Japan Women's University Institutional Repositry / 日本女子大学学術情報リポジトリ

竹崎, 泰子

多屋, 淑子

Field Survey of γ-Emitting Radionuclides on Clothing Worn During Agricultural Work in Regions with High Airborne Radiation

古川,  洋子

平田,  京子

ヒラタ,  キョウコ

Hirata, Kyoko

石川,  孝重

Evacuation Assumptions and Preparation Status by Shelter Councils for the Start-up Period Following Earthquakes in Metropolitan Tokyo: Aiming for Independent Operations by Local Residents in Bunkyo Ward

府中, ひかる

Models and Establishing Places of Mutual Assistance Required by Parents with Infants and Expectant and Nusing Mothers in Bunkyo Ward

三田, 明弘

ミッタ, アキヒロ

Mitta, Akihiro

188（35）
????
?
??????????????????????????????
??????? ?????
?
????????????
?
???????
?? ????????????????????????? ??????? ??? ?
?1
?
? ??? ?????? ????????????????
?2
?
? ? ??
??
?3
?
????????
????????????
?
??
?
?
???????????
　
??????????? ? ?????
?? ? ? ??? ???
????????????
 ??????????
T
he ghost stories of  “ Taiping G
uangji”   vol.21
?
vol.25
?
?
?
?
?
?
?
M
IT
TA
 A
kihiro
??????
　
??????????? ???????????????
?? ??????????? ??
　
???????????????
?? ?? ???????????????????????????? ??? ?????????? ??
?
?? ??
　
?????????
?? ???? ???? ??
　
??????????????
?? ???? ???? ???? ??
　
??????? ?
（34）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
??
?
????????????????????????
??
?
?? ????????????
??
?
?? ??
?
??????????????
?????
???
12?
???????????????????????????? ???????
????
187（36）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
???????????????????????????????????? ?????????????????????????????? ???? ??
　
?????????????????????????
?? ???? ???? ??
?????????
?
????????????
?
?????????
???????
?4
?
? ??????????????????
??
?
?
???????
 
?????
?
????????????????
????
?
????
??
　
?????????????????????????????
?? ?????????? ???? ???? ?? ???????
　
?????????????? ???? ??????
?? ??? ?????? ??? ???? ??
????????????????????????????????????
　
????????
?
????????????????????
?? ?????????????????????????????? ???? ???? ???? ???? ????
　
????????????????????????????
?? ????? ???? ???? ???? ???? ???? ???? ??????
　
?????????????????????????????
?? ????? ???? ???? ?? ? ???
（37）
『太平広記』鬼部説話の構成 ─鬼二十一～二十五─
?????????????????? ????? ???????????????? ???? ?? ??? ????
　
?????????????????????????????
?? ????? ????
　
?????????????????????????????
?? ????? ??
 ?????
?
?????????????????????????
????????? ???
??????? ???????????????????
??????? ??? ?? ??? ????? ?
 ?????????
?????????
?
?????
???????????????????????????????
?????????????? ?????? ?
?
?? ? ?????
?
??? ???
?
??
?? ? ?
????????????????????????????????
?????? ????? ?
??????? ?
??????? ?? ???
???? ??? ???????
????????? ?? ??? ????? ?
 
????????? ? ??
????????? ? ??? ????? ?????? ???
186 （36）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
???????????????????????????????????? ?????????????????????????????? ???? ??
　
?????????????????????????
?? ???? ???? ??
?????????
?
????????????
?
?????????
???????
?4
?
? ??????????????????
??
?
?
???????
 
?????
?
????????????????
????
?
????
??
　
?????????????????????????????
?? ?????????? ???? ???? ?? ???????
　
?????????????? ???? ??????
?? ??? ?????? ??? ???? ??
????????????????????????????????????
　
????????
?
????????????????????
?? ?????????????????????????????? ???? ???? ???? ???? ????
　
????????????????????????????
?? ????? ???? ???? ???? ???? ???? ???? ??????
　
?????????????????????????????
?? ????? ???? ???? ?? ? ???
（37）
『太平広記』鬼部説話の構成 ─鬼二十一～二十五─
?????????????????? ????? ???????????????? ???? ?? ??? ????
　
?????????????????????????????
?? ????? ????
　
?????????????????????????????
?? ????? ??
 ?????
?
?????????????????????????
????????? ???
??????? ???????????????????
??????? ??? ?? ??? ????? ?
 ?????????
?????????
?
?????
???????????????????????????????
?????????????? ?????? ?
?
?? ? ?????
?
??? ???
?
??
?? ? ?
????????????????????????????????
?????? ????? ?
??????? ?
??????? ?? ???
???? ??? ???????
????????? ?? ??? ????? ?
 
????????? ? ??
????????? ? ??? ????? ?????? ???
185（38）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
???????????????????????????????????? ?????????????????????????????? ????
　
?????????????????????????????
?? ????? ???? ???? ???? ???? ?? ??? ????
　
??????????????
?? ????? ???? ???? ???? ???? ???? ???? ???? ?? ??? ???? ???? ??
?
?
???????
 
?????
?
???????????????????
????
?
????
??
　
?????????????????????????????
?? ?????????????????????????????? ???? ?? ??????????????????????? ???? ????
　
???????????? ????? ?????
?? ????? ???? ???? ???? ????
　
????????????????????????????
?? ????? ???? ?? ??? ????
　
????????? ????????????????????
?? ????? ???? ??
（39）
『太平広記』鬼部説話の構成 ─鬼二十一～二十五─
?????????????????? ?????
　
?????????????????????????????
?? ?????????????????? ?? ??? ???? ???? ???? ???? ???? ????
　
????????????????
?? ????? ???? ???? ????
　
?????????
?? ??? ??? ???? ????
　
???????
?? ????? ???? ???? ??
????????????????????
?????
?
?????????????????????????
??????? ???????????????
??????? ???????????????????
????????? ????? ??? ??? ???? ?
???????????????
?
???????????
?????????
?????
???? ??? ?
?
???? ?
?? ?
???? ? ?? ??????? ?????
???? ??? ? ??? ?? ???
　
???? ????????????????????????
?? ???
184 （38）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
???????????????????????????????????? ?????????????????????????????? ????
　
?????????????????????????????
?? ????? ???? ???? ???? ???? ?? ??? ????
　
??????????????
?? ????? ???? ???? ???? ???? ???? ???? ???? ?? ??? ???? ???? ??
?
?
???????
 
?????
?
???????????????????
????
?
????
??
　
?????????????????????????????
?? ?????????????????????????????? ???? ?? ??????????????????????? ???? ????
　
???????????? ????? ?????
?? ????? ???? ???? ???? ????
　
????????????????????????????
?? ????? ???? ?? ??? ????
　
????????? ????????????????????
?? ????? ???? ??
（39）
『太平広記』鬼部説話の構成 ─鬼二十一～二十五─
?????????????????? ?????
　
?????????????????????????????
?? ?????????????????? ?? ??? ???? ???? ???? ???? ???? ????
　
????????????????
?? ????? ???? ???? ????
　
?????????
?? ??? ??? ???? ????
　
???????
?? ????? ???? ???? ??
????????????????????
?????
?
?????????????????????????
??????? ???????????????
??????? ???????????????????
????????? ????? ??? ??? ???? ?
???????????????
?
???????????
?????????
?????
???? ??? ?
?
???? ?
?? ?
???? ? ?? ??????? ?????
???? ??? ? ??? ?? ???
　
???? ????????????????????????
?? ???
183（40）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
?????
???????????????????????????????
???????????????????????????????????? ???? ? ??? ????? ??
?
???????????????????????????????
???????
???? ? ???
??????? ????????????? ????? ?
????????? ??? ???? ?
?????????
????? ????? ?
????????? ????? ???
?
?
???????
 
?????
?
???????????????
?
????
?
????
??
　
? ????? ????? ?????????????
?? ?????????????????????????????? ???? ???? ?? ??????????????????????? ????? ????
　
????????????????????? ???????
?? ??????? ????? ???? ???? ????
　
???????????????????????????
?? ????? ?? ??? ????
　
??????? ?????????????????
?? ???
（41）
『太平広記』鬼部説話の構成 ─鬼二十一～二十五─
?????????????????????? ??? ??????????????????????? ???? ????
　
?????????????????????????????
?? ????? ???? ???? ??
?
??
　
?????????
?? ????? ???? ???? ????
　
?????????
?? ????? ???? ???? ?? ? ??? ???? ???? ???? ????
　
???????????????? ?????????????
???????????????????? ????????????????
　
???????????????????? ??????????
?? ??? ??? ???? ??? ????? ???? ???? ????
　
????????????????????????????
?? ??? ??? ???? ???? ?? ?
??
?????
?
?????????????????????????
???????????
??????? ???????????????????
??????? ?????? ???
182 （40）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
?????
???????????????????????????????
???????????????????????????????????? ???? ? ??? ????? ??
?
???????????????????????????????
???????
???? ? ???
??????? ????????????? ????? ?
????????? ??? ???? ?
?????????
????? ????? ?
????????? ????? ???
?
?
???????
 
?????
?
???????????????
?
????
?
????
??
　
? ????? ????? ?????????????
?? ?????????????????????????????? ???? ???? ?? ??????????????????????? ????? ????
　
????????????????????? ???????
?? ??????? ????? ???? ???? ????
　
???????????????????????????
?? ????? ?? ??? ????
　
??????? ?????????????????
?? ???
（41）
『太平広記』鬼部説話の構成 ─鬼二十一～二十五─
?????????????????????? ??? ??????????????????????? ???? ????
　
?????????????????????????????
?? ????? ???? ???? ??
?
??
　
?????????
?? ????? ???? ???? ????
　
?????????
?? ????? ???? ???? ?? ? ??? ???? ???? ???? ????
　
???????????????? ?????????????
???????????????????? ????????????????
　
???????????????????? ??????????
?? ??? ??? ???? ??? ????? ???? ???? ????
　
????????????????????????????
?? ??? ??? ???? ???? ?? ?
??
?????
?
?????????????????????????
???????????
??????? ???????????????????
??????? ?????? ???
181（42）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
?????
???????????????????????????????
????????????????????????
???????????????????????????????
??????? ??????????????????????
?????
????????? ??
??????? ????
??????? ?? ?
???????????????
??????????? ?
 
???????
???????
?????????????? ?
??????? ?
 
??
?????
?
?? ???
???????
?
?
????
 
?????
?
???????????????????
????
?
????
??
　
? ????? ???????????????????
?? ?????????????????????????????? ???? ??? ?? ????????????????????? ???? ???? ????
　
?????????????? ? ??
?? ????? ???? ???? ?? ??? ???? ???? ????
　
????? ??????????????????????? ??
?? ??? ??? ???? ???? ??
（43）
『太平広記』鬼部説話の構成 ─鬼二十一～二十五─
???
　
????????????????????????????
?? ????????????? ?????? ????? ???? ?? ????????????????????? ????
　
???????????
?? ????? ???? ???? ???? ???? ???? ???? ????
　
?????????????????????????????
?? ????? ???? ????
　
???????
?? ??? ??? ???? ???? ????
　
???????????????????????????
???????????????????? ??? ?????? ???? ?? ??? ??
?????
?
??????????????????????????
??????? ????????
??????? ???????????????????
??????? ?????? ??? ?
?
???????
?????????
????? ? ???????? ????
 ????????? ?
???? ????? ? ????? ???? ????? ???? ??
???????????????? ??
180 （42）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
?????
???????????????????????????????
????????????????????????
???????????????????????????????
??????? ??????????????????????
?????
????????? ??
??????? ????
??????? ?? ?
???????????????
??????????? ?
 
???????
???????
?????????????? ?
??????? ?
 
??
?????
?
?? ???
???????
?
?
????
 
?????
?
???????????????????
????
?
????
??
　
? ????? ???????????????????
?? ?????????????????????????????? ???? ??? ?? ????????????????????? ???? ???? ????
　
?????????????? ? ??
?? ????? ???? ???? ?? ??? ???? ???? ????
　
????? ??????????????????????? ??
?? ??? ??? ???? ???? ??
（43）
『太平広記』鬼部説話の構成 ─鬼二十一～二十五─
???
　
????????????????????????????
?? ????????????? ?????? ????? ???? ?? ????????????????????? ????
　
???????????
?? ????? ???? ???? ???? ???? ???? ???? ????
　
?????????????????????????????
?? ????? ???? ????
　
???????
?? ??? ??? ???? ???? ????
　
???????????????????????????
???????????????????? ??? ?????? ???? ?? ??? ??
?????
?
??????????????????????????
??????? ????????
??????? ???????????????????
??????? ?????? ??? ?
?
???????
?????????
????? ? ???????? ????
 ????????? ?
???? ????? ? ????? ???? ????? ???? ??
???????????????? ??
179（44）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
????????????????????????????????? ?????
?
???? ??????????????????????
???????
?
??????????????????????????????
?
?????
????? ?????
?
??? ?????????????
??????? ? ????? ??? ? ?????? ? ????? ?? ?? ??? ???? ?
?
??????????????? ??
??????? ???
????? ??
????? ???
?
???? ???
??
?
?
????
 
?????
?
???????????????
????
?
????
??
　
?????????????????????????????
?? ?????????????????????????????? ???? ?? ??????????????????????? ????
　
?????????
?? ????? ??
???????????????????????????????
??????????? ????? ???? ????
　
?????????????????????????? ?
?? ????? ??
????????????????
????????? ??? ???
（45）
『太平広記』鬼部説話の構成 ─鬼二十一～二十五─
?????????????????????????????
?????
?
?????????????????????????
???????????????????????
 ????????
?? ????????? ??????? ????
   
???????????????????????????????
??????????? ????? ?
?
?????????
????? ???? ???? ?? ? ???? ?
??????????????? ?????
???????
???
?????????????????????????
?
???????????????
??
?
?? ?
??
?
?? ????????
??
?
?? ?? ????
??
?
?? ??
??????? ?????????? ?????? ???????? ??? ??????? ???? ????? ?? ?????? ?? ????? ? ??? ?? ??? ???? ???? ???? ???? ??
178 （44）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
????????????????????????????????? ?????
?
???? ??????????????????????
???????
?
??????????????????????????????
?
?????
????? ?????
?
??? ?????????????
??????? ? ????? ??? ? ?????? ? ????? ?? ?? ??? ???? ?
?
??????????????? ??
??????? ???
????? ??
????? ???
?
???? ???
??
?
?
????
 
?????
?
???????????????
????
?
????
??
　
?????????????????????????????
?? ?????????????????????????????? ???? ?? ??????????????????????? ????
　
?????????
?? ????? ??
???????????????????????????????
??????????? ????? ???? ????
　
?????????????????????????? ?
?? ????? ??
????????????????
????????? ??? ???
（45）
『太平広記』鬼部説話の構成 ─鬼二十一～二十五─
?????????????????????????????
?????
?
?????????????????????????
???????????????????????
 ????????
?? ????????? ??????? ????
   
???????????????????????????????
??????????? ????? ?
?
?????????
????? ???? ???? ?? ? ???? ?
??????????????? ?????
???????
???
?????????????????????????
?
???????????????
??
?
?? ?
??
?
?? ????????
??
?
?? ?? ????
??
?
?? ??
??????? ?????????? ?????? ???????? ??? ??????? ???? ????? ?? ?????? ?? ????? ? ??? ?? ??? ???? ???? ???? ???? ??
177（46）
日本女子大学紀要　人間社会学部　第28号　Japan Women’s University Journal vol.28（2017）
??
1? ?????????????????????
21???????
?
2? ??
 ???????
 ?
26???????
?
3? ??
 ??
 ?
27??
?
4? ? ? ????? ?????
?
????????
??????????????????????????????
 ??
 ????
????????
?
????????????
????? ?
?????????????? ???????
26370432 ??????
??
The ghost stories of  “ Taiping Guangji ”   vol.21~vol.25
MITTA Akihiro
[Abstract] “Taiping  Guangji (Extensive Records of the Taiping Era)” is a collection of stories compiled 
under the editorship of Li Fang, fi rst published in 978. The book is divided into 500 volumes and 40 volumes 
of them are ghost story parts. In this paper, I have analyzed vol.21~vol.25 of the ghost story parts.The results 
of the analysis, the ideological features of Tang dynasty ghost stories have been cleared.


The ghost stories of "Taiping Guangji" vol.21~vol.25

伊吹, 美貴子

イブキ, ミキコ

Ibuki, Mikiko

Rethinking the 1980s Feminist theory of Total Retreat of Labor: From Maria Mies's Subsistence Perspective

岡本, 安晴

True Scale Correlations for Ordinal Categorical Items

Tsuchiya, Tomoko

Ambassadors of Japan: Women’s Narratives within the 
Idea of Cultural Pluralism
Tomoko Tsuchiya
Th is paper focuses on how Japanese women who married American GIs 
legitimized their roles within the Cold War “racially and culturally pluralist 
nation” of the United States. Th is examination opens up for discussion how 
Japanese women, who were always under question of their being as American 
mothers, made themselves intelligible national subjects. Here, I argue that the 
discourse of cul tural pluralism including gender equality and freedom opened 
up a space for women to claim their place in the United States through intro-
ducing “Japanese culture” to the United States. Th e idea of Japanese war 
brides as “cultural ambassadors” also created a site where Japanese war brides 
contributed to Japan for showing Japan’s postwar friendship to the United 
States. Alternative recognition of Japanese war brides as “cultural ambassa-
dors” between the United States and Japan brought a possibility for Japanese 
war brides to recuperate from the stigma imposed upon them in the postwar 
periods — that is, they were always under question as to the legitimacy of mar-
riages that emerged during the occupation.
Along with the Cold War partnership building, not only American women 
but also Japanese girls were also narrated as “potential ambassadors” between 
the United States and Japan. Th e bride school run by the Red Cross during the 
occupation became a site whereby “Japanese culture” gets deﬁ ned. In other 
words, the school also instructed the young brides which Japanese culture they 
can be proud of:
We American wives in Japan think of ourselves as ambassadors from the 
United States — conversely, each of you will be an ambassador from 
Japan when you go to the United States. You have a wonderful heritage 
of history and culture. Be proud of it! America is a new country — at 
least that part of it that is the United States; you have many centuries of 
Studies in English and American Literature, No. 53, March 2018
©2018 by the Engish Literary Society of Japan Women’s University
66 Tomoko Tsuchiya
culture as your background — do remember that always. When you 
leave here, take all the Japanese treasures you have — your kimono, 
which you will usually wear only in your own home; your kakejiku; the 
dishes you love. All will be admired. Your skill in ﬂ ower arrangement; 
doll making, bonkei; these are arts which will make you envy of Ameri-
can women.1
It was kimono, ﬂ ower arrangement, tea ceremony, and doll making that the 
school taught was ancient Japanese culture they should be proud of. Th ese are 
all politically inert, timeless, and exotic in Western countries. Indeed, making 
friendship had to be a mutual process: “Japanese brides should also introduce 
your culture in exchange of what they learned American ways.” Another direc-
tor instructed Japanese girls to become “a good neighbor” who make a friend-
ship. To do so, she recommended introducing Japanese cultures.
It was not all one-sided, this information oﬀ ered in the name of friend-
ship. Th e instructors told the brides: Bring something of yourself to 
America. Th e kimono, the obi, the delicate ﬂ ower arrangement art. Be a 
good neighbor when you make your new home. Bring part of Japan in 
your kakemono and the tea ceremony. Th ere is warmth and friendliness 
and good neighborliness awaiting you, if you will help yourself ﬁ nd it as 
you have come to these classes.2
Again, what she mentioned Japanese culture was “the kimono, the obi, the 
delicate ﬂ ower arrangement art, kakemono, and tea ceremony.” As another 
example, one of the classes instructed them to become a good hostess in the 
United States and bring Japanese things to introduce. Th at was the way to 
become a friend to Americans in neighbors.
As the hostess of your new home, you have real chance to combine the 
cultures of Japan and the new ideas you have learned in America. Your 
new friends will all be interested in what you ate, what you were here, 
how you cooked your food, how your houses looked. Most Americans 
can’t aﬀ ord to travel to Japan any more than most of your countrymen 
here are able to go stateside, and so we’re all eager to know about people 
in other countries. When you leave Japan, don’t put away all your Japa-
nese things. Take along at least your best kimono and your geta and obi. 
Ambassadors of Japan 67
If you have some favorite pictures, tuck those in, and include, if you can, 
some of the ladies for tea some afternoon. Wear your best kimono, and 
honor them with a real Japanese tea ceremony.3
Japanese culture that the school taught was indeed “products of centuries” that 
were not modern and new, but old and ancient. Interestingly, her sense of 
what things are American and what things are Japanese are also a part of 
American exceptional language as well as an orientalist view of Japan. What 
she listed as Japanese things all signify anarchic, feudalist, and barbarically 
sexist traditions. All these notions legitimate American intervention within its 
mission to “rescue” by providing democracy and freedom.
While Japan was deﬁ ned by old, traditional and ancient, America was rep-
resented as new and young. Th e bride school taught that the United States was 
the nation where people all over the world can equally become the national 
subjects. It was the idea of the “melting pot” that “people of all the world mix 
and blend together” and constitutes the U.S. nation. Th e class taught:
Your new homeland of America will welcome you with genuine and 
sincere warmth, for the United States is a wonderful country that has 
been built and molded by the peoples of other lands. Its history has been 
made by the people of Europe, Africa, Asia of all the countries of the 
world, who came to the United States to establish new homes, to ﬁ nd 
freedom of speech and religion, to build new careers, and to achieve hap-
piness and a worthwhile life. Th e United States is often called the “melt-
ing pot” — in which people of all the world mix and blend together their 
hopes, ambitions and daily lives. It is that fusion which gives to the 
United States its strength, its courage and its power.4
Again, it was the Cold War national ideology that the idea of the “melting 
pot” and pluralistic model of nation became important. Th e class indeed 
taught that “the Japanese girls” would become an American because the 
United States was the nation for “the people of all the countries of the world.” 
Another teacher also told them:
I am here today because of the faith I have in each of you as a contribu-
tion to America. America is young and so has not old culture and cus-
68 Tomoko Tsuchiya
toms of its own. It is a blend of cultures and customs of people from all 
over the world, so each of you can be an important contributor. Ameri-
cans are eager to learn about culture, customs and manners of other 
people. Give all your knowledge and talents, for you have many. Do not 
belittle origin and country. Be proud of both.5
By teaching which Japanese culture should be valued and which should be 
erased, the school also told that America can accommodate your culture, cus-
toms and manners. With these premise, then, the school sent out their stu-
dents with “a hope that you would eventually become American wives and 
mothers.” Th e chairman of the bride school shared a letter written by a bride’s 
husband at the end of the school session and celebrated their volunteer work:
Although she is studying and learning about America and its people ev-
eryday, I believe that the greatest thing she has learned is that there are 
people everywhere who are always willing and always are helping those 
who need it. Th e sincere and eﬀ ective teaching by your instructors has 
convinced my wife that she can and will someday become an American 
citizen. She feels assured that no matter where she goes, she can live as an 
American because you have taught her that America is a country for all, 
regardless of race, color, or creed. Th is is the ﬁ rst step into the U.S.6
Th is was indeed what the bride school taught about; now that the bride school 
told how to survive in the United States as American wives and mothers, and 
also that America is a country for all regardless of race, color, or creed, Japa-
nese brides can become Americans. However, the premise never comes to real-
ity because what is of value to American Cold War nation was the premise it-
self. Japanese brides’ belated status as American wives can prove American 
superiority of domesticity as well as the nation itself as racially pluralist. In 
addition, the premise that they can eventually live as Americans, endorsed by 
the idea of America as the nation for all the people, personalized the racial 
problem. If Japanese brides cannot overcome racial barriers and face problems 
in the United States, it is their personal fault. Th e bride school project demon-
strates how the Cold War nation did not depend on a logic of exclusion, but 
on a logic of “diﬀ erential inclusion,” of invigorating the U.S. nation by invit-
ing “other” nations and peoples as the liberated. Th ese Japanese brides as 
Ambassadors of Japan 69
“other” people became the national subjects to self-evidently prove American 
pluralism, democracy and freedom.
How then did women who married American soldiers in the postwar mo-
ment, called Japanese war brides, understand themselves in the Cold War U.S. 
nation? What was the possibility for Japanese war brides to produce them-
selves in the nation? What is interesting here is that Japanese war brides at-
tempted to legitimate themselves in the United States as those who introduced 
Japanese culture to the United States, that is “grass-roots cultural ambassa-
dors.” As I showed in previous chapter, Japanese women’s legitimacy as 
American wives and mothers was always questioned. Th ese women attempted 
to become intelligible national subjects through alleging their roles in intro-
ducing “Japanese culture” to American public. For example, Sae, who married 
a white American soldier and lived in Seattle for years, explained Japanese war 
brides’ introduction of Japanese culture to American neighbors as their contri-
bution to the United States: “We, ‘Japanese war brides,’ introduced chop-
sticks, soy sauce, Japanese curry rice and sushi to American society, and now 
sushi bars are everywhere in the United States.”7 She also mentioned that 
Japanese war brides could spread authentic Japanese culture because they 
came to the United States in their twenties strongly holding their own culture 
and could not lose it. Another woman, Setsu who married a white American 
oﬃ  cer and lived in Indiana and Washington DC for years, strongly identiﬁ ed 
herself as a grassroots ambassador who introduced Japanese culture to Ameri-
cans.8 She said that she taught sawing and ﬂ ower arrangement to American 
neighbors and also made American friends through showing them how to play 
Koto, or Japanese harp. She also told that she was nervous when she joined the 
oﬃ  cer’s club due to her accented English and unfamiliar cultures, but the 
anxiety disappeared when she made friends through introducing Japanese 
culture. Another woman, Tatsuko, who married a white American soldier and 
lived in Wisconsin in the postwar periods, was proud of herself for introduc-
ing Japanese culture to American neighbors.9 She said that American neigh-
bors were interested in Japanese culture; she became “popular” among white 
neighbors when she attended her daughter’s graduation ceremony wearing her 
Kimono. She was also called a “gourmet cook” since she treated American 
neighbors to Japanese dishes.
70 Tomoko Tsuchiya
By emphasizing their roles in introducing Japanese culture to American 
public, Japanese war brides also attempted to recuperate from the stigma of 
marriages with American soldiers thrust into postwar Japan. Th ey attempted 
to legitimize themselves by alleging their roles as grassroots ambassadors of 
Japan. Possibility of war brides’ identiﬁ cation as grass-roots ambassadors of 
Japan became prominent when then Princess Michiko recognized Japanese 
war brides’ roles in the United States for Japan. A war bride, Stout Kazuko 
Umezu, was invited to the 40th Anniversary of Overseas Japanese Association 
Convention in Tokyo in 1984 and met Princess Michiko. She recalled the 
moment;
When I heard then Princess Michiko saying, “You must had hardship in 
the country where has the diﬀ erent language and customs. Please tell la-
dies [Japanese war brides] in America we are thinking about you and we 
appreciate all the work you are doing,” I was so impressed and just cried. 
Th en, I realized that then Princess Michiko recognized that our eﬀ ort 
and energy that we overcame the hardships and that we supported for the 
international students and Japanese residents in the United States. I 
thought that I should be conﬁ dent and proud of being a Japanese war 
bride.10
When Princess Michiko’s comment on “Japanese war brides” encouraged 
Stout to think that “Japanese war brides” overcame hardships, assimilated into 
American society, and contributed to supporting Japanese people who came 
afterwards. Princess Michiko’s comment empowered her to also think that 
“Japanese war brides” have contributed by introducing Japanese culture to the 
United States. Stout said, “While ‘Japanese war brides’ think of our home, we 
introduced Japanese culture to the United States . . . and we are unconscious-
ly playing a role as grass-root ambassadors between the United States and 
Japan.”11 By situating themselves as cultural ambassadors who hold Japanese 
culture while successfully assimilating into American culture and society, 
Stout perceived that Japanese war brides were meaningful ﬁ gures for both the 
United States and Japan based on the Princess Michiko’s recognition. Th ey 
embraced alternative meaning of “Japanese war brides” and recuperated from 
the stigma of being “Japanese war brides.”
Ambassadors of Japan 71
Th is event instigated Kazuko to form a Nikkei (Japanese) International 
Marriage Society. She thought that she was obliged to convey then Princess 
Michiko’s message to women who were called “Japanese war bride.” On Oc-
tober 30, 1988, she gathered 320 “Japanese war brides” who lived in the 
mainland United States, Hawaii and Australia at a hotel in Olympia, Wash-
ington, not only to commemorate and deepen understanding among them-
selves, but also to change the social meaning of Japanese war brides.12 After the 
success of this convention, Stout established the Nikkei (Japanese) Interna-
tional Marriage Society whose number was initially over one hundred women 
and increased to ﬁ ve hundred during the peak periods. Th e Society held ﬁ ve 
conventions to date and also published newsletters quarterly.13 Th rough the 
conventions and newsletters, “war brides” called for public recognition of 
their achievement as American citizens and their contributions toward estab-
lishing good relations between the United States and Japan as grass-roots 
ambassadors.
Th is transnational movement is interesting in that the postwar U.S. “cul-
tural pluralist” nation created the space where Japanese war brides could be 
celebrated through introducing “Japanese culture.” Th e postwar regime of 
“cultural pluralism” allowed Japanese war brides, who were biologically and 
legally diﬀ erentiated when they immigrated to the United States, to possibly 
become “cultural ambassadors.” Th is kind of ideological space, where Japanese 
war brides became “cultural ambassadors,” again opened up a site14 where 
Japanese war brides were recognized as political ambassadors for Japan in the 
80s. Th is newly emerged subjecthood opened up a transnational space where 
Japanese war brides became crucial ﬁ gures who contributed to the postwar 
Japan to be recognized its excellence as a Cold War friend to the United States. 
However, again, which cultures “ambassadors” could only introduce as Japa-
nese culture was contained within Cold War cultural regime which produced 
American superiority and benevolence in “belated” Asia.
Notes
1 “Introduction to Home Management Course” in Brides’ School handbook, 
1954. RG 200, box 1,280, ﬁ le 618.4, Red Cross Central Files, American National Red 
Cross, NA.
72 Tomoko Tsuchiya
2 “Excerpt from report from Mrs. Frank O. Blake, Director, Volunteer Services, 
American Red Cross, Far Eastern Area,” July 6, 1953, RG 200 Box 1,280, ﬁ le 618.4, 
Red Cross Central Files, American National Red Cross, NA.
3 Brochure, Box 1,280, ﬁ le 618.4, Red Cross Central Files, July 6, 1954, RG 200, 
American National Red Cross, NA.
4 “Camp Kokura Brides’ School Handbook, 1956,” RG 200, box 1,280, ﬁ le 618.4, 
Red Cross Central Files, American National Red Cross, NA.
5 “Camp Kokura Brides’ School Handbook, 1956,” RG 200, box 1,280, ﬁ le 618.4, 
Red Cross Central Files, American National Red Cross, NA.
6 “Th e Japanese Brides’ School of 1951, Held Under the Auspices of the Christian 
Woman’s Association of the Tokyo Area,” 1951, RG 200, box 1,280, ﬁ le 618.4, Red 
Cross Central Files, American National Red Cross, NA.
7 Stout, “Hito [human],” Asahi Shinbun, 17 March 1991; Sae, Interview 2006.
8 Setsu (pseudonym), interview by author. Honolulu, Hawaii, 5 August, 2007.
9 Tatsuko (pseudonym), interview by author. Honolulu, Hawaii, 2 August, 2007.
10 Yasutomi Shigeyoshi and Stout Umezu Kazuko. Amerika ni Watatta Senso 
Hanayome[War Brides in the United States] : Nichibei Kokusai Kekkon Paionia no Kiroku 
[Recorded by a Pioneer of International Marriages]. ed. Shigeyoshi Yasutomi and Stout 
Kazuko U. (Tokyo: Akashi Shoten, 2004), 147.
11 Yasutomi, Amerika ni Watatta Senso Hanayome [War Brides in the United States], 
226–7.
12 Shigeyoshi Yasutomi and Stout Kazuko U, Amerika ni Watatta Senso Hanayome 
[War Brides in the United States]: Nichibei Kokusai Kekkon Paionia no Kiroku [Recorded 
by a Pioneer of International Marriage] (Tokyo: Akashi Shoten, 2004), 233.
13 Th e Society developed not only throughout the United States, but also in six 
other countries such as Australia, Canada, England, New Zealand, and Japan. Th ey 
had their ﬁ rst world convention in Hawaii in 1994, followed by the second in Fuku-
shima, Japan in 1997, a third in Torrance, California in 1999, a forth in Fukuoka, 
Japan in 2001 and Hawaii in 2004. Because of their age, the number of the Society’s 
members has been decreasing recently, but there were over ﬁ ve hundred people at the 
peak in 2002. Meanwhile, they also held mini conventions once a year within main-
land United States.


Ambassadors of Japan: Women's Narratives within the Idea of Cultural Pluralism

谷中, 信一

近世期漢學の一側面―太宰春臺『老子特解』を中心に―

福田, 安典

古義堂と医学書

一文字, 昭子

『狭衣物語』巻四の贈答歌―狭衣と故式部卿宮家母娘との贈答場面、再考―

Not a member yet