Toyo Eiwa University Repository / 東洋英和女学院大学学術リポジトリ
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Takuboku Ishikawa : Expressions of Life and Death in Tanka
Get PDFTakuboku Ishikawa was a poetic genius during the Meiji Era. He showed outstanding intelligence from childhood. He displayed talent as a poet in his teenage years and moved to Tokyo, intending to become a novelist. In this, however, he did not succeed and experienced a serious setback. During this time of living in poverty, however, he produced his revolutionary collection of poems, included in A Handful of Sand. Yet, at the young age of 27, he died of tuberculosis. In this article, Takuboku Ishikawa’s life will be reviewed, focusing on how his psychological conflicts developed. The author also discusses how these conflicts influenced Ishikawa’s works through an examination of his diaries and tanka.
The results of this study show that Ishikawa did not write tanka for his own personal benefit. For him, tanka were reflections of his subconscious self, a type of creative regression. In his tanka, he honestly wrote about his existence. That is, the tanka are an “egotistic” expression of himself as a special person, and his feelings of anger and rebellion that he was not esteemed by the world. Through his tanka, Ishikawa was able to face his weak and ugly sides for the first time.
During the period when Ishikawa was unable to write novels, there were many references to death in his work. However to him, death may have held the meaning of an escape from reality. For Ishikawa, illness and death were almost the same as sleep. The action of sleeping could be considered an extreme escape from reality. However, after Ishikawa abandoned novels, he came to face reality; he gradually became grounded to the real world through critique, and he began to seriously confront the circumstances of his life. However, in the middle of this transition, he died of an illness.本文中の啄木の生涯に関する事実部分について、一部加筆修正(2018年1月24日）departmental bulletin pape
Expanding opportunities for disadvantaged students to complete secondary and go onto postsecondary education: The effectiveness of Pathways to Education Program and its implications
Get PDFChildren growing up in poverty have become a social issue worldwide and need to be helped on many levels. Research results have shown that children from disadvantaged background are at risk of ending up poor compared with children from affl uent background. A society would suffer a huge loss without any improvement in child poverty. Pathways to Education Program was developed to support disadvantaged students in Regent Park in Ontario, Canada in 2001. The program was created by the effort of Regent Park Community Health Centre to combat the low educational attainment of the youth in the community at the time. It is intended to help students from low-income families complete secondary education and go on to postsecondary education through four types of support: academic, social, financial and advocacy supports. The program largely depends on the commitments of many volunteers in the community as well as dedicated staff, who work closely with local schools and school district boards. The effectiveness of the program was revealed in a short period of time, and the program generated a wide public attention. The dropout rates in the community declined greatly and the proportion of students who moved on to post-secondary institutions increased significantly. The program has started expanding to other low-income communities across Canada. As of 2016, this integrated community-based program is delivered in 18 sites. Lately, due to the increase in reports and research on impoverished children, the Japanese society has begun to recognize reality of children living in poverty. The findings show that not only supporting disadvantaged students to enter a high school, but also preventing them from dropping out is important to eliminate individual and societal costs in the future. It has also been found that student’s positive relationships with dedicated adults are effective for students to build self-esteem and confi dence, and then contribute to make their positive attitude towards school. Pathways Program and its effectiveness suggest us that community based efforts like Pathways Program with multi-faced supports help disadvantaged students expand their opportunities to pursue a brighter future.departmental bulletin pape
Daēnā and Its Iconographic Representations : Zoroastrian and Manichaean Fates of the Dead
Get PDFIn the oldest sources we have today, that is, in the Gathas of Zoroaster, a feminine noun daēnā seems to have two connotations. One is “religion” in Mazdaism when comprehending its cosmology, eschatology, and soteriology, which has provoked little objection. However, over the other connotation there has been much discussion. Some scholars think daēnā denotes “conscience”, while some prefer “view”, and yet others regard it synonymous with urvan or “soul”. Moreover, there are scholars who insist that daēnā has only one connotation.
The word is personified already in the Gathas, yet without any definite physical appearance, as one who comes forth in front of the dead person together with that person’s urvan at the Činvant Bridge. This Bridge will not allow the dead to go through to heaven when the dead person’s daēnā and urvan are angry with that person. In Late Antiquity and the Early Medieval period, the personified Daēnā becomes a beautiful maiden who should guide the dead to heaven when the person has been right and pious in his or her lifetime. It appears that iconographic representations of Daēnā can be found among the antiquities of those periods. G. Gnoli (1993), one of the greatest Iranologists of the world, suggested that Daēnā is seen as the figure of a young woman with a flower in her hand portrayed on some Sassanian seals (Fig. 6).
While Gnoli’s argument for identification includes inscriptions beside the figures of the woman, in this article, the author’s argument is based purely on iconography. The figures identified here with Daēnā include no writing (Figs. 1-4). It is of special note that the iconographic representation of the Činvant Bridge has been found not in the Iranian world nor in Central Asia, but in China (Fig. 7). Moreover, detailed studies by de la Vaissière (2005) reveal that the image was not purely Zoroastrian, but had been syncretized with Manichaeism. The so-called Manichaean Daēnā appears in 13-14th century pictures that were created in China, and also have long been in Japanese museum and private collections (Figs. 8-9). Daēnā appears there both as the Virgin of Light, a Manichaean goddess who plays an important role in cosmology, and as “a maiden”, nameless in most cases, who comes to meet with the dead as that person’s soul’s counterpart which shall go on to heaven in the Manichaean literature. Finally, 2000 years after Zoroaster, Manichaeans succeeded in conciliating the dispute of the two connotations for daēnā in his Gathas, by making the salvation of cosmological and eschatological dimensions reside together within the personal salvation of each soul in one entity, their Daēnā.departmental bulletin pape
Why Are Women Employed?Estimation Results of Household Production Tells the Reason.
Get PDFWe consider the various causes for the resignation of female employees from the labor markets in Japan. We estimate employment probabilities in two female groups: university graduates and the under-senior high school graduates in all age groups. The results show that two factors are important in both groups, the number of young children and age. For women in their thirties and forties, the probability of employment is considerably higher in the under-senior graduates group than among university graduates.
To determine an explanation for this, we compare the productivities of household production and market wage rate of females. By estimating the parametersof the production function where the inputs consist of family time and market goods, we suggest new microeconomic estimates of productivity in household production. The result shows that productivity in household production is higher among nonregular employees than regular employees.departmental bulletin pape
Development of a Media Literacy Scale
Get PDFMedia literacy is a wide-ranging and multi-dimensional concept that has developed differently in many countries. But the most crucial and common skill that is shared among facilitators is critical viewing of media contents. This study theoretically attempts to develop a Media Literacy Scale as a measurement of critical viewing skill.
The scale consists of six key elements of media literacy: a) the media message is constructed; b) the media constructs social realities; c) the media message has commercial implications; d) the media message has embedded ideology; e) each medium has a unique mode; and f) people experience the same message differently.
Items of the scale were carefully selected through a preliminary study and a pre- and post- survey was also conducted in a media literacy class to validate the scale. The average score significantly improved in the post-survey despite the degree of student attitude toward the class. Future studies need to refine the scale and apply it to various empirical research.departmental bulletin pape
The Senkawa Josui : The Changing Uses of a Constructed Waterway In Early Modern and Modern Japan
Get PDF1590年に徳川家康は江戸入府になり、 江戸市民に飲料水・生活用水を供給する必要となった。17世紀初期に神田上水・玉川上水が開削され、その以降の人口増加に伴い、未給水地域に新しい上水が整備された。千川上水は1696年に玉川上水を水源とし、江戸の小石川・本郷・淺草方面へ給水を目的として開削された。しかし、1707年に江戸周辺農村の嘆願により、農業用水としての利用が許可され、1722年に千川上水は上水として廃止された。その後、水車が設けられ、そして明治初期に工業水として利用された。この論文は千川上水の開削と運営、そして社会情勢の変化に伴う役割変化を考察する。最後に、近世から近代へと動いていく日本の水資源利用に関する意識に注目する。departmental bulletin pape
A Study on Promotional and Suppression Factors of the Independence in Interpersonal Relationships among Young People : Comparison between Denmark and Japan
Get PDFIndependence in interpersonal relationships, which means maintaining person-to-person interaction without being suppressed by others or locking oneself in a shell, is one of the most important tasks in human development for Japanese young people. This issue is closely related to selfesteem and communication skills. However, various research and studies have indicated that these levels are low in Japanese youth.
The aim of this study is to discover what kind of child-raising environment is needed to develop the independence in interpersonal relationships among young people.
The method of the study is comparative research. The researchers looked for differences in the child-raising environment of families and society between Japanese and Danish young people who seem to have obtained a level of independence in interpersonal relationships. In the first phase, researchers conducted questionnaires in Japan (high school and college students in Sapporo City) and Denmark(high school and vocational school students in Helsingør) from October 2008 to February 2009. The researchers received 294 answers from Sapporo, and 305 from Helsingør. In the second phase, faceto-face interview sessions were conducted with five fathers and four mothers in August 2014, August 2015, and September 2016 in Helsingør, Denmark.
The findings of the study can be summarized in three points. (1) Young Danish people attain a relatively high level of independence in interpersonal relationships. (2) Promotional factors of independence in interpersonal relationships are as follows. Danish adults, such as parents and teachers, respect children’s thoughts and ideas from early childhood. Danish family members respect family interaction, conversation, and integration based upon their own values and work-life balance. Danish society provides social devices for young people to grow into adulthood in a short time. (3) Suppression factors of independence in interpersonal relationships in Japan are human values of emphasizing academic skills and social hierarchy.
As a result, in order to improve the independence of young people in interpersonal relationships,social and cultural structures are crucial as well as parents’ child rearing attitudes. This research concluded that in order to raise young people in a healthy manner in Japanese society, it is necessary to change the current situation at the political, educational, and business organization levels.departmental bulletin pape
The “Affirmative” Response of Eusebius to the Philosophy of Epicurus
Get PDFThis article is an attempt to deal with the response of Eusebius to the philosophy of Epicurus in his missionary book, Praeparatio evangelica and examine whether his response is affirmative and if it is the case, to what extent it is so. According to H. Jones, The Epicurean Tradition (Routledge, 1989), among the overall negative responses of the Early Church Fathers to the philosophy to Epicurus, there are exceptionally a few cases which are seemingly affirmative, however they are in close scrutiny not wholehearted but reluctant ones adopted conveniently for the furtherance of Christian doctrines.
In contrast to this convenient attitude, Eusebius (c. 263 - 339 AD), bishop of Caesarea, made, in the above mentioned book, such a remark as “ Epicureans, in whom what I most admire ”(iv.2. 13), which might be taken as a more candid affirmation. Actually this is not the only reference to Epicurus, his philosophy and the Epicureans. There are a lot more references to them, although not in the form of his
own words but of the quotations from various writers through whose words he intimates his opinions. The analysis of these quotations is the main task of this article.
The writers dealt with are the followings:
Diogenianus, a Greek grammarian from Heraclea in Pontus (or in Caria) (fl.117AD - 138 AD)
Diodorus Siculus, a Greek historian of the 1st century AD
Plutarch (c. 46AD - 120AD)
Dionysius of Alexandria (c. 200AD - c. 265 AD), bishop of Alexandria and disciple of Origen
Atticus (110 BC - 32 BC), a devotee to the philosophy of Epicurus
Clemens of Alexandria (c.150AD - 215AD）
Oenomaus of Gadara (fl. 2nd century AD), a pagan Cynic philosopher
Numenius of Apamea, a Greek philosopher, who lived in Apamea in Syria and flourished during the latter half of the 2nd century AD
The conclusion drawn from our analysis is that Eusebius’ affirmation is minimal and is restricted to the rejection of superstitious oracles, the moral character and honorable poverty of Epicurus and the fraternal unity of his followers. Otherwise Eusebius is in the large degree negative to the philosophy of Epicurus, especially to his atomic explanation of nature, his atomic view of gods and his rejection of the divine providence.departmental bulletin pape
A Teaching Method of Art and Craft Linking Appreciation and Creative Expression : A Trial Workshop of Making Picture Books for Parents and Lower Graders in Primary Schools
Get PDFThe aim of this paper is to study a teaching method of art and craft combining art appreciation and its creative application for lower graders in primary schools. We used the case of running a workshop of creating pictures books. The children were asked to write an original story based upon their appreciation of a piece of fine art and to draw pictures to fit their story, thus making their own picture books. We analyzed qualitatively two such books utilizing Claude Monet's "Waterlily". As a result we were able to confirm that in the process of "writing an original story for a picture book" and "drawing pictures for the story" the children were going back and forth between their appreciation of "Waterlily" and their imaginative expression of it. Future studies are to use other works of art and to seek practical applications for school education.departmental bulletin pape
What Kind of Religiosity is Necessary in Care Settings?
Get PDFIn this article, I reviewed the expected role of religious professionals in care settings. Since the two disasters, the Great Hanshin Awaji Earthquake in 1995 and the Great East Japan Earthquake in 2011, more and more religious professionals (i.e. Buddhist monks, Christian pastors, etc.) have entered into clinical fields as care providers. This is partly because they were made aware of their calling to help the weak, and suffering people from these disasters. The idea of religious professionals taking part in the field of kokoro no kea, or mental or spiritual care now seems to have become widely accepted in Japan. This trend is also conspicuous in the context of the rapidly increasing aging population in Japan where people have to face the problem of death and aging.
I examined four documentary TV programs featuring religious professionals, most of whom are called rinsho-shukyoshi or interfaith chaplains, to see how they are carrying out their work in clinical settings. The first thing that is expected of them is keicho or active listening, a role that can be filled by another professional, such as nurse or counselor. However, in these cases religious professionals provide this, driven and supported by faith. They also have the advantage of being able to perform religious rituals and pray with some religious authority, which is their unique approach to offering spiritual care. Although Japanese people are often characterized as nonreligious, many of them have not lost their respect for religious traditions, which enables religious professionals to enter clinical fields such as that of a spiritual care provider. Thus, religion as a social institution and religious professionals as potential spiritual care providers, remain rich resources when cultivating a culture of care.departmental bulletin pape