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Strong Rayleigh Wave Radiation Toward Southwest From Ionospheric Observations of the Elbistan Earthquake of the 2023 Kahramanmaras, Türkiye, Doublet
No full textThe 2023 Elbistan (Mw 7.6) earthquake, the second event of the Kahramanmaraş, Türkiye doublet, occurred by bilateral sub‐ and supershear fault ruptures toward northeast and southwest, respectively. Utilizing the data from a dense network of global navigation satellite system (GNSS) receivers in Türkiye, we investigated the Rayleigh surface wave signatures in the ionosphere. We found significantly larger signals to the southwest of the epicenter that cannot be explained by the satellite line‐of‐sight geometry. This strong beam toward southwest, possibly caused by the supershear rupture, was also supported by observations with seismometers and GNSS kinematic solutions. Our finding demonstrates that Rayleigh wave signatures in ionosphere contain rich information on earthquake source processes
The Current Situation of Sámi Crafts Duodji : Focusing on the Cups made from Birch Burl
No full textDuodjiは北方先住民サーミの工芸をあらわす言葉である。この言葉は西洋美術的なパラダイムとは異なるサーミ自身の立場からサーミの工芸を示した言葉であると同時にduodjiの作り手であるduodjár によって作られたモノ全般を指す言葉としても用いられている。サーミは主にノルウェー、スウェーデン、フィンランド、ロシアの4ヶ国にまたがって住む先住民族である。北サーミ語のduodjiという言葉は、20世紀の制度化を経験しながら西洋美術的な手工芸とは異なる独自の概念として積極的に利用されてきた。本稿ではduodjiと呼ばれる様々な工芸の中でも白樺のこぶから作るカップ、フィンランド語で「kuksa/ククサ」に着目し、フィンランドのイナリというサーミ地域での調査から工芸duodjiを取り巻く現状を提示する。人類学において、非西洋のモノあるいは先住民のアートの議論は「真正性」の議論とともに展開されてきた。本稿では、フィールドにおける人々の「真正性」の基準から、「ククサ」の素材に着目する。しかし調査から見えてきたものは、「ククサ」の「真正性」を担保するための白樺のこぶが現在のフィンランドの若い森では見つけにくいという現状であった。近代における人々の暮らしと自然の変化が、現代の「ククサ」の制作に結びついている。本稿ではフィンランドのイナリで「ククサ」が扱われている場を描写しながら、「ククサ」を取り巻く「真正性」とそれを支える「自然と文化」のネットワークを明らかにする。Duodji represents the craft of the indigenous Sámi people of the North. This term is used to describe Sámi crafts and handicrafts from their own perspective, which differs from the Western artistic paradigm, as also to refer to all items created by the duodjár, the artists creating Duodji. The Sámi are indigenous people residing across four countries: Norway, Sweden, Finland, and Russia. The Northern Sámi term, duodji, has actively been used to denote a unique concept, distinct from Western artistic handicrafts that experienced institutionalization in the 20th century. Among the various crafts comprising duodji, this paper focuses on “kuksa”, a Finnish word that describes a cup made from birch burl. Moreover, this paper describes the current situation and issues regarding duodji, based on research conducted in the Sámi region of Inari, Finland. In Anthropology, discussions of non-Western objects or indigenous art have developed along with discussions of “authenticity”. This paper focuses on the material used to create “kuksa” as a criterion of “authenticity” in the field. However, what emerged from the research was the current situation wherein birch burls that guarantee the “authenticity” of “kuksa” are difficult to find in the young forests of Finland today, and changes in peopleʼs lives and nature in the modern era have also influenced the creation of “kuksa” today. This paper describes the place where “kuksa” is handled in Inari and reveals the “authenticity” surrounding it and the network of “nature and culture”
Reconsidering Hokkaidoʼs “pioneers” as “gentry”
No full text本論文の目的は、これまで北海道の「開拓者」として定義されてきた人物を、北海道の名望家として再定義し、北海道の歴史における名望家の特徴を検討することである。そのために、現在の札幌市豊平区の「開拓者」として知られてきた阿部与之助を取り上げた。与之助は、現在の山形県酒田市北俣の貧しい農家の三男として生まれた。札幌郡豊平村（現在の札幌市豊平区）に移住した後は商家の経営に成功し、それを元手に土地を取得して巨大地主へと転身し、多くの小作人を抱えるようになった。大規模な植林事業も起こした。道路や橋梁、役場、小学校、消防などの設立に多額の寄付をした。豊平村の総代人も長く勤めて村政に貢献した。また、自身がこの任にあたれないときには、養子の幣治に総代人を勤めさせ、村政に関った。彼は災害の被災者や貧困層の支援にも尽力した。このような与之助の事績は、北海道における名望家と定義して差し支えないであろう。与之助のような名望家が災害被災者や貧困者の救済に尽力した背景には、国が貧困層への支援を民間の有力者に丸投げしたことがある。与之助が道路や橋梁の整備に尽力したこと理由は、公衆の利益のためであるとともに、与之助自身の農業・林業経営のためという側面もあった。しかし、特に小学校の設置拡充などは、子供のいない与之助に資するところは少なく、まさに公衆の為であったといっていいだろう。一方では、教育の現場を通して、近代天皇制度が村落社会の中に定着したことも事実である。与之助のような名望家たちは、天皇制と村落社会を媒介する役割も果たした。最後に、北海道の名望家の特徴にはどのような特徴があるか、与之助の事例から考えよう。北海道の名望家の特徴の一つには、江戸時代から続く地縁的連続性がない者が多いことにある。これには、明治政府は、アイヌによる従前の土地利用を一切考慮せずに、入植者に土地を引き渡したことがある背景にある。また、北海道では地方自治が本州以南と比較して限定的にしか認められておらず、名望家の地方自治への参与も限定的となった。このことも、北海道の名望家の特徴の一つである。The purpose of this paper is to redefine those who have previously been defined as Hokkaido's “pioneers” as Hokkaido's “gentry,’ and to examine the characteristics of the “gentry” in Hokkaido's history. To do this, I decided to examine the achievements of Abe Yonosuke, who is known as a “pioneer” of what is now Toyohira Ward, Sapporo. Yonosuke was born as the third son of a poor farming family in Kitamata, what is now Sakata City, Yamagata Prefecture. After moving to now Toyohira Ward, Sapporo, he successfully ran a merchant house and used that capital to acquire land, turning him into a huge landowner with many tenant farmers. He also ran a large tree plantation business. He donated large sums to build roads, bridges, village offices, primary schools, fire stations and other facilities. He served as the “総代人Sodainin” representative of Toyohira Village for many years and made a great contribution to the village administration. When Yonosuke was unable to serve as “総代人Sodainin” his adopted son Heiji served as the village “総代人Sodainin”. Yonosuke's donations to road and bridge construction were for the public good, but they also benefited his own agricultural and forestry businesses. However, Yonosuke's donations to the construction and expansion of primary schools were truly for the public good, not for his own benefit as he had no children. On the other hand, it is also true that the modern imperial system took root in rural society through the educational system. Japanese “gentry” like Yonosuke also played the role of mediating between the imperial system and rural society. Finally, let us consider the characteristics of Hokkaido's “gentry” through the exam ple of Yonosuke. One of the characteristics of Hokkaido's “gently” is that many of them have no continuous ties to their local area that date back to the Edo period. The Meiji government handed the land over to settlers without any consideration for how the Ainu had previously used the land. This was the policy background that gave rise to new large landowners like Yonosuke. In Hokkaido, local autonomy is more limited than in areas south of Honshu, and the participation of “gentry” in local autonomy is also limited. This is also one of the characteristics of Hokkaido's “gently.
Lyubov Bezbakh, The Whisper of night rain (2021)
No full textかつての日本領樺太を描いたロシア文学作品が、2021年にサハリンにて発表された。リュボーフィ・ベズバフ『夜雨のささやき』である。この作品は連作短編集となっており、日本人、アイヌやそのルーツをもつ人々、朝鮮人などを主な登場人物として、樺太の40年間を描き出している。登場人物の多様性とそれを描き出すことの限界、さらには樺太と故郷概念の関係性など、この作品は多くの示唆に富む。また、この作品を分析するにあたっては、他の文学作品とも比較することで、樺太社会における多様性や故郷概念に加え、現代において樺太を描き出す意義についても提示できる可能性がある
The Chuvash Postposition valli and the Mari Postposition verč : Focusing on the Case Marking of Complements
No full textChuvash (Oghur branch, Turkic) and Mari (Finno-Ugric, Uralic) are distributed in the Middle Volga region of Russia. Both languages have been in extremely close contact, leading to a profound symbiosis. This study focuses on postpositions that express purpose or the benefactive in both languages (Chuvash: valli, Mari: verč). Despite the difference that the Chuvash valli only expresses purpose or the benefactive (“for”), while Mari verč also expresses reason (“because of”) in addition to the two above (“for”), they are similar in that their nominal complements can be marked either by nominative, dative (dative-accusative in Chuvash), or genitive case (e.g., Chuvash: xalăx/xalăx-a valli [people.NOM/people-DAT.ACC valli] “for people,” un/ăna valli [that.GEN/that.DAT.ACC valli] “for that” Mari: kalək/kalək-lan verč [people.NOM/ people-DAT verč] “for/because of people,” tudən/tudlan verč [that.GEN/that.DAT verč] “for/because of that”). This similarity may have resulted from language contact between Chuvash and Mari, because this type of three-way case marking of complements is not found in neighboring and major cognate languages, and a corpus-based quantitative survey revealed some similarities in the frequency of each case form. This study proposes the hypothesis that the dative/dative-accusative marking is an innovation, although clarifying the language in which the innovation occurred first requires further research
A Study of Topicalization in Bonan from the Perspective of Passive
No full textThe objective of this study is to examine the characteristics of object topicalization constructions based on word order and object topicalization constructions based on the Chinese borrowing element ʂi(是) in the Dadun dialect of Bonan, a Mongolic language spoken in Gansu Province, China, from the perspective of passive voice. In conclusion, it is argued that object topicalization constructions based on word order in Dadun Bonan share functional similarities with the typical passive constructions proposed by Shibatani (1985), while object topicalization constructions based on ʂi share syntactic similarities. This study shows that object topicalization constructions based on word order share functional similarities with the typical passive constructions proposed by Shibatani (1985) in that agent defocusing is occurring. Depending on this commonality in function, we conclude that object topicalization constructions based on word order are used in Dadun Bonan, which does not have passive morphemes, in correspondence with the passive voice in Chinese
Ainu Texts in Mukawa Dialect (2) : Memories of a Dog
No full textThis collection comprises four texts featuring memories about a puppy as narrated by Ms. Fuyuko Yoshimura, a native speaker of the Mukawa dialect of Ainu. Text 1, collected on August 31, 2014, recounts her memories of the puppy as narrated in Ainu. Text 2, collected on September 6, 2014, records the author’s consultation with Ms. Yoshimura regarding the Ainu language used in Text 1. During this session, Ms. Yoshimura corrected certain linguistic errors, provided Ainu versions of portions initially narrated in Japanese, and added more detailed descriptions. While Text 2 shares the same narrative content as Text 1, it is presented separately due to these modifications. Texts 3 and 4, both collected on October 11, 2014, present additional puppy-related memories. Text 3 revisits portions of the memories described in Texts 1 and 2, while Text 4 introduces entirely new memories. All texts may be considered valuable resources for studying Ainu as a heritage language among generations of speakers whose first language is Japanese. Synopsis (Texts 1, 2, and 3): My husband and I took our little dog with us to the mountains to gather wild vegetables. The puppy kept running around trampling the vegetables, and when I got angry at him, he ran off somewhere. Later, hearing a bear’s growl, I became worried and called out his name, but he was nowhere to be seen. When we returned to our car, we found him huddled under the car behind one of the wheels, trembling. I pulled him out and tucked him inside my jacket for the ride home. I was so relieved he was alive, but I found myself shaking and crying right along with him. Even after we got home, he still wasn’t himself, which was heartbreaking to see. Synopsis (Text 4): I loved that dog as if he were my son, but then, one day, he died after being bitten by a neighbor’s dog. Since then, many people have offered me another dog, but I still decline; the heartbreak of losing him was just too painful