46 巻 2 号 256-261
    発行日: 2003年
    公開日: 2010/03/12
    ジャーナル フリー
  • 「ぺロタ・ミシュテカ国際トーナメント2015」調査報告
    小木曽 航平
    スポーツ人類學研究
    2015年 2015 巻 17 号 11-22
    発行日: 2015/12/31
    公開日: 2023/01/18
    ジャーナル オープンアクセス
  • 「収斂」の新たなイメージに向けて
    古茂田 宏
    哲学
    2002年 2002 巻 53 号 90-104,247
    発行日: 2002/04/01
    公開日: 2010/03/05
    ジャーナル フリー
    There are two main types of justification of moral relativism : theoretical and practical. The former is not inherently problematical. But the latter, which asserts that moral relativism is desirable because it leads a desirable end, i.e., tolerance, contains a paradox. Because in saying so, moral relativism, namely the morality of liberal tolerance, comes to regard itself as a non-relative (absolute) morality. In this thesis, we elucidate the paradoxical problematique of relativism and tolerance by referring to the argument of Bernard Williams. And after that, we try to find a way out of the vicious circle of tolerance and intolerance. In this search, it is Richard Rorty that gives us an important suggestion. Our basic strategy is not only the critique of relativism but also the one of a tacit premise shared by both sides of relativism and absolutism (or universalism). This common presupposition is the way of regarding different societies as incommensurable axiomatic systems. Our trial will give an alternative image of “convergence” among many different moral communities.
  • 小木曽 航平
    体育学研究
    2017年 62 巻 1 号 115-131
    発行日: 2017年
    公開日: 2017/06/22
    [早期公開] 公開日: 2017/03/18
    ジャーナル フリー
     Global recognition of traditional and indigenous sports as assets of intangible cultural heritage (ICH) has been growing in the last decade. Pelota Mixteca is one example of a traditional and indigenous sport played in Oaxaca, Mexico. Designated as an intangible cultural heritage by the Oaxaca local government in 2011, Pelota Mixteca has been developed in California by Oaxacan migrants. Moreover, an annual Pelota Mixteca tournament has been held in Fresno County since 1998. This paper examines the process of diffusion of Pelota Mixteca into the United States and highlights specific cultural aspects that showcase traditional and indigenous sports as ICH.
     The methodology of this study involved an ethnographic investigation of Pelota Mixteca in both the United States and Mexico, highlighting 2 annual tournaments held in Fresno County in 2015 and 2016. Now, these tournaments serve as a symbol of the cultural diffusion of Pelota Mixteca into the United States. Based on fieldwork from tournaments, this paper discusses 3 cultural aspects of Pelota Mixteca as follows.
     First, the tournament participants, including organizers, players and spectators, came from diversified backgrounds, comprising immigrants and non-immigrants from Oaxaca, first-generation and second-generation Mexican-Americans, and Pelota Mixteca players from the center and periphery of Oaxaca. All of the participants symbolized the complex Oaxacan society.
     Second, the tournament is an arena for cultural politics representing Mexican or Oaxacan images. Mexican government agencies and university migrant services have recognized the Pelota Mixteca tournament as a cultural device by which Mexican immigrants can express their identities. In addition, the tournament has also raised consciousness of cultural roots among the participants from Mexico.
     Finally, the tournament, or location where Oaxacans play Pelota Mixteca, is a meta-home. No matter who participates, where the participants come from, or when the tournament takes place, Oaxacans feel they have found a home when Pelota Mixteca is played. Oaxacans have built Pelota Mixteca courts in their various migration sites, such as Mexico City and California, since the 1930s. It can be argued that if Oaxacans did not have Pelota Mixteca, they would not have had the motivation to migrate to the various areas they now inhabit.
     From what has been said above, it can be concluded that acknowledging traditional and indigenous sports as ICH allows an understanding of the ambiguity and polysemy of that sport in relation to other cultures. For this purpose, a sports anthropology approach may prove valuable in the future.
  • 今泉 裕子
    会誌食文化研究
    2017年 13 巻 55-64
    発行日: 2017年
    公開日: 2022/03/04
    ジャーナル フリー

    The dish known as Chiles en Nogada, decorated with the three colors of the Mexican flag, is considered the symbol of Independence Day in contemporaiy Mexico. The purpose of this paper is to examine the process of creating this Mexican national cuisine, and to explore the positioning of this dish in the cookbooks of Josephine Velazquez de Leon, renowned as the mother of Mexican cuisine. Indigenous dishes made with com, and more recently created cuisine from rural Mexico, were accepted by all citizens, including the ruling class, between the 1940s and 1960s, after the Mexican Revolution. These dishes have become recognized as Mexican national cuisine. Examination of cookbooks published during this era has revealed that Chiles en Nogada was described as only one of several regional dishes associated with St. Augustine Day in August: Chiles en Nogada did not yet play an important role in integrating and unifying Mexican citizens.

  • 第15回嗜好品文化フォーラム(2017.5.13)報告
    井野瀬 久美惠, 臼井 隆一郎, 斎藤 光, 速水 健朗, 藤本 憲一, 高田 公理
    嗜好品文化研究
    2018年 2018 巻 3 号 95-108
    発行日: 2018年
    公開日: 2022/08/31
    研究報告書・技術報告書 オープンアクセス
  • [記載なし]
    史学雑誌
    2007年 116 巻 9 号 1587-1558
    発行日: 2007/09/20
    公開日: 2017/12/01
    ジャーナル フリー
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