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  • 新納 教義
    消化器集団検診
    1987年 1987 巻 74 号 76-81
    発行日: 1987/03/15
    公開日: 2012/12/11
    ジャーナル フリー
  • 中井 靖, 為国 孝敏, 中川 三朗
    土木史研究
    1999年 19 巻 415-420
    発行日: 1999/05/01
    公開日: 2010/06/15
    ジャーナル フリー
    維新政府の中心人物であった大久保利通が明治維新後近代化の波が押し寄せてきていた中、どのような政策・方策を行っていったかを国家プロジェクトが途中で中止されるという希なケースである野蒜築港を中心とした東北開発政策の立案過程を把握することは戦後の枠組みであった経済の1940年体制、政治の1955年体制の全面見直しが、必要であるといわれ、公共事業に対する風当たりが強く財政不足の今日に知見を与えると考える。本研究では、野蒜築港を含む東北開発事業の計画から事業中止に至るまでの経緯を探る糸口として、大久保利通の東北開発政策の立案過程を把握し、その中での野蒜築港の意義について実証的な分析を行い、考察を行った。
  • ―戸川安清寿蔵碑をめぐって―
    柴田 光彦
    書学書道史研究
    1998年 1998 巻 8 号 77-85
    発行日: 1998/09/30
    公開日: 2010/02/22
    ジャーナル フリー
  • 奥矢 恵, 大場 修
    日本建築学会計画系論文集
    2019年 84 巻 756 号 465-475
    発行日: 2019年
    公開日: 2019/02/28
    ジャーナル フリー
     From ancient times, mountains have been worshiped in Japan. Mt. Fuji is archetypal, and the huts that served its pilgrims can be regarded as the original form of current mountain huts. Since Mt. Fuji became a World Cultural Heritage site, its huts are required to be historically based. We examined and confirmed the establishment and form of Mt. Fuji's mountain huts, specifically, the stone huts on the Yoshida trail. They were built in the early Edo era and developed with the flourish of worship ascents by Fuji-ko societies. Then, we expanded our scope to the Omiya-Murayama, Suyama and Subashiri trails that were mainly used with the Yoshida trail since the Middle Ages. They have their own geographical and historical backgrounds. We examined historical materials and clarified the owners, location and form of the mountain huts (teahouses and stone huts) on each trail and the summit they serviced. We focused on these huts in relation to three areas on Mt. Fuji: Kusayama, Kiyama and Yakeyama.
     The huts were owned by Murayama Sanbo (three lodges for priests) on the Omiya-Murayama trail and by each village's oshi at the foot of Mt. Fuji on the other trails. Hyakusho managed and built the huts. On the summit, there were two temples surrounded by stone huts. Dainichido temple was managed by Murayama Sanbo and Yakushido temple by Subashiri villagers. Bids were taken for management of the stone huts in the latter.
     On each trail, the teahouses were in the Kusayama and Kiyama areas and the stone huts were in the Yakeyama area. On three trails excluding Yoshida, stations 1 to 9 were established to conduct mountain ascetic practices on Yakeyama. This suggests that Yakeyama was the most sacred and harshest environment, resulting in being referred to as the “Honzan” (main mountain of worship ascents). The huts were planned and built after natural disasters, such as the Hoei eruption and avalanches, or before Koshingoennen (a special year celebrated every 60 years) by the rulers, Murayama Sanbo and oshi. We found similarities of huts' location between the Omiya-Murayama and Suyama trails flourished till the early Edo era by Shugen-do, and the Subashiri and Yoshida trails flourished in the late Edo era by Fuji-ko.
     Depending on the trail, the teahouses had the same roofs as temples and shrines or houses in the village at the foot of Mt. Fuji. The Omiya-Murayama and Yoshida trails were managed by bo or oshi, a type of priest, and the Suyama and Subashiri trails were managed by oshi who belonged to the hyakusho class. The teahouses were made of the same materials and shapes used by the rulers' class or the villages they dominated. The scenery of the villages was continuously expanded to Kusayama and Kiyama. On the other hand, the stone huts in Yakeyama had the same form on all the trails. They had a wooden frame structure, hirairi, piled up cinders on the kiritsuma roof and around the walls and one or two entrances facing the trail. They came into sight on the boundary of Kiyama and Yakeyama, and their forms were unified like the mountain itself. Not only was the form of the stone huts unusual, but the way in which they came into being, with each owner locating and preparing suitable sites in three areas, made the stone huts a symbol of worship ascents on Mt. Fuji. In addition, about 8-16 stone huts on the summit that were used not as lodgings, but as teahouses, were lined with a tsumairi façade. It created a unique scene that was not seen on the trails.
  • 石毛 慎一
    国語科教育
    2003年 53 巻 63-56
    発行日: 2003/03/31
    公開日: 2017/07/10
    ジャーナル フリー
  • 史学雑誌
    1994年 103 巻 3 号 446-475
    発行日: 1994/03/20
    公開日: 2017/11/30
    ジャーナル フリー
  • 板垣 哲夫
    史学雑誌
    1977年 86 巻 11 号 1597-1628,1689-
    発行日: 1977/11/20
    公開日: 2017/10/05
    ジャーナル フリー
    By examining with whom and how frequently Okubo Toshimichi met with different people during the December 1867 (Keio 3)-March 1877 (Meiji 10) period, the author has come to the following conclusions about Okubo's political relationships. First, his political relations with court nobles and feudal lords (daimyo) who had held high places in the traditional hierarchy of status and authority, including Iwakura Tomomi and Sanjo Sanetomi, became gradually estranged. The decline of the influence of nobles and feudal lords in politics and the contrasting rise of Okubo's influence can be regarded as causes of that trend. Second, Okubo's relations with those who came from the same Kagoshima clan were very intimate throughout this period. After around January 1876, however, he came to rely slightly less on these relations, because with his rise in politics it became more and more possible for him to win over competent officials directly without using intermediaries based on factional ties. Third, those who came from the Yamaguchi, Saga and Kochi clans worked in cooperation with Okubo during the period of the Boshin Wars. After the Boshin Wars antagonism between Okubo and Kido Takayoshi increased. At the same time opposition to the government led by these two men increased from those outside the government. Many men from these three clans played important roles in this arena of political rivalry, and it seems that the inclination towards supporting Okubo was comparatively strong among those from Saga compared to the other two clans. As his relations with the Kido group improved from around December 1870 and the centralization of the government increased, the number of officials from the three clans who attempted to secure closer relations with Okubo increased gradually. However, this trend was also influenced by Okubo's rivalry with the Kido group, the Saigo group and others in the government. Especially after the debate on the expedition to Korea, the status of Okubo rose while the strength of those who had opposed him declined and officials from the three clans tried to consolidate their relations with Okubo. Fourth, clans other than Kagoshima, except for the above-mentioned three, had relatively few persons of importance in the government. Few from such clans played important roles in the political rivalries after the Boshin Wars to 1871. On the whole the relationships between Okubo and those from such clans were not intimate. But as his political status rose rapidly after the expedition to Korea debate, many of them developed closer relationships with him as officials in the middle rank. Fifth, those who had intimate political relations with Okubo shifted, from those who held a high rank in pre-Restoration organizations to those in lower ranks.
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