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  • 清水 富士子
    日本体育学会大会号
    1984年 35 巻 112
    発行日: 1984/10/18
    公開日: 2017/08/25
    会議録・要旨集 フリー
  • 山下 欣一
    日本文学
    1981年 30 巻 10 号 20-30
    発行日: 1981/10/10
    公開日: 2017/08/01
    ジャーナル フリー
    In order to compare the world of the Fudoki and that of the ancient ballads of Okinawa, the following points will be considered: (1) the relationship between the circumstances of compilation of the Fudoki and those of the composition of the Omorososhi (as an example of Okinawan songs) and of the composition of official histories by the Shuri monarchy; (2) the relationship between several motifs (such as "land-pulling," celestial wives, or snake bridegrooms) common to the various Fudoki and pertinent Okinawan song groups or related tale groups. I will close by showing how the archaic world of the Fudoki lives on in the songs of the Okinawan Islands, though the two are separated by more than ten centuries in time.
  • 吉永 安俊
    農業土木学会誌
    1989年 57 巻 12 号 1137-1142,a1
    発行日: 1989/12/25
    公開日: 2011/08/11
    ジャーナル フリー
    沖縄の旧藩時代の水利秩序は, それを記述する史料がなく明らかでない。そこで沖縄農業の水利秩序を当時の社会制度に視点を置いて推察を試み, 次のことを明らかにした。沖縄農業の水利秩序はおおむね租税制度とそれを支える地割制度によって決定づけられている。貢租は間切 (村) の連帯責任であるが, 與や親族が責任の主体になった。土地は地割制度によって貢租の負担高に応じて配分されるが, 平等性を図るため, 潅漑水田では水利の便がとくに重視された。平時の水利用は農民に委ねられるが, 干ばつ時には役人の意志が強く働き, したがって, 農民による水利秩序の確立はみられない。
  • 佐久本 政敦
    日本釀造協會雜誌
    1976年 71 巻 5 号 347-351
    発行日: 1976/05/15
    公開日: 2011/11/04
    ジャーナル フリー
  • 富山 弘基
    繊維製品消費科学
    2004年 45 巻 12 号 886-892
    発行日: 2004/12/25
    公開日: 2010/09/30
    ジャーナル フリー
  • 須藤 利一
    民族學研究
    1937年 3 巻 1 号 132-152
    発行日: 1937/01/01
    公開日: 2018/03/27
    ジャーナル フリー
  • 我部 政男
    年報政治学
    1984年 35 巻 79-102
    発行日: 1985/03/20
    公開日: 2009/12/21
    ジャーナル フリー
  • 小川 徹
    民族學研究
    1965年 30 巻 1 号 1-14
    発行日: 1965/06/30
    公開日: 2018/03/27
    ジャーナル フリー
  • 喜名 盛昭
    東洋音楽研究
    1980年 1980 巻 45 号 73-126
    発行日: 1980/08/31
    公開日: 2010/02/25
    ジャーナル フリー
    Da-hua-gu is a distinctive dance which has been preserved by the people of Iju, Nakagusuku village of Okinawa Island, Japan. It is distinctive of its evident Chinese influence in Okinawa Islands. Eleven men in Chinese dress appear on to the stage in a line and march slowly around the stage, as the introduction of Da-hua-ku song is played. In the middle of the song three dancers playing a drum, cymbal and clapper leave out the line, and dace comically while playing each instrument. The rest of the dancers continue their march. When the song comes near to the end, the procession begins to exit. The last line of the song is repeated many times and the tempo gradually accelerates. The three dancers roll up their climax by jumping or stooping or passing each other busily. At the end, each dancer plays his instrument alternately at intervals, and gradually exits facing backward.
    Da-hua-gu of Iju is merely a dance tradition. However, its origin seems to be traced as a dance drama. Da-hua-gu used to be performed by the people of Kuninda village who emigrated from Min-nan area of Fukien, China. Since the abolition of Ryukyu Kingdom in 1879, the people of Kuninda village stopped their performance of Da-hua-gu. We do not know in what root it was transmitted to Iju.
    Historical documents also inform us that Da-hua-gu was preformed by the royal artists of Ryukyu Kingdom in Edo (present Tokyo) when kings customarily visited Edo to greet Tokugawa Shoguns in the occasion of succession of their Shogunate as well as in the occasion of succession of Ryukyu kingship.
    When we compare the documents of Okinawa Da-hua-gu to those of the original play of Chinese Da-hua-gu performed in Ch'ing dyansty (17-20th centuries), some similarities in number and type of characters and in the content of the play are found. The story of the dancing drama in China is as follows. A noble man goes to the town to kill his time and meets a couple who are entertaining with “hua-gu” drum. He is attracted by the beautiful young wife of the hua-gu player and acts disgrace to her. The characters of this play are four including the couple. This Chinese dancing drama quite differs from Okinawa Da-hua-gu dance of Iju, which presents a mere dancing proccession.
    The present paper also introduces the song text of Iju Da-hua-gu, that has been orally transmitted. The people of Iju does not understand the meaning of the text. The original poem of the “hua-gu” song sung in the Chinese play of Da-hua-gu is shown for the interpretation of the text of the Okinawa Da-hua-gu.
  • 佐々木 利和
    学術の動向
    2011年 16 巻 9 号 9_70-9_78
    発行日: 2011/09/01
    公開日: 2012/01/24
    ジャーナル フリー
  • 比嘉 春潮
    民族學研究
    1950年 15 巻 2 号 149-152
    発行日: 1950/11/15
    公開日: 2018/03/27
    ジャーナル フリー
    Except for two cities, Shuri and Naha, and other small towns, Nago, Kadena, Yonabaru, etc., there were about 570 villages in Okinawa at the end of the War. Most of them are agricultural villages and only two or three also engage in fishing. Each village consists of several kinship groups. The average number of houses is seventy to eighty, but the range is from less than twenty to two hundred. Besides these villages, there are so-called yadori, or smaller plantations where town people came to seek arable land. These yadori villages are extensive in area, because immigrants build their houses near the cultivated land. On the other hand, ordinary villages are small in area, the houses clustered in one place. The typical agricultural village was formed first by a kinship group who came to seek water and land and settled at the southern slope of a low hill. Then they came nearer to the cultivated area. The number of houses increased due to intercourse with other kinship groups or by adding newcomers from other districts. In this way the present village, as both a kinship and local group, came into existence. Until 1899-1903, when the Land Reform Law was enacted, land was owned communally by the village, which divided the land among peasants at regular intervals, the amount in proportion to the number of family members and their work and tax-paying capacities. It was called ji-wari (land-division). Peasants had no right to possess land, but only the right to cultivate, and taxes were imposed upon a village as a whole, not upon individuals. Every village community was knit together by both kinship and economic ties. There were many institutions, customs and ceremonies for the maintenance of public peace and order, and for public health, production and tax-payment. The so-called nai-ho (inside law), which treats important matters of concern to the village, were decided at the village assembly and strictly observed as the official law of the community.
  • 東恩納 寛惇
    民族學研究
    1950年 15 巻 2 号 101-108
    発行日: 1950/11/15
    公開日: 2018/03/27
    ジャーナル フリー
  • 金城 朝永
    民族學研究
    1950年 15 巻 2 号 88-100
    発行日: 1950/11/15
    公開日: 2018/03/27
    ジャーナル フリー
    The name of Ryukyu (Luchu) first appeared in the Sui-shu (History of the Sui Dynasty). Some scholars considered that the Ryukyu mentioned here was another name for Okinawa, while others insisted that it was Formosa. Tan Shidehara, ex-President of Formosa University, criticized these ideas and concluded that it might be a colony of the old Ryukyuans in the southern part of Formosa, explored by the Chinese in early times. If his assumption is true, we may be able to reconstruct the culture and customs of old Okinawa through their colonial phase in Formosa. A no less interesting problem is raised by the legend of the Japanese hero and archer, Tametomo, who is said to have sired King Shunten, the first ruler (1187-1237 A.D.) of Okinawa according to the authorized history of Okinawa. This legend indicates the existence of a close connection between medieval Okinawa and Japan. The Yumiharizuki, a novel adapted from the legend, by Bakin Takizawa in the later years of the Tokugawa Shogunate, exerted a powerful influence upon the Japanese. There were not a few who having read the novel while young, made a visit to the legendary land. Another work on Okinawa of note during the Tokugawa period was the Nantoshi (Notes on Southern Islands), published in 1719, by Hakuseki Arai, a statesman and noted scholar of Chinese classics. After the Restoration of Meiji (1867), the Ryukyus were formally annexed to Japan in spite of Chinese protest, many Japanese came to Okinawa and wrote historical and geographical reports on the islands. As most of them were concerned with Japanizing the Okinawans, they stressed the concept of similar racial and cultural origins of the Okinawans and the Japanese, as well as the existence of close connections between them from early times. It was about half a century until the Okinawans themselves participated in research on their country. Among them, three of the most famous are Fuyu Ifa who devoted his life to the study of the Omorososhi (Collection of old songs of Okinawa), Anko Majikina, author of the History of Okinawa for IO centuries, and Kwanjun Higaonna, editor of the Nanto-Fudoki (Geographical Dictionary of Okinawa). Among the Japanese scholars who were interested in things Okinawan and not only supported but also instructed students in the field of Okinawan studies, are Kunio Yanagita, founder of Japanese Volkskunde, and Shinobu Orikuchi, noted poet and excellent folklorist. Both of thein visited Okinawa about 1920 for the research in folk religion and old customs, and made many contributions to the study of similarity between Japan and Okinawa. Yanagita organized the "Nanto-Danwa-kai." (Southern Islands Coversazione) and edited the "Rohen-sosho" (Fireside Series) in which are contained several works on Okinawa. With the moving of Ifa from Okinawa to Tokyo, the "Nanto-Danwa-kai" was reorganized by the Okinawans in Tokyo and named "Nanto-Bunka-kyokai" (Southern Islands Culture Association) which was the predecessor of the present "Okinawa-Bunka-Kyokai" (Okinawa Culture Association), now the only organ for studies on Okinawa in Japan. Before the war, in Okinawa, the "Okinawa-Kyodo-Kyokai" (Association for Studies on Okinawa) was established centering around Majikina, then President of the Okinawa Library, where there existed a collection of more than three thousand books on Okinawa. All of them were destroyed in air-raids. Since the end of the war, the Okinawans at home have been too preoccupied with their daily livelihoods and with the reconstruction of their war-devastated islands to resume studies on their own country. Members of the "Okinawa-Bunka-Kyokai", conscious of their mission to foster research on their culture, hold lecture meetings once a month and publish a bimonthly mimeographed organ.
  • 伊從 勉
    建築史学
    1998年 31 巻 2-37
    発行日: 1998年
    公開日: 2018/10/24
    ジャーナル フリー
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