1,357,686 research outputs found
Mr. and Mrs. Torazo Ouchi
No full textOral history interview with Torazo and Hanako Ouchi. Information on the oral history project is found in: csuf_stp_0012A; Glossary in: csuf_stp_0014.A Japanese American oral history project undertaken in 1979-1980, funded by the National Endowment for the Humanities and archived at the Fresno County Public Library
Concerning the Discussion around the Circumstances of Creating the Law Code of the Ouchi Clan
No full textThe article examines the «Ouchi-shi okitegaki», law code of Ouchi clan, created in the end of XVth century. The author argues that this collection of laws was drawn up in order to ensure the smooth transfer of power from daimyo Ouchi Masahiro to his son Yoshioki. The appearance of this code of laws reflected the maturation of the Ouchi clan power structure. According to the author, the Ouchi law code could be used in judicial practice. It could also be used as a model for drafting new ordinances and regulations in the Ouchi house
Katoa Ouchi 1938
No full textGenus Katoa Ouchi, 1938 Katoa Ouchi, 1938, Shanghai. Sci. Inst. Jour (Sect. III) 4; 102. Lisu Liu, 1940, Harvard. Uni. Mus. Compar. Zool. Bul. 87: 105. Type species: Katoa tenmokuensis Ouchi, 1938, Shanghai Sci. Inst. Jour. (Sect. III) 4: 103. According to Moulds (2005), subfamily Tettigadinae includes tribes Platypediini Kato, Tettigadini Distant, and Tibicinini. The latter tribe is characterized as follows: forewing veins CuP and 1 A not fused; hind wing veins RP and M free at base; distance between supra-antennal plate and eye about equal to length of antennal plate; uncus exceedingly long and non-retractable within pygofer; aedeagus with ventrobasal pocket present, aedeagus with apical part of theca bearing pair of leaf-like lateral lobes and a non-retractable tubular vesica; male opercula with distinctive S-shape, lateral margins deeply concave, distal margins not reaching distal margins of tympanal cavities, basally not extending beyond meracantha. Genus Katoa Ouchi, 1938 belongs to the tribe Tibicinini based on the above characteristics. Therefore in this paper genus Katoa is transfered to Tettigadinae.Published as part of Thai, Pham Hong & Yang, Jeng-Tze, 2009, A contribution to the Cicadidae fauna of Vietnam (Hemiptera: Auchenorrhyncha), with one new species and twenty new records, pp. 1-19 in Zootaxa 2249 on page 4, DOI: 10.5281/zenodo.19076
Katoa Ouchi 1938
No full textGenus Katoa Ouchi, 1938 Katoa Ouchi, 1938, Shanghai. Sci. Inst. Jour (Sect. III) 4; 102. Lisu Liu, 1940, Harvard. Uni. Mus. Compar. Zool. Bul. 87: 105. Type species: Katoa tenmokuensis Ouchi, 1938, Shanghai Sci. Inst. Jour. (Sect. III) 4: 103. According to Moulds (2005), subfamily Tettigadinae includes tribes Platypediini Kato, Tettigadini Distant, and Tibicinini. The latter tribe is characterized as follows: forewing veins CuP and 1 A not fused; hind wing veins RP and M free at base; distance between supra-antennal plate and eye about equal to length of antennal plate; uncus exceedingly long and non-retractable within pygofer; aedeagus with ventrobasal pocket present, aedeagus with apical part of theca bearing pair of leaf-like lateral lobes and a non-retractable tubular vesica; male opercula with distinctive S-shape, lateral margins deeply concave, distal margins not reaching distal margins of tympanal cavities, basally not extending beyond meracantha. Genus Katoa Ouchi, 1938 belongs to the tribe Tibicinini based on the above characteristics. Therefore in this paper genus Katoa is transfered to Tettigadinae.Published as part of Thai, Pham Hong & Yang, Jeng-Tze, 2009, A contribution to the Cicadidae fauna of Vietnam (Hemiptera: Auchenorrhyncha), with one new species and twenty new records, pp. 1-19 in Zootaxa 2249 on page 4, DOI: 10.5281/zenodo.19076
What You Can Do to Improve Your School
No full textThis issue of Policy Perspectives presents seven "rules of change" that were developed by noted author and UCLA professor William G. Ouchi in his new book, Making Schools Work: A Revolutionary Plan to Get Your Children the Education They Need (Simon & Schuster)
Tanna sinensis Ouchi 1938, comb. nov.
No full textTanna sinensis (Ouchi, 1938) comb. nov. Neotanna sinensis Ouchi, 1938, Journi. Shanghai Soc. Ins., (II) 4, 87. Neotanna abdominalis Kato, 1938 Material examined. Ninh Binh: 1 male, Cuc Phuong NP, 250m, 25.v. 2005, coll. Pham Hong Thai. Distribution. Vietnam (Ninh Binh prov.), China (Metcalf, 1963 a)Published as part of Thai, Pham Hong & Yang, Jeng-Tze, 2009, A contribution to the Cicadidae fauna of Vietnam (Hemiptera: Auchenorrhyncha), with one new species and twenty new records, pp. 1-19 in Zootaxa 2249 on page 11, DOI: 10.5281/zenodo.19076
The Ouchi Illusion as an Artifact of Biased Flow Estimation
No full textA pattern by Ouchi (Figure 1) has the surprising property that small motions can cause illusory relative motion between the inset and background regions. The effect can be attained with small retinal motions or a slight jiggling of the paper and is robust over large changes in the patterns, frequencies and boundary shapes. In this paper, we explain that the cause of the illusion lies in the statistical difficulty of integrating local one-dimensional motion signals into two-dimensional image velocity measurements. The estimation of image velocity generally is biased, and for the particular spatial gradient distributions of the Ouchi pattern the bias is highly pronounced, giving rise to a large difference in the velocity estimates in the two regions. The computational model introduced to describe the statistical estimation of image velocity also accounts for the findings of psychophysical studies with variations of the Ouchi pattern and for various findings on the perception of moving pl..
<Articles>Myoken Belief and the Ancestor Legend of the Ouchi Clan in the Muromachi Period
No full text本稿では、道教史、美術史など多様な分野での妙見信仰の研究成果を踏まえながら、大内氏の妙見信仰と祖先伝説の関係を論ずる。大内氏の妙見信仰は南北朝中期までは一族の私的な信仰に留まっていたが、南北朝後期に妙見は大内氏全体を代表する氏神となった。室町期になると、大内氏は祖先伝説の体系化に力を入れるようになり、琳聖太子が祖神とされる段階を経て、次第に祖先伝説の主要な構成要素が出来上がっていった。大内氏は、道教の真武神的な妙見を象徴する幼名(亀童丸) を与えることで嫡子を琳聖太子になぞらえ、祖先伝説を家督争奪戦という現実の危機を回避するために役立てた。最後に、政弘の代で氏神(妙見) が守護神として始祖(琳聖太子) に結び付けられた上、興隆寺を中心とする妙見信仰の由緒が語られ、祖先伝説が体系化された。ここに、大内氏の妙見信仰は、領国支配イデオロギーの中核を成す、スケールの大きな信仰に変容したのである。In recent years increasing attention has been paid to Rinsho Taishi 琳聖太子 (Crown Prince Rinsho), who was seen as the ancestor of the Ouchi clan, and much progress in research on the legend of the Ouchi ancestor has been made. Growing out of this trend is a clear awareness of the importance of the Ouchi clan in the Muromachi state in terms of its role in both the system of the Muromachi bakufu and in foreign relations. However, the results of recent studies of faith in Myoken 妙見 have not been sufficiently applied to the state of research into the Ouchi clan. While Myoken, the tutelary deity of the Ouchi, along with Rinsho Taishi, forms the core of the ancestral legend of the Ouchi, many points regarding its fundamental character remain unclear. The Ouchi frequently conducted Myoken rituals to pray for the peace of their lands, and Nigatsu'e (Second Month Festival)of Koryuji 興隆寺 had particular political significance as the retainers and people of the land were required to pledge loyalty to the Ouchi. I understand Myoken faith of the Ouchi as playing the role of the ruling ideology in these lands and an important element in the study of the Ouchi clan. In this article, I argue four issues regarding the ancestral legend and the Ouchi faith in Myoken during the Muromachi period based of the results of research on Myoken faith in terms of various fields, such as the history of Daoism, art, medieval history, and folklore. The first issue is the origin of the Ouchi faith in Myoken. The relationship between Myoken and the Ouchi-no-suke 大内介 family, the forerunners of the Ouchi clan, can be traced in the historical record with certainty back to the early Nanbokucho period, and there is a great possibility that it goes back to the Kamakura period. On the basis of analogous warrior groups that also worshipped "stars" during the Kamakura period, and we can surmise that it was necessary for the Ouchi-no-suke family to have Myoken as a tutelary deity in order to maintain a consciousness of their legitimacy. Nevertheless, this faith in Myoken was an internal matter conducted within the Ouchi-no-suke family alone until the middle of the Nanbokucho period. The second issue is how Myoken, the tutelary deity of the Ouchi clan, was linked to the clan ancestor, Rinsho Taishi. During the time of Morimi 盛見, Myoken was only one of several gods worshipped by the Ouchi, moreover Rinsho Taishi had the character of ancestral deity, kami, of the Ouchi clan. Before there could be a linkage of Myoken with Rinsho Taishi, it was necessary that Rinsho Taishi go through the stage of becoming a kami himself. In the ancestral legend prior to the time of Norihiro 教弘, the tutelary deity Myoken had not been linked with Rinsho Taishi, the clan ancestor. It can be surmised that this state is closely related to the fact that Koryuji had yet to become the core of the ruling ideology of the territory prior to the time of Norihiro. The third issue is the fact that the image of Myoken held by the Ouchi was that of an avatar of a Buddhist deity in the form of a youth that was derived from the Daoist deity Zhenwu 真武 (Jp. Shinbushin). The heir to Ouchi clan leadership was invariably called Kidomaru 亀童丸 as a child. This childhood name was derived from the turtle, which was a symbol of Myoken, and indicated that he was under the protection of Myoken. By giving a childhood name to the heir of the Ouchi clan that symbolized a Zhenwu-like Myoken, the heir was being likened to Rinsho Taishi. It can be said that Myoken would not only protect the heir from suffering a painful death, but would also confer legitimacy on the heir alone, and thus provide the authority that would prevent strife within the clan over its leadership. The fourth issue is the fact that consciousness of Myoken's presence within the ancestral legend became clear in the latter half of the 15th century in the time of Masahiro 政弘. It was at this stage that Myoken became the tutelary deity of Rinsho Taishi in the ancestral legend and the two were linked. Then, with the recounting of the origins of Myoken faith centered on Koryuji, the ancestral legend was elaborated and developed into its most detailed form. The account of origins of the Ouchi clan that was written in Bunmei 18 (1486) was an important landmark in the ancestral legend of the Ouchi clan. Ouchi Masahiro not only made Myoken the tutelary deity of Rinsho Taishi but also transformed it into a deity whose scale was large enough to serve as the core of the ruling ideology of the territory. I have argued in this article that the Ouchi clan used a Zhenwu-like image in constructing a systematic ancestral legend that provided the religious order for the rule of their territory
Effect on Safety of Kime Technique in Judo Ouchi-gari : Position of the Pivot Foot
No full textThe purpose of this study was to examine effects on the safety of Kime techniques in judo Ouchi-gari. The Kime techniques were classified into two according to the position of the pivot foot. One of the techniques was not stepping over the opponent's leg and the other was stepping over that, in the Kime phase of Ouchi-gari. The subjects were 18 judo experienced students. Using two techniques, each trial of Ouchi-gari was performed twice. A questionnaire was used to analyze the subject's evaluation. There were three items for evaluation of Uke: “fixation of the head and neck,” “ease of taking Ukemi,” and “hitting the head.” The evaluation item for Tori was one of "ease of holding." To examine the effects of Kime techniques on safety in Ouchi-gari, an impression analysis was conducted using the appearance method. The t-test demonstrated that the average score was significantly higher in stepping over the opponent's leg than in no stepping over for each item: “fixation of the head and neck,” “ease of taking Ukemi,” and “ease of holding.” McNemar's test demonstrated that there was a tendency to change from holding one hand or no holding when the pivot foot did not step over the opponent's leg, to holding both hands when it stepped over that. The results suggested that stepping over the opponent's leg was more effective for safety than no stepping over that in the kime phase of Ouchi-gari
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