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  • 関 敬吾
    民族學研究
    1973年 37 巻 4 号 317-325
    発行日: 1973/03/31
    公開日: 2018/03/27
    ジャーナル フリー
  • 木村 迪子
    近世文藝
    2015年 101 巻 1-15
    発行日: 2015年
    公開日: 2017/04/28
    ジャーナル フリー
  • 下山 肇, 高橋 綾
    環境芸術
    2013年 12 巻 51-58
    発行日: 2013/10/26
    公開日: 2017/10/06
    ジャーナル フリー
    昨今、多くの地域で盛り上がりを見せる「地域活性化」はさまざまな試みがなされ、それぞれ成果もまちまちであるが、昔から成功を見込めるイベントとして営まれている「地域まつり」の持つ意味は大きい。そのなかでも特に、イベントのクライマックスともいえる「神輿」は、活性化にとって重要な役割を担っているようである。このような現状の中、筆者は以前からコラボレーションを重ねている高崎市の技術者集団、「高崎Art製造Projectカロエ(以下カロエ)」のメンバーとともに、群馬県のある企業が地域貢献の一環として地域まつりへ新規参入するための、「企業神輿」のデザイン及び製作の依頼を受けた。新規参入はこの地域まつりにとっても約10年ぶりということで大いに期待される中、試行錯誤の末、今後のカロエ代表作と言っても良い完成度を持って神輿は完成した。さらに、まつり本番の渡御(とぎょ)でも想像以上の盛り上がりを生じさせるに至った。古来から人々の思いの受け皿として形成されてきた神輿のデザインがどのような造形要素を持っているのか、ということを探っていくうちに得られた「空(うつ)」という概念は、人や社会を活性化し、我々がデザインしていく上でふまえておくべき、未来へも連なっていくであろう一つの造形の在り方を示している。
  • 大森 北義
    日本文学
    1980年 29 巻 12 号 31-38
    発行日: 1980/12/10
    公開日: 2017/08/01
    ジャーナル フリー
    Ryoshun Imagawa was a samurai of Ashikaga Government at the period of riots in 14th century. On the other hand, he was an excellent scholar who systematized the doctorine of Reizei-school, 1eading the way of waka. Three factors of forming his character were considered here, that is, instruction by teachers and kind red, reading and training of his "suki" for the way of waka.
  • 小野 浩
    内陸アジア史研究
    2009年 24 巻 133-142
    発行日: 2009/03/31
    公開日: 2017/10/10
    ジャーナル フリー
  • 原田 和宗
    密教文化
    2002年 2002 巻 209 号 L17-L62
    発行日: 2002/12/21
    公開日: 2010/03/12
    ジャーナル フリー
  • 坂本 麻実子
    東洋音楽研究
    1987年 1987 巻 51 号 19-44,L5
    発行日: 1987/03/31
    公開日: 2010/02/25
    ジャーナル フリー
    This article deals with the historical development of gagaku of the middle ages. It is based on a concept developed in the author's masters thesis submitted to Ochanomizu University in 1982, and follows on a series of articles published recently by the author that attempt to clarify the nature of gagaku activities at the fifteenth-century Imperial court by reference to the diaries of court nobles as chief historical source material (“Ongaku shiryo toshite no chusei no nikki ni tsuite” [‘Medieval diaries as historical source materials for music’], MLAJ NEWSLETTER, ed. by the Music Library Association of Japan, Vol. 6 No. 1, May 1984; “Jugo-seiki no gagaku-kai” [‘The gagaku community of the fifteenth century’], Ibid, Vol. 6 Nos. 2, 4, 5, 6, Vol. 7 Nos. 1, 3, 4, 5, 6, July 1984-March 1986). In this article, focus is set on the court gagaku musician Ayanokoji Aritoshi (Oei 26th year [1419] -Meio 4th year [1495]), a gagaku performer of the fifteenth-century Imperial court born in a family authorized to transmit the gagaku vocal genres (including kagura-uta, saibara, roei, imayo, etc.) in a hereditary fashion. Detailed study is made of his life as a transmitter of the gagaku tradition and his activities in terms of this vocation.
    In the field of Japanese music history it has generally been believed that during the middle ages gagaku was replaced in terms of popularity by other musical forms of the time, such as heikyoku, dengaku, sarugaku and no. It is a fact, however, that gagaku remained popular among the court nobles of the period. The gagaku of this period is yet to be studied sufficiently. The present author believes that it was due to the efforts of the transmitters of the art, such as Aritoshi, that the tradition of gagaku has survived to the present day. It is hence of value to investigate and evaluate their vocational activities. In terms of this theme, the greatest concern of the present author lies in the question of the nature of their musical activities and their everyday life at court. These court nobles, the patrons of the art, left behind diaries that describe their ordinary daily experiences and knowledge. These diaries by their very nature deserve consideration as primary historical source materials of relevance to the purpose of this article.
    The fifteenth century was an age of transition from the middle ages to the early modern period. It is characterized by a lack of political stability and the frequent occurrence of civil wars, such as the lengthy Onin no ran (Onin disturbance, 1467-77). During this time, the leaders of the Muromachi shogunate and feudal warriors respected and supported the sophisticated culture of the nobles of the Imperial court as they strived to maintain their cultural heritage. Although the existence of gagaku was threatened by the chaos of the wars of the period, it continued to survive due to the efforts of those associated with the court.
    The gagaku society of the fifteenth century has been divided by the present author into the following six historical periods.
    First period: Early Oei period (1401-1408). The period during which the third Ashikaga shogun, Yoshimitsu, ruled over both the noble and warrior classes after realizing the union of the Northern and Southern dynasties. He acted too as the leader of the gagaku society from the date of his first lessons on the sho ( 1379).
    Second period: Mid and latter Oei period (1409-1427). The period in which the Emperor Gokomatsu, following the death of Yoshimitsu under whose protection he grew to manhood, was actively involved in gagaku activities both during the years of his reign, as well as in the succeeding years following his abdication of the throne to Emperor Shoko in 1412. The
  • 棚橋 訓
    民族學研究
    1997年 61 巻 4 号 567-585
    発行日: 1997/03/30
    公開日: 2018/03/27
    ジャーナル フリー
    南太平洋ポリネシアのクック諸島は,1910年代からニュージーランドにむけて大量の労働移民を送りだし,これに加えてニュージーランドからの経済援助に依存することで命脈を保つ,いわゆるMIRAB型社会である。現在の諸島内人口がおよそ2万人なのに対して,ニュージーランドに移住・定着したクック諸島マオリは4万人に達しようとしている。人口の離散と年額1,400万NZドルを超える経済援助はクック諸島経済の活性化を誘発するよりも,むしろ低開発の持続を促し,マオリにとってのホームランドの政治経済的重要性を著しく低下させてきた。ホームランドの政治経済的脱中心化が進行するなか,クッタ諸島では,「伝統文化」に回帰してホームランドに根ざしたクック諸島マオリの文化的アイデンティティを回復し,それによってホームランドの再中心化をはかろうとする動きが政府レベルでも地域レベルでも近年顕在化した。本論では,クック諸島政府の文化政策の特質について考察し,カヌー建造をめぐるある地域的伝統回帰運動の事例をとりあげる。それによって,政府を支える文化政策と地域的実践を支える文化戦略の間にみとめられる運動,流用,対立の諸側面を記述し,現在のポリネシアにおける「文化」の問題を捉える一視角を提示したい。
  • 後藤 祥子
    日本文学
    1991年 40 巻 5 号 25-32
    発行日: 1991/05/10
    公開日: 2017/08/01
    ジャーナル フリー
    伊勢物語にいう業平と高子の恋愛譚の源を、同時代の史料が書き残した高子その人の人物像に見ようとする。皇太后・国母の地位にありながら世俗から孤立を深め、醜聞にまみれた高子は、巷間の語り種から色好み業平像と結び付けられていったのではないか。その時期は廃后の処置がとられた寛平八年から延喜初年に至る十数年間であろう。
  • Gary McPherson, 村尾 忠廣
    音楽教育実践ジャーナル
    2003年 1 巻 1 号 6-13
    発行日: 2003年
    公開日: 2018/04/11
    ジャーナル フリー
  • 飯島 明子
    パーリ学仏教文化学
    2017年 31 巻 1-30
    発行日: 2017年
    公開日: 2019/02/01
    ジャーナル オープンアクセス
    Khuba Siwichai (1878–1938) was a celebrated monk from what is now northern Thailand, who happened to become a national figure because of the conflict between his local Lan Na (Yuan) Buddhist practices and the regulations newly set up by the modern Siamese (Thai) state sangha in the early twentieth century. Almost 80 years since Khuba Siwichai’s death, his reputation as a ton bun (holy man) is still prevalent in the midst of the proliferation of contemporary khrubas, who often hold Khuba Siwichai in high esteem as the primogenitor of their respectable tradition.
    In the eyes of contemporary devotees, Khuba Siwichai may seem primarily an activist best remembered for his monumental building projects. Following a careful reading of a number of biographical writings on Khuba Siwichai, however, this paper is an examination of another significant field of his activities—the palm-leaf manuscripts he preserved. From 1926 to 1928, while engaged in the five-year-long renovation and reconstruction of Wat Phra Sing in Chiang Mai, he collected manuscripts in disrepair, sorted them, and had them copied in order to create new collections. The colophons of some of these manuscripts, in which Khuba Siwichai revealed his fervent desire and determination to achieve Buddhahood in his own handwriting, indicate that he produced some of these manuscripts himself.
    Khuba Siwichai’s deep involvement in the manuscript production are reminiscent of one of his great predecessors in the region, Khuba Kancana, who established a library for Wat Sung Men in Phrae in 1830s and is said to be the greatest single preserver of manuscripts in the history of Buddhism in Laos, Thailand, and adjacent areas. It is most interesting that the mentoring relationships relating to Khuba Siwichai can be traced back to Khuba Kancana, who had also visited Wat Phra Sing in Chiang Mai at some time in life. It is therefore quite possible that Khuba Siwichai consciously emulated Khuba Kancana’s example. In this light, Khuba Siwichai should be considered as a successor of Khuba Kancana, whose work belongs to “the cultural region of Tham script manuscripts.” This important feature of Khuba Siwichai’s legacy is rarely remembered today, mostly because reverence for Tham script manuscripts themselves has diminished considerably since the division of the region into the modern nations of Thailand, Laos, Myanmar, and China.
  • 塚田 理
    日本の神学
    1975年 1975 巻 14 号 178-192
    発行日: 1975/11/25
    公開日: 2009/10/23
    ジャーナル フリー
  • 清水 重敦
    日本建築学会計画系論文集
    2002年 67 巻 558 号 259-264
    発行日: 2002/08/30
    公開日: 2017/02/04
    ジャーナル フリー
    This paper considers the architectural positioning of the restoration of the ancient shrines and temples in the latter half of Meiji era, by following the personnel organization and the origin of the engineers. In this undertaking, architects who belonged to a generation awakened to the Japanese-style of architecture were employed as supervisor, and carpenters who gathered from the whole country in order to participate in the construction works of the large-scale traditional architecture in Kyoto in 20's of Meiji era. From the point of view of their origin, we can place the undertaking not only as the early stage of architectural restoration, but as the watershed between the traditional architecture in 20's of Meiji era and the formation of the modern Japanese style architecture after 30's.
  • 齊藤 隆信
    印度學佛教學研究
    2015年 64 巻 1 号 508-500
    発行日: 2015/12/20
    公開日: 2017/09/01
    ジャーナル フリー
  • 榊原 千鶴
    日本文学
    2011年 60 巻 7 号 44-52
    発行日: 2011/07/10
    公開日: 2017/05/19
    ジャーナル フリー

    明治期に多く作られた女性向け書簡文範のなかには、中世の軍記物語を素材のひとつとするものがある。たとえば、樋口一葉晩年の作品として広く読まれた『通俗書簡文』では、一葉による本文とは別に、鼇頭が設けられている。両者は乖離することなく、書簡文範というひとつの世界を創造した。その世界で軍記物語は、どのような役割を果たしたのか。本稿では、近代における中世文学の再生の意味を、戦時下での女性像という面から考えた。

  • 眞鍋 廣濟
    密教研究
    1940年 1940 巻 73 号 62-81
    発行日: 1940/06/20
    公開日: 2010/03/16
    ジャーナル フリー
  • 岩本 由輝
    村落社会研究ジャーナル
    2011年 17 巻 2 号 18-29
    発行日: 2011年
    公開日: 2013/04/20
    ジャーナル フリー
       Population decline, caused by increasing social mobility, and the related immigration of Hokuriku Jodo Shinshu-sect Buddhists were precipitated by the need to redevelop agriculture, reduce poverty and restore the Mutsu-Nakamura domain’s troubled finances in the latter part of the Tokugawa period. In the following paper, the memoranda of Kowata Hikobei (a rural administrator with the social position of samurai, who, along with his father, worked to organize the immigration) are used to explore the intelligence network by which 301 individuals from 57 households of the Jodo Shinshu religious community immigrated to the Mutsu-Nakamura domain during the period from 1815 to 1832.
       The arrival of some 3,000 or so immigrants in the Mutsu-Nakamura domain from 1813 to 1871 was seen as a great “success”, particularly in terms of re-invigorating the domain’s finances. It should be noted, however, that this internal migration neither assisted the contemporary strengthening of the shogunate nor hastened its collapse. Rather, having a strong intelligence network the Jodo Shinshu religious community removed itself from the framework of the shogunate, and in the process they served their own organization by, in effect, making the whole Japanese archipelago “borderless”.
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