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<査読付萌芽論文>子守唄研究の課題と展望;子守唄における場をめぐって
Get PDFThis paper reviews research on lullabies, divided into two broad categories: those that emphasize the essential nature of the lullaby and those that emphasize the present. It will then describe the situation in which both positions have emphasized songs sung in the place of babysitting as the essential nature of lullabies, while neglecting other aspects of lullabies. Lullabies exist in a wide variety of places, not limited to the place of babysitting. Japanese lullabies,such as “Lullaby of Itsuki", have been sung by singers and preservation societies since the postwar period, and have gained a wide range of listeners. Many of these lullabies have appeared on stage, in movies, TV dramas, and animations. Despite this, lullabies sung by singers and preservation societies have rarely been discussed in studies of lullabies. Based on this situation,Based on this situation, this paper argues that it is necessary to thematize lullabies that deviate from the place of babysitting, in order to comprehensively understand the subject of lullabies. Such lullabies are often considered to be a product of social changes after the modern era. However, by referring to the previous research on lullabies appearing in early modern joruri (ballad drama), this paper points out that lullabies that deviated from the place of babysitting actually existed before the early modern period. These facts may call for rethinking of the assumptions underlying lullaby research.departmental bulletin pape
DV被害者支援における「住まい」とアイデンティティの再構築:被害者が居宅に住み続ける権利はなぜ必要か?
Get PDF本稿は、科研費研究課題「DV 被害者支援から考えるアイデンティティと生活世界」(課題番号18K01388)による成果である。This article aims to clarify why the victim of domestic violence (DV) needs right to stay in one's own house, reexamining the notion of property and the meaning of the permanent house in creating and maintaining social relationships. The property rights protect one's ownership on his/her belongings, but become the struggle for the victim who decides to separate from her violent partner. In general, in the case that the aggressor holds title to the house, the victim must leave from it. The Japanese law does not permit to stay for the person who has not the title of the house. To guarantee the victim's rights for housing, we must rethink what is the notion of the property. In the early age of humanity, the house had been the place of the contractual exchange of gift between the clans. In The Gift, Mauss explains that human beings have developed the system of exchange of the gift to make peace between the clans, analyzing some cases like the gift of Maoli and the ancient notion of property in Indian law d Roman law. Human beings have not thought the objects as lifeless things but the things with some spiritual force toward the precedent owner. Mauss's critique on the exchange of the gift indicates the another meaning of the objects in our life and of the house apart from the notion of property in the modern law. His critique seems to explain the reason why we have some attachment on the things in our ordinary life. The notion of “lifeworld" by Schütz and the three categories of human activity by Arendt indicate why the house, as our spatial private realm, becomes the base of our identity and our social relationships. If we lose our house, our all social relations are interrupted, and our identity falls into crisis. Domestic violence deprives autonomy and dignity from the victim. The aggressor has not controlled the victim only by physical violence, but also by blame and assault with his intention to make her obey him. The verbal aggression deprives her ability to think and makes her interiorize the aggree or's judgement. To recover her identity and dignity, victim-centered support must be needed. Regarding the role of the house on our identity and the social relationships, we will notice the necessity to make a way that the victim can stay in her own house. 本稿は、配偶者間暴力(以下 DV と略)被害者が居宅に住み続ける権利を必要とするのか、所有権とアイデンティティの再構築の観点から検討する。人類は、クラン間の平和を構築するシステムとして契約的贈与を生み出した。古来から、「住まい」は、生活の場だけでなく贈与が行われる空間としても重要であった。モースは、人間とモノとの関係について、近代以降の欧米での所有権の概念とは異なり、モノそのものに元の所有者に戻ろうとする精霊が宿っていると考えられていたことを明らかにした。モノに宿る精霊に関する分析は、なぜ私たちが日常生活のなかのモノと住まいに対して愛着を持つのかを説明するものにもなりうる。シュッツの「生活世界」およびアレントの「活動」の分析は、私的領域の空間である住まいが私たちのアイデンティティと社会関係の座であることを示している。住み慣れた住まいの喪失は、ひとの社会関係を断ち、継続したアイデンティティが危機にさらされることを意味する。DV は、被害者から自律と尊厳を剥奪する。加害者は、身体的暴力のみならず、非難や言葉による攻撃によって、被害者を支配しようとする。言葉による攻撃は、被害者から思考する能力を奪い、加害者の思考を内面化し、自らを他者化するように仕向ける。被害者が自らの自律とアイデンティティを回復するためには、被害者主体の支援が必要である。住まいがアイデンティティと社会関係において持つ役割を考えるならば、被害者が居宅に留まる道を探る必要があると言えるだろう。departmental bulletin pape
身体部位のメンタルローテーションからみた児童期の身体認知
Get PDFIn this study, mental rotation was performed on children from first to fourth grade using illustrations of four parts of the body, combining the front and back of the hands and feet.
A survey form (B4 size) was prepared with a total of 12 randomly placed 6 angles (0°, 60°, 120°, 180°, 240°, 300°) left and right, and subjects were asked to select their dominant hand and foot within a time limit. 65 1st graders, 65 2nd graders, 64 3rd graders, and 59 4th graders participated in the study. The number of correct responses was compared across stimuli: 1st graders had significantly more correct responses for "letters" than for "hand dorsum," "palm," and "foot dorsum," while 2nd to 4th graders showed no difference between "letters" and the surface sites of hand dorsum and foot dorsum. In all grades, the number of correct responses for "back of hand" was significantly higher than that for palm, and for foot dorsum was significantly higher than that for sole only in the 4th grade. It is thought that the latter processing of sites with less visual experience, such as palms and soles, begins to take place in the third and fourth grades.departmental bulletin pape
