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[Report on Investigation and Research Activities] Renovation Project of the Permanent Exhibition Gallery One (Prehistoric and Early Japan) of the National Museum of Japanese History : FY 2015 Activity Report
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[Research Materials] “Chūdō Shushi-sahō” of Shinpuku-ji Templ
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A Change in the Municipal Regime of Sakai from the Late Muromachi Period to the Period of the Ascendancy of Oda Nobunaga : From the Feudal Regime to the Autonomous Regime
Get PDFapplication/pdf本稿は、室町後期（一五世紀後期）から織田権力期（一六世紀後期）までを対象として、堺における自治および支配の構造とその変容過程を検討したものである。当該期は中近世移行期として「荘園制から村町制へ」というシェーマが示されているように社会構造が大きく変容する時期である。堺においても堺南北荘の存在や、近世都市の基礎単位になる町共同体の成立が確認されており、これらの総体としての都市構造の変容の追究が必要であった。
検討の結果、堺南北荘を枠組みとする荘園制的社会構造から町共同体を基盤とした地縁的自治構造が主体となる社会構造への移行が確認され、その分水嶺は地縁的自治構造が都市全体に展開した一六世紀中期であった。そしてこの時期に、そのような社会構造の変容と連動して支配権力の交代、有力商人層（会合衆）の交代といった大きな変化が生じ、イエズス会宣教師が記した堺の「平和領域性」や自治の象徴とされる環濠の形成は、当該期の地縁的自治構造（都市共同体）の展開が生み出したものであると考えられた。そして、様々な部位で変化を遂げながら形成された一六世紀中期の都市構造が、近世的都市構造として一六世紀後期以降に継承されていくと見通した。This paper examines the feudal and autonomous regimes and their shifts in Sakai from the late Muromachi period (the late 15th century) to the period of the ascendancy of Oda Nobunaga (the late 16th century). This century was a transitional period from medieval to early modern, when the social regime changed drastically, as represented by the shift from the manorial system to the township system. Likewise, in Sakai, it has been observed that after Sakaikita-shō and Sakaiminami-shō (Northern and Southern Sakai Manors) were established, township communities emerged as the basis of the early modern city. Thus, it is important to inquire into the process of changes in the municipal regime to reveal how these basic units were integrated and developed into a new municipal regime.
The results of the analysis indicate a shift from a feudal regime based on the manorial system developed under the framework of Sakaikita-shō and Sakaiminami-shō to a society characterized by territorial autonomy based on township. The watershed in this shift was the spread of the autonomous territorial regime around the city in the mid-16th century. This shift in the social regime was accompanied by major changes, such as the change of authorities and the replacement of dominant merchants (egōshū). The development of the autonomous territorial units (town authorities) at that time also seems to have contributed to the construction of moats as a symbol of autonomy as well as the development of Sakai into a “place of peace,” as a missionary of the Society of Jesus described it. Moreover, this analysis suggests that the municipal regime which had been established and changed in different ways in the mid-16th century formed the basis of the early modern municipal regime in the late 16th century and thereafter.departmental bulletin pape
Prospects of the Old Stone Artifacts and Hunting Tools in the Kantō Area : Focusing Mainly on Trapezoid Tools
Get PDFapplication/pdf本稿は台形様石器の様相について検討した論稿である。このことについては佐藤宏之によって『台形様石器研究序論』が発表されており，該期の研究において姶良Tn火山灰降灰以前の石器群の解明が期待された。その後28年が経過し，全国的に台形様石器を出土する遺跡が広がった。とりわけ関東地方では層位的にも型式学的にも対応可能になり，あわせて台形様石器の機能・用途について使用痕研究や実験研究等により深みを増しつつある。
筆者は該期の台形様石器について型式学的研究から見直そうと思う。
先行研究では台形様石器は横長剥片を主たる素材とする点が強調されていたが，縦長剥片を素材とした例も看過できない。またペン先形ナイフと称された基部調整尖頭石器は東日本に卓越し，九州地方は僅少の分布状況を呈している。先端が尖状という点，基部加工のナイフ状石器と台形様石器が相互に影響して独自に製作されたものであろう。
台形様石器は素材の切断を介して外形を作り出す。刃部の両縁は側縁加工と平坦剥離，とりわけ錯向剥離を顕著に用いる。このように形成された台形様石器の形態は6類に区分される。①水平刃で基部が尖基のもの。②水平刃で平基のもの。③水平刃で平基であるが，側縁が末広がりになり刃部と交わる部位が角状を呈すもの。④斜刃で尖基のもの。⑤斜刃で平基のもの。⑥縦長剥片の端部を切断して用いたもので構成される。
台形様石器は関東地方で相模野B5層や武蔵野Ⅹ層下部まで遡り，立川ローム層において最古級を呈す。B4層，Ⅹ層上部からⅨ層は台形様石器が最も卓越し，Ⅰ～Ⅴ類の台形様石器が認められる。その終焉は黒色帯層の相模野B3層・武蔵野Ⅶ層の時期で縦長剥片を切断によって分割し，側縁加工を施したⅥ類の台形様石器が目立ってくる。北関東地方では台形様石器の石材が遺跡毎で差異があり，地域差的な様相を呈す。Ⅶ層以降に卓越する二側縁加工を主体としたナイフ形石器文化期以前の台形様石器文化が広く発達するのである。This paper reviews the study of trapezoid stone tools. This were also referred in the Proem for Study of Trapeze-shaped Tools by Hiroyuki Sato, It was expected that stone artifacts before Aira-Tn ash fall would be elucidated. Since then, 28 years have passed, and trapezoid tools have been found at various archaeological sites across Japan. Especially, those unearthed in the Kantō region have yielded data as a result of stratigraphical and typological analysis. In addition, the analysis of traces of use, as well as experimental research, has progressed, enabling a more profound examination of the functions and applications of trapezoid tools.
This paper reviews the studies of trapezoid tools of the above-mentioned age from the perspective of typology.
Although past studies focused on trapezoid tools made mainly of wide flakes, those made of elongated flakes are too important to overlook. Backed points, also known as pen-point-knife-shaped tools, have been found mainly in eastern Japan and occasionally in the Kyūshū region. Because of its shape, pointed at one end and shaped at the other, this type of stone tool is assumed to have been independently developed by interactions between knife-shaped tools and trapezoid tools.
In order to make trapezoid tools, stones were processed and then cut into trapezoidal pieces, and the side edges of the blade part were shaped and knapped to provide flat surfaces, especially disoriented surfaces. Trapezoid tools are categorized into six types: ① those with a horizontal blade and a pointed butt; ② those with a horizontal blade and a flat butt; ③ those with a horizontal blade, a flat butt, and sharp corners at the blade tip (shaped like a trapezoid with its width increasing toward the blade tip); ④ those with an angled blade and a pointed butt; ⑤ those with an angled blade and a flat butt; and ⑥ those made of elongated flakes knapped on the edges.
Trapezoid tools have been excavated in the Kantō region from the Layers of Sagamino B5 and lower Musashino X at the deepest level, which means they are among the oldest stone tools of Tachikawa loam formation. Trapezoid tools are most common among those unearthed from the Layer of B4 and the Layers from upper X to IX. Most of these trapezoid tools are classified as Types I to V. The newest trapezoid tools have been unearthed from the black band Layer of Sagamino B3 and the Layer of Musashino VII. Most of them are classified as Type VI (those made of elongated flakes cut and shaped on the side edges). In the northern Kantō region, the materials of trapezoid tools are different at each archaeological site. This suggests that there were regional differences. The trapezoid tool culture reached its zenith before the rise of the knife-shaped tool culture represented by tools shaped on both side edges and excavated mainly from Layer VII.departmental bulletin pape
[Research Materials] The Process by which Kunio Yanagita Collected Archaeological Artifacts, and Relevant Materials
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[Research Notes] Kunio Yanagita's Academic Interests as Reflected in the Journal of Anthropological Science : An Analysis of the Editions of the Journal of Anthropological Science in the Possession of the Yanagita Bunko Library, Institute of Folklore Studies, Seijo University
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Institutionalization and Deinstitutionalization in Modern Psychiatric Medicine : A Case of Abolition of the Psychiatric Ward of Urakawa Red Cross Hospital in Hokkaido, Japan
Get PDFapplication/pdf本稿では、まず日本の近代化のなかで「精神病」という病がいかに「医療化」されてきたのか、そして精神病者をいかに「病院収容化（施設化）」してきたか、その要因について明らかにする。諸外国の「脱施設化」に向かう取り組みに対して、日本の精神医療はいまだ精神科病院数（病床数）の圧倒的な多さと在院日数の顕著な長さを示している。世界的に特殊な状況下で日本の精神科病院数の減少が進まない要因について探る。精神医療の「脱施設化」が進まない中、北海道浦河赤十字病院（浦河日赤）では日本の精神医療の先陣を切って「地域で暮らすこと（脱施設化）」に成功した。浦河日赤の「脱施設化」のプロセスには二度の画期がある。第一は、精神科病棟のうち開放病棟が閉鎖となったプロセスであり、それを第一次減床化とする。第一次減床化のプロセスについて詳細に描き出し、減床化に成功した要因について明らかにする。第二は、精神科病棟全体の廃止に至ったプロセスであり、それを第二次減床化とする。そのプロセスに起こった政治的なできごとや浦河町が抱える問題をもとに、第二次減床化に進まざるを得なかった浦河日赤の置かれた状況について描き出す。この二度にわたる「脱施設化」のプロセスを描き出すために、エスノグラフィック・アプローチとして、医師や看護師、ソーシャルワーカーなどの病院関係者、社会福祉法人〈浦河べてるの家〉の職員、そして地域住民へのインタビュー調査を行った。精神科病棟廃止に対するさまざまな立場の人が示す異なる態度や見解について分析し、浦河日赤精神科の二回にわたる「脱施設化」のプロセスを描き出す。第二次減床化の病棟廃止と並行して、浦河ひがし町診療所という地域精神医療を展開するための新たな拠点が設立される。診療所が目指す今後の地域ケアの方向性を探る。そのうえで、診療所が目指す地域精神医療のあり方と海外の精神医療の方向性とを比較し、浦河町の地域精神医療の特徴と今後の課題について考察する。最後に、今後のアプローチとして、精神障がいをもちながら地域で暮らす当事者を支えるための地域精神医療を模索するために、「医療の生活化」という新たな視点を提示する。This paper first examines how psychiatric disorders have become medicalized in the process of modernization in Japan. It then analyzes how and why mental patients have become institutionalized. While there has been a growing trend in many countries to deinstitutionalize mental patients, Japan's mental health sector is characterized by its great number of asylums (beds) and extremely long hospitalization period. In light of these particularities, this study explores reasons why the number of asylums (beds) has not decreased in Japan. While deinstitutionalization has not progressed much in Japan's psychiatric medicine, Urakawa Red Cross Hospital (hereinafter “Urakawa Hospital”) in Hokkaido, Japan, has led Japanese psychiatric facilities in shifting to community treatment (deinstitutionalization). There were two milestones in this process. The first one was the closedown of the open ward in the psychiatric ward, which is called the “first reduction of institutionalization” in this paper. This step is examined in detail to reveal factors that can be attributed with having promoted deinstitutionalization. The second milestone was the shutdown of the entire psychiatric ward, which is called the “second reduction of institutionalization” here. By examining the political developments and problems faced by Urakawa town during the second step, this paper reveals the situation that forced Urakawa Hospital to shut down the psychiatric ward. In order to illustrate this two-stepped process of deinstitutionalization, this study takes an ethnographic approach by conducting interviews with hospital staff, such as psychiatrists, nurses, and social workers, staff of the social welfare corporation Urakawa Bethel's House, and local residents. The various ideas and opinions of different people about the shutdown of the psychiatric ward are analyzed to describe the two-stepped process of deinstitutionalization at Urakawa Hospital. In parallel with the second reduction of institutionalization (the closedown of the entire ward), a new medical facility, Higashi-machi Clinic, was established to provide community psychiatric treatment. This paper explores the direction the Clinic should take to provide effective community care. It then compares the Clinic's ideal form of community psychiatric medicine with the direction being taken by overseas psychiatric medicine to analyze the current features and future problems of the community psychiatric medicine of Urakawa town. In conclusion, this paper proposes a new, final approach of "Life-style priority Treatment" (to maintain one's lifestyle while receiving treatment) as a way to find a community psychiatric treatment able to support psychiatric patients living in the community.departmental bulletin pape
A Study of the Changes in the View of Fetal Life Seen in Memorial Services for Aborted Babies
Get PDFapplication/pdf水子供養が、中絶胎児に対する供養として成立し、受容される経緯と現状についての調査と考察を行った。
水子供養が一般化する以前の一九五〇年代、中絶胎児の供養は、人工妊娠中絶急増を背景として中絶手術を担った医療関係者によって散発的に行われた。一九六五年代には、中絶に反対する「いのちを大切にする運動」の賛同者により、中絶胎児と不慮死者を供養する目的で「子育ていのちの地蔵尊」が建立され、一般の人びとを対象とした供養を開始した。
一九七一年になると、同運動の賛同者により、水子供養専門寺院紫雲寺が創建された。同寺は中絶胎児を「水子」と呼び、その供養を「水子供養」と称し、供養されない水子は家族に不幸を及ぼすとして供養の必要を説いた。参詣者の個別供養に応じ、個人での石地蔵奉納も推奨した。この供養の在り方は、医療の進歩に伴い胎児が可視化される中、胎児を個の命、我が子と認識し始めた人びとの意識とも合致するものだった。また、中絶全盛期の中絶は、その世代の多くの人びとの共通体験でもあり、水子は不幸をもたらす共通項でもあった。胎児生命への視点の芽生えを背景に、中絶・胎児・水子・祟りが結びつき流行を生みだしたと考えられる。水子供養が成立し流行期を迎える時代は、一九七三年のオイルショックから一九八〇年代半ばのバブル期開始までの経済停滞期といわれたおよそ一〇年間であった。
一方、水子供養の現状について、仏教寺院各宗派の大本山・総本山を対象に、水子供養専用の場が設置、案内掲示があるか否かを調査した。結果、約半数の寺院境内に供養の場が設置されているか掲示がみられ、明示されない寺も依頼に応じる例が多い。近年の特徴として、中絶胎児のみならず流産・死産・新生児死亡、あるいは不妊治療の中で誕生に至らなかった子どもの供養としても機能し始めている。仏教寺院を対象とした水子供養の指針書の出版もみられ、水子供養のあるべき姿やその意義が論じられている。This paper examines how the memorial services for babies died as a result of abortion was established and accepted as well as what it is like now. At the post-Second World War period, the number of abortions rapidly increased, and memorial services for aborted babies were performed intermittently by medical workers involved in abortions. Subsequently, supporters for the Pro Life Campaign (an anti-abortion movement in the 1960s) contributed to the creation of a Statue of Kosodate Inochi no Jizōson (the Guardian Deity of Child-rearing and Life) in 1965 and started to hold memorial services for the general public. The services were held not only for aborted babies but also for children died from accidents. In 1971, Shiun-ji Temple was established as a special temple for memorial services for aborted babies. As soon as the temple started to hold memorial services for aborted babies (called as Mizuko Kuyō), the services prevailed. It is considered because the advancement of obstetrics technologies made it possible to recognize the fetal life and because people tried to resolve the domestic problems arising through drastic social changes during the rapid economic growth period by attributing them to aborted babies. The majority of the head temples of Buddhist sects expressly offer memorial services for aborted babies. Many temples without places for memorial services for aborted babies also hold such services when requested. Thus, memorial services for aborted babies seem to generally prevail today.departmental bulletin pape