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  • 高祖保作品年表(二)

    外村 彰

    大阪産業大学論集. 人文・社会科学編 3, A1-A21, 2008-06

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  • 高祖保作品年表(一)

    外村 彰

    大阪産業大学論集. 人文・社会科学編 2, 一五-三五, 2008-02

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  • 日本本土に残る赤椀伝説の痕跡

    名護 博

    As already described, first national queendom of the third century in the Japanese Islands was laid as a result of a social reformation movement, in which a red bowl (AKAWAN) was considered to be a symbol. A lot of document to suggest the hypothesis remains in Okinawa and Amami Islands. On the other hand, it is assumed that there are some traces to suggest it in the Japanese mainland. In this report, the folkloric documents which Kunio Yanagita offered was investigated as the evidence of "the red bowl"

    瀬戸内短期大学紀要 36, 1-14, 2005-12-30

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  • 古代尾道景観考

    稲田 全示

    尾道大学芸術文化学部紀要 5, 18-21, 2005

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  • 国際社会における武道場の祭祀儀礼について : 日米欧比較思想論(II)

    高宮城 繁

    One day in the early summer of 1996, an Australian martial artist came over to Okinawa for an intensive karate training prerequisite to take a high rank promotional examination. He was a licensed karate instructor and a devout Christian (minister). He achieved the expected purposes successfully. All material-art-training schools (dojo) in Japan have been known to conduct traditional dojo rituals (ceremonial formalities) of their own. It is rather obligatory for all parties concerned to participate in the rituals as described below : At the end of a practice session, all face the altar, kneel, and close eyes for meditation, open the eyes to bow, clap twice, and bow again. However, the aforesaid minister's attitudes towards the rituals were problematic. His disobedient behavior frustrated the people present around him. He rejected participation to the ceremony with dignity, saying "I am a Christian and don't believe in Shintoism." The next moment follows an awkward silence. People present there didn't feel comfortable. His cultural misunderstanding brought about this apprehending situation. As a matter of fact, no religious acts were demanded except for a pray to a guardian deity for safety, health and happiness of the parties. This unexpected incident induced the writer to write this paper. As the title incidents, this paper discusses the comparative thoughts and feelings between Japanese and Westerners towards the rituals originated in Japan. The writer pursued the theme on the basis of enquete survey, observance and interview. Sixty-four Japanese and sixty-one Western martial artists were asked to answer 41 questions. The core resultant findings are as follows : 1. Regardless of nationality, the great majority of martial artists feel no conflict with their respective personal religious beliefs, and they practice the traditional dojo rituals without hesitation. The following numeration (percentage) eloquently speaks of this fact. [table] The rationale for the affirmation is as belows : The honoring of a god or spirit in dojo rituals is merely a tradition of the particular martial art, and should be conducted as such. This is just a tradition, and does not impinge upon or conflict with personal religious beliefs. The rituals are simply one aspect of dojo tradition, and can be conducted in harmony with separately held personal religious beliefs. 2. On the other hand, a small number of the martial artists have negative attitudes towards the rituals. The following numeration expresses the negative value judgment. [table] As shown below, the reason of negation is the violation of the religious freedom of members of the dojo. The routine honoring of a specific god or spirit in rituals concerned directly conflicts with the religious beliefs of many people, especially those who believe there is only God, and violates the religious freedom of members of the dojo. Therefore, these types of rituals should not be conducted at any dojo. The numeration of 7.6% described above may be accounted for the extreme rarity which may well be a negligible quantity. Note : It must be pointed out herein that only two Japanese have shown an ambivalent attitude towards the rituals. That is, they were neither affirmative nor negative. The numeration calculated 3.1%. It may be conclued that the traditional dojo rituals originated in Japan have been internationally and overwhelmingly accepted by the martial artists of the world. No cultural conflict between Japanese and Westerners exists. No sense of national identity ingrained Western martial artists blocks over the process of assimilation of foreign-born cultural rituals. They have no mental interference with the traditional dojo rituals originated in Japan. They actually respect and accept the basic concept on which the rituals are based.

    沖縄国際大学外国語研究 6(2), 277-361, 2003-03-31

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  • 延喜式祝詞の表現上の特質 (1) : 大祓詞の修辞法

    亀山 和麿

    弓削商船高等専門学校紀要 17, 146-152, 1995-02-28

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  • 蟹守考

    根岸 謙之助

    日本文学 22(3), 16-24, 1973

    J-STAGE

  • 新發明糒ノ試驗成績

    木村 彦右衛門

    藥學雜誌 (227), 1-10, 1901-01-26

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