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  • 藤原 正義
    日本文学
    1994年 43 巻 5 号 1-11
    発行日: 1994/05/10
    公開日: 2017/08/01
    ジャーナル フリー
    反俗・自由の禅者一休を終生思慕し、兼ねて念仏即往生の時衆分でもあった宗長は、主体の自立と自由を庶幾し、自己のありようを懐疑し自問・自嘲しながら、それ以上にすすみ出ることなく終ったが、その懐疑と低迷は、動乱の時代を生きて苦悩した知識人の証跡であった。
  • 史学雑誌
    1993年 102 巻 11 号 2038-2067
    発行日: 1993/11/20
    公開日: 2017/11/29
    ジャーナル フリー
  • 史学雑誌
    1992年 101 巻 8 号 1514-1546
    発行日: 1992/08/20
    公開日: 2017/11/29
    ジャーナル フリー
  • 佐藤 博信
    史学雑誌
    1983年 92 巻 4 号 449-471,566-56
    発行日: 1983/04/20
    公開日: 2017/11/29
    ジャーナル フリー
    The present paper attempts to clarify the basic movements of the Oyama Family (小山氏) of Shimotsuke province (下野国), a warrior clan who, together, with the Ashikaga Family, played a central role as one of the "patrician" families of the eastern provinces during the Muromachi and Sengoku periods. The method of analysis utilized takes on the form of individual investigations concerning consecutive Oyama family heads. As a result of organizing both documents issued and received by these family leaders on the basis of a complete analysis of such objective data, a preinitiation name (osanana 幼名), current name (tsusho 通称), given name conferred at initiation (namae 名前), title in the central goverment (kanto 官途), title in the provinces (juryo 受領), and abbreviated signature (kakiHan 花押), the author attempts to shed light on the fundamental political and historical substance of the generational changes which took place during the resurgence of the clan following the rebellion of Oyama Yoshimasa (小山義政) in the Namboku-cho period. The study begins with Yasutomo (泰朝) and continues through the family headships from Mitsuyasu (満泰), to Mochimasa (持政), Shigenaga (成長), Masanaga (政長), Takatomo (高朝), Hidetsuna (秀綱), Masatane (政種), and Hidemune (秀宗). The investigation demonstrates that not only the objective documentary evidence was born from a regular pattern of change, but also the particular generational changes were in many cases marked by intra-family conflicts. Also, within this historical process the author sees an important function played by the relationship of the Oyama Family to the Muromachi Bakufu government in the eastern provinces (Koga Kubo 古河公方). The conclusion that it was this close relationship to the Koga Kubo Ashikaga Family which determined the political destiny of the resurrected Oyama Family during the Muromachi and Sengoku periods. That is, the decline of the eastern Ashikaga Family power in the late Sengoku period necessarily led to the fall of the Oyama clan and consequently paved the way for its later retainership ties to the Go-Hojo Family (後北条氏).
  • 鈴木 正崇
    民族學研究
    1978年 43 巻 3 号 221-250
    発行日: 1978/12/31
    公開日: 2018/03/27
    ジャーナル フリー
    When we discuss the problem of how to recognize the world around us, regional differences have a definite significance. On understanding of this problem is also of value in the case of reconstructing the spacial order by using the data of a small village. the purpose of this paper is to take up the case of a religious village. Hasuge of Kanagawa prefecture, Japan, and clarify the space construction formed by Hasuge villagers. In Edo era, Hasuge has been the village of shugenja, the practitioners of shugendo. Shugendo is a Japanese mountanious religion which took the form of a sect near the end of Heian era when Japan's ancient religious practices in the mountains had come under the influence of various foreign religions. Shugenja, the practitioners of shugendo, who retreat into the mountains where they practise various ascetic rites for a number of days, then they go back to the place where ordinary people are living, where they exhibit supernatural powers by making devinations, exorcisms and so on. The role of shugenja is to act as a mediating bridge between "this world" and "the other" through which their supernatural power may be transmitted. As the character of shugenja would implicate, they are supposed to be a group which live in liminal places ; the border of mountanious district and level land, the land at the edge of the water, the boundary with sacred taboo quality, etc. Hasuge, near Nakatsu river, is located on the edge of Tanzawa mountains and Nakatsu level land. This space construction helped make them the mediator between "sacred" and "profane". The present villagers in Hasuge are not shugenja, because sects of shugendo was prohibited by Meiji government in 1872. But, it seems to me that a continuity of their function still exists from the view point of the space construction. In order to make it clear, it is neccessary to classify the space in Hasuge village through the analysis of ethnographical data and historical documents. On the operational level, we divide the space construction in Hasuge village into two parts ; inner world and outer world, and, first, we'll illustrate the character of the inner world. The space of the inner world in old Hasuge village consisted of three areas. They are the following. 1) a religious area, tax free land 2) a reclaimed rice-field where villagers are responsible for the payment of taxes 3) a rice-field where commander-in-chiefs in Edo era made an offering toward shugenja Of the three areas, let us consider the "religious area" as being looked upon as the central part by villagers, and classify it into two areas ; a holy place and a settlement. Historical geographical documents writes that the holy place is located in a mountanious district, the western part, and the settlement is located in a valley, the eastern part. These locations and their designations retain their original connotations to the present-day. It may be noted that the implication of this orientation is important to the space construction. Villagers who live in Hasuge, have the idea that the western part is "sacred", but that the eastern part is "profane". By giving a detailed account of the space construction, we can discover a fundamental axis from southeast to northwest. Since the path that villagers climb up to worship the Hasuge shrine in a holy place, goes from southeast to northwest, and Mt. Hasuge is represented by a sacred snake that coiled up from the southeast to the northwest, villagers seem to believe that a point in the nothwest is superior to one in the southeast.
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