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This paper analyzes opinion pieces written by Korean learners of Japanese on the topic of “For or Against Capital Punishment” from the perspective of “concession”. The study examines the number of occurrences of concession, the form of expression and what role concession played in each component of the opinion pieces. The results are as follows. 1. Concession appeared in 55 of the 66 opinion pieces (80.3%) at an average rate of 2.14 times per piece. Further, “opposing-theory-related concession” appeared more often than “personal-opinion-related concession”. 2. There was a tendency to use “aru”, “iru” “to iu” and noun-predicative sentences frequently in “introducing an opposing theory”, and to describe objective facts without personal opinion. 3. “Acceptance of an opposing theory” was characterized by “(to)omou” or other thought-related verbs, modal forms and declarative adverbs. 4. “Identifying flaws in one’s own opinion” ended in negative sentences relatively frequently. 5. Negative sentences appeared more often in “negating the comprehensiveness of one’s own opinion” than in 4, in many cases starting with a contradictory conjunction. Considered together with 4, “personal-opinion-related concession” is often used in negative sentences. 6. In each component of the opinion pieces, concession played a role of “introducing and supplementing claims”, “emphasizing the validity of the reason or evidence for supporting a claim” or “introducing for repeating claims”.

This study analyzed for the content of the “complaints” in Korea trip by Japanese tourists, in particular, focused on their feeling as “trouble, or problem” in the customer service scenes, and the service provider’s response to it, and investigated by targeting the customer’s reviews on the internet. The writer considered the typology (classification), similarities and features focusing on “no apology” or “the way of apology”, and targeted the difference of “apology culture” between Korea and Japan for the consideration as one of the factors which cause the “complaints”. Also, the writer picked up the case that the “complaints” were resolved because of the “apology act”, and pointed out the importance of apology for Japanese customer. Through this research, the Japanese response or not is important to the South Koreans is dealing with matters that it became clear. It became clear that the importance is “whether there is one’s reaction to complaints or not” for Japanese people, on the other hand, “whether there is one’s dealing with the complaints or not” for Koreans people through this study. From the result above, the writer examined about “presence or absence of the reaction for Japanese people” and “Korean people’s unresponsive, or silence” furthermore, and expanded the target of study as far as “the silence of the Korean culture” and “the response to the apology”.

The reception method is a concept established by Oki (2013), which denotes “a general term of the mechanism how speakers put in place counterpart’s utterance in their own utterance. Oki (2013) argued that the regional difference exists in a course of discourse through analyses of discourse data from the reception method perspective. From this point, this paper analyzed the reception method in comparison with other dialect discourses in regions of Iwate, Tokyo, Nara, Hyogo, Okayama and Nagasaki in Japan. This analysis aims to clarify attributes of discourse development of Shitada dialect in Niigata. As a result, it has found that Shitada dialect in Niigata tends to have following attributes. (1) The “receptive type” is low and the “straightforward type” is high. (2) While the overall receptive type shows low proportion, the back channel type, which is in a sub‐category of the receptive type, is similar to other regions except Tokyo,Hyogo and Nagasaki. (3) The ratio of demonstrative and conjunctive/adverbial type is the lowest. The ratio of straightforward response type to a question is the highest. These attributes indicate that speakers of Shitada dialect develop discourses through straightforward response to a question. They also tend to allow straightforward utterance in a course of discourse.

This study is about the correlation between articulation function and human relationship in ‘negativizing of the expression of positive treatment’ in Japanese. The results of this study are as follows 4 articulation functions were found in each human relation: ‘intimacy’, ‘concern’, ‘complement’ and ‘gratitude’. ‘negativizing of the expression of positive treatment’ was often used to express ‘intimacy’ in the human relationship between subordinates and superiors. It is assumed that the reasons why a speaker uses ‘the expression of negative treatment’, which is not fit to speech type, by implying his or her intent of expression are that 1) there is an implicit agreement between speaker and listener to acknowledge the use of such expression because they are close to each other enough, 2) speaker and listener believe that such linguistic behavior can solidify the bond between them, 3) speaker thinks that linguistic behavior can express his or her intention more strongly and increase the effect of articulation, and 4) speaker and listener are close but not close enough, so they can’t express their inner mind candidly to each other.

The purpose of this study is to examine the function of suspended clause in Japanese and Korean. A particular attention has been paid to clarify the functional similarities and differences between shi clause in Japanese and ko clause in Korean. The results found in this study are summarized as follows. (i) Shi in Japanese and ko in Korean share the commonalities in that both are employed to give additional explanation to the preceding sentences and to connect coexisting or contrastive events. (ii) Both encode the discordant event with respect to what the speaker expected. However, ko in Korean can not be used not only at the same time with the speaker’s perception but also as soliloquy. (iii) Shi can be marked with the imperative form, which is the idiosyncrasy of Japanese young generations, while ko in Korean can not. (iv) Both can be used as question-formulating device. However subtle difference exists between them. i.e Shi is used as soliloquy, while ko question in Korean conversation serves to reconfirm or clarify the preceding sentences or talks, thus, it requires the addressee’s reply. (v) Ko in Korean functions as a discourse marker at the utterance initial position, whereas this function lacks in Japanese shi.

This study examines the meaning and function of Korean silence action ; Contrasting with the Japanese linguistic & non-linguistic action to appear under the same situation. The results are as follows. ⦁ When the silence action of Koreans has instrumental function (referential function, conative function, emotive function), Japanese take linguistic actions at a high rate, about 30 percent of Japanese take the silence action. ⦁ When the silence action of Koreans has phatic function, Japanese don’t take the silence action, most Japanese take linguistic actions. This study will be helpful to research about Japanese education and also contribute to deepening the mutual understanding between Korean and Japan.

In general, “WAKEDA” represents a conclusion that is drawn as something natural from a ground. It takes the form of “WAKE” in interrogative sentences during conversations, and “WAKE” has different forms and meanings from “WAKEDA” in such a case. Previous studies reported that “WAKE” in the interrogative form had no semantic differences from “WAKEDA” representing the concluding, convincing, and paraphrasing nature. “WAKEDA” is originally a form to state a conclusion drawn from certain objective information or a fact concluded from some information. It is not used in cases of raising a question about something. Discussed in the study, “WAKE” represents the negative feeling of the speaker in the form of doubt inherent in an interrogative sentences when he or she draws a natural conclusion from the statement, attitude or act of the listener during a conversation and is not convinced of the conclusion. “WAKE” in interrogative sentences can be understood as the noun “WAKE” from a morphological perspective, but it represents making a connection from a semantic perspective. Its polite version is “Wakedesuka”, and its normal version is “WAKE”, based on which it is estimated that “WAKE” with the interrogative postposition “Ka” omitted is used as an interrogative form in interrogative sentences with the normal version. At a first glance, it may seem logically contradicting to express a fact concluded as something natural from the information that already exists in the form of interrogative sentences, but the interrogative form of “WAKE” is not to express a result accepted as something natural but a strong feeling of doubt that the speaker has about the result.

In this study, based on the natural discourse data obtained from group discussions in both language of Korean and Japanese showed overlapped phenomenon and the study was conducted as follows; 1) To compare the frequencies in both Korean and Japanese language that overlaps by analyzing the discourse. 2) To compare the style of each country’s discourse by analyzing the differences in cultural communication discourse of both languages. Also, the study was conducted to look into the effect of native language that are made of foreign language discourse. Consequently, [1] Japanese native speaker had higher frequency level in same cultural communication overlap. [2] In discourse of different cultural communication that was done through foreign language, compared to Japanese speaker, Korean native speaker showed higher tendency of using overlap.

It is believed that paralinguistic information in Japanese represents speaker’s expressive intention and it is an important clue for listeners to grasp speaker’s expressive intention. However, it is questionable whether foreign Japanese learners can grasp it properly as well as native Japanese speakers. This is an empirical research of listener’s recognition in comparison between native Japanese speakers and foreign Japanese learners, especially Chinese Japanese learners, about emotional expressions in paralinguistic information in Japanese.

This thesis makes analysis of Korean news translation, focused on the expression of the end of sentences. Korean has clear speech levels in the end of sentences. When a translator translates a foreign language into Korean, he/she must select speech level, “Hapsho-che” or “Heayo-che”, and sometimes “Heara-che”. Paying attention to this point, the researcher analyzed the speech level of ‘direct utterances’ in the Korean major broadcasting news. As a whole, the use ratio of “Hapsho-che” was 67.4%, “Heayo-che” was 28.1% and “Heara-che” was 4.5%. Comparison between male speaker and female speaker, female speaker’s “Hapsho-che” ratio was 56.2%, and male speaker’s “Hapsho-che” ratio was 71.6%. In the analysis according to the occupation of the speakers, government official/politician’s “Hapsho-che” ratio was highest(91.0%), and citizen’s “Hapsho-che” ratio was lowest(46,1%). Finally, in the comparison of the broadcasting station, MBC used “Hapsho-che” most (69.9%), and SBS’s “Hapsho-che” ratio was lowest(64.7%).

韓国語は、日本語の敬語体/普通体のように、文末表現においてスピーチレベルの差異が見られる言語である。そのため、外国語を韓国語に訳す時、翻訳者は文末表現でどのようなスピーチレベルを選択すべきかの判断を迫られることがある。本稿は、韓国の報道番組における外国語の‘直接発話’を分析対象とし、特に文末表現がどのようなスピーチレベルで翻訳されたかについて考察し、さらに日韓の比較を行った。 まず、全般的には‘ハプショ体’に訳された事例が67.4%、‘ヘヨ体’が28.1%、‘ヘラ体’が4.5%であった。話者の男女別比較では、‘ハプショ体’に翻訳された比率が、女性話者56.2%、男性話者は71.6%と、男女間の差異が確認された。話者の職業別比較では、政治家・高官の‘ハプショ体’比率が最も高く91.0%、一般市民はそれよりはるかに低い46.1%にとどまった。他の比較より、職業別比較において、いちばんバラツキが大きいことが分かった。最後に、放送局間の比較では、MBCの‘ハプショ体’比率が最も高く69.9%、SBSが最も低い64.7%と、その差は小さかった。 日本の報道番組では、敬語体への翻訳か普通体への翻訳かに大きく二分されたが、韓国ではほとんど全てが日本語の敬語体にあたるスピーチレベルに翻訳され、その中でさらに細かく‘ハプショ体’と‘ヘヨ体’に区分されている点が日韓の比較で大きな特徴的な差異と言える。

In this study, the use of ‘toka’ in the conversation between female university students with respect to the relationship between interlocutors’ degree of intimacy, was investigated. The results were summarized as follows. The ratio of ‘toka’ was higher in the conversation between friends than between first-meeting people. For the function of ‘toka’, both of conversations between friends and between first-meeting people, the ratio of ‘mitigation’ was higher than that of ‘exemplification’, and this tendency was stronger in the conversation between friends. For the specific context of ‘mitigation’, ‘toka’ is used for overwhelmingly high frequency in the context of ‘quotation’ in the conversation between friends, whereas ‘toka’ is used in more diverse contexts in the conversation between first-meeting people. Through this study, it was empirically revealed that the factor of the degree of intimacy influences the frequency of use of ‘toka’ and the function of ‘toka’ in the conversation between university students. Moreover, it may be said that ‘toka’ functions as a language strategy to maintain smooth communication with interlocutors.

本研究では女子大学生同士の会話における｢とか｣の使用様相を日本人の言語使用に影響を与える主な要因の一つである親疎要因と絡めて定性的及び定量的な分析を通して実証的に調べた。その結果を簡単にまとめると次のようである。 まず、初対面同士の会話に比べ、友達同士の会話において｢とか｣の使用割合がやや高かった。｢とか｣の機能の使用様相をみると、友達同士の会話と初対面同士の会話ともに｢とか｣の基本的な機能といえる｢例示｣の機能より｢発話緩和｣の機能の使用割合が高く、その傾向は友達同士の会話において顕著であった。つまり、佐竹(2013)の｢ソフト化｣の性質を持つ｢発話緩和｣の機能の｢とか｣は同じ若者同士の会話でも友達同士の会話においてより積極的に使用されていると解釈できる。一方、このような｢とか｣は全体的な傾向として友達同士の会話においては｢引用｣の際に顕著であり、初対面同士の会話においては友達同士の会話に比べ相対的に多様な場面で使われるのが特徴的だといえよう。本研究の結果は限られたデータではあるものの、｢とか｣は若者同士の会話において相手との円滑なコミュニーションを図るための１つの言語方略として働いており、｢とか｣の使用には親疎要因が多少影響を与えていることが示唆されたといえよう。

Iyo Dogo Ondo Stele Inscription (伊豫道後溫湯碑文) is the earliest writing among the posthumous writings of the Suiko Court (推古朝), and overall maintains the style written in classical Chinese; only the kana (假名) notation of Chinese characters 夷 and 與 appears in some transcription of proper names. In the Iyo Dogo Ondo Stele Inscription, 城 attracts a new attention, besides 夷 and 與, the kana transcription of proper names pointed out by previous studies. The reason that 城 attracts attention is because the Chinese character 城 is pronounced as ki (キ), kana notation of 城. The seikinji 城 (キ) is replaced by diverse kana notation such as [歸/貴/城/奇/紀/基], which have several characteristics. First, all of these belong to キ (乙類, B type). Second, when arranging [歸/貴/城/奇/紀/基] according to periods, while kana transcription of later generations was all kaikohu (開口呼, open-mouth), the earliest kana transcription of [歸/貴] was hekouhu (合口呼, closed mouth). Third, according to the Mori Hiromichi’s (森博達) criteria for kana classification, most of these are kana before Group αβ, and only kana 基; キ(乙, B)｣ falls under Group α; and it is presumed that the transcriber of Group α was a northern Chinese (doraijin, 渡來人, ancient migrant to Japan). In addition, as for kana 基;キ (乙, B), which was classified as Group α under the Mori Hiromichi’s classification, and kana 己;キ (乙, B), which was classified in the same way under the phonological classification (之韻3等開口, Zhi rhyme less closed open mouth ), Korean language scholars early mentioned about their association with 城 (キ). The above characteristics suggest the relationship between Korea and Japan with regard to the Chinese character of 城, and it is presumed that kana 城 (キ) was notation by doraijin (ancient migrants to Japan) from the Korean Peninsula or northern regions.

<伊豫道後溫湯碑文>は推古朝遺文の中で年代が最も早い遺文として、他の遺文と 比べて全体的に文体がまろやかな文体を維持しており、字音假名である｢夷｣と｢與｣だ けが固有名詞表記の一部に表している。 <伊豫道後溫湯碑文>には、既存研究から指摘されているように固有名詞の音仮名 表記である｢夷｣と｢與｣以外にも｢城｣が新たに注目されている。｢城｣が注目されるの は、漢字字音｢城｣を字音仮名｢城(キ)｣で読むという点である。日本の上代文献の中で ｢城(キ)｣は󰡔風土記󰡕の中で｢城辺(キヘ)山/茨城(イバラキ)/小城(ヲキ)｣などの地名の例 で｢何かを積み上げた山(原始的な城の意味)｣という用例を見せているし、󰡔萬葉集󰡕の 中では｢イナ(稻;正訓字)キ(城;正訓字)｣｢イハ(石;正訓字)キ(城;正訓字)｣｢ミツ(水;正訓 字)キ(城;正訓字)｣などの正訓字で安定されて萬葉假名表記の中で最も完成された形態 である一字一音式音仮名表記に移行する。正訓字｢城(キ)｣は、[歸/貴/城/奇/紀/基]な どの様々な音仮名の表記に置き換えるが、これらの假名ではいくつかの特徴がある。 一つ目は、これらのすべてが｢キ(乙類)｣に属する假名という点である。二つ目は、 [歸/貴/城/奇/紀/基]を時期的に整理して把握する場合、後代の假名がすべて開口呼で あるのに対して、最も早い時期の假名である[歸/貴]が合口呼という点である。 また、森博達の分類でα群に分類された假名｢基;キ(乙)｣と聲韻學的分類(之韻3等開 口)で同様に分類された假名｢己;キ(乙)｣は、かつて国語学者が｢城(キ)｣との関連性に 言及したことがある。三番目は森博達の假名の分類基準では、これらのほとんどがα β群以前の假名であり、假名｢基;キ(乙)｣だけがα群に該当するが、α群の表記者を北方 の中国人(渡来人)であったと推定しているという点ある。以上の特徴は、漢字字音 ｢城｣に関する日韓両国の関係性を示唆してくれるものであり、字音仮名｢城(キ)｣は、 韓半島または北方の渡来人による表記も推定される。

This study is intended to design and conduct an education of Japanese pronunciations using Information and Communication Technology (ICT) based on social constructivism and qualitatively analyze and describe the processes and effects. Education of Japanese pronunciations aims to improve the ability of Japanese pronunciations. For this purpose, not only teacher’s explicit instruction of pronunciation, but also a process in which learners themselves recognize the problems of their pronunciation, seek appropriate standards for pronunciation and evaluate and modify their pronunciation, that is, self-monitoring is necessary. Therefore, this study introduced blended learning, so that the learners could gradually learn the pronunciation with responsibility for through the teacher’s instruction and carried out self-monitoring using a face-to-face class in the classroom and ICT (Evernote) outside the classroom and interactions with the teacher. As a result of 15-week practical lessons with 32 Korean learners of Japanese as Foreign Language (JFL), the learners used a wide variety of pronunciation learning strategies in pronunciation learning outside the classroom focused on meta-cognition strategies and succeeded in recognizing the problems of their pronunciation through a comparative analysis between model sounds and their pronunciation or the teacher’s feedback. Also, learners positively evaluated their pronunciation recording using Evernote and self-monitoring activity and the teacher’s feedback and came to pay attention to pronunciation in listening to or speaking Japanese language after the class. Through the above results, it was found that the out-of-class learning activity using Evernote had positive effects on the improvement of the learners’ autonomy.

本研究の目的は社会構成主義の観点からICT(Information and Communication Technology, 情報通信技術)を活用した音声教育の実践を行い、その過程・効果を質的に分析し技術することである。日本語の音声教育では、モデル音声を示したり、発音のしかたを説明し、言わせるだけでは、正しい音声の習得はなかなか困難である。以上の指導方法以外に、学習者の自律学習である｢自己モニター｣、つまり｢学習者自身が自己のパフォーマンスのどこが問題であるかを認識し、妥当な発音基準を模索しながらそれをもとにした適切な自己評価を通して発音を自己修正する｣ことや学習者の自律学習を支援する教師のフィードバックなど、多様な工夫が必要である。そこで、本教育実践では｢教室内の音声指導｣とEvernoteを利用した｢教室外(オンライン)学習｣という教室内外における学習環境を整備し、日本語音声の自律学習を促した。 韓国人日本語学習者(JFL)32名を対象に15週間の実践授業を行なった結果、学習者はEvernoteを利用した｢教室外学習｣においてメタ認知ストラテジーを中心とする多様な発音学習ストラテジーを使用しており、自らの学習の振り返ったり自分の音声を内省するなど、自律学習を実現していた。 また、学習者は、①自分の日本語発音における問題点がわかり、日本語の発音が改善された、②日本語の発音に注意を向けるようになった、などの理由からEvernoteを活用した発音学習(自分の発音の録音、自己内省ノートの作成、教師のフィードバック)を肯定的に評価していた。 以上の結果からEvernoteを利用した教室外音声学習は可能であり、学習者の自律学習を促す効果があったと言える。

Nowadays, Reading comprehension focuses on the content based second language instruction. This paper investigates what kind of information leaners collect as pre-reading activity, and how this information activates learner’s schema at Japanese reading class. Reading process can be divided into 3 steps, which are pre-task, reading activity and follow up. If leaners have background knowledge about Japanese literature or cultures before reading, it will be easy to understand contents of the text. Textbook for reading comprehension does not have much information about literature or authors. So, teacher make leaners to investigate about author’s information (including background of life, view of the world, writing style), related materials, or story of literature. This activity can be effective as follows. •Leaners can feel interest in Japanese literature by introducing familiar things. •Author’s view of the world can help learners to understand literature. •Leaners can formulate hypothesis before reading. After the semester, teacher surveyed leaner’s satisfaction about pre-reading activities and the result shows high level of leaner’s satisfaction.

近年、日本語教育における中級読解では、内容の理解に重点を置いた学習が提唱されている。学習者の内容の理解を促進するためには、日本の文学や文化についての背景知識が必要であろう。本論文は、中級読解の授業における読む前の活動として、韓国人学習者は｢作品紹介｣でどのような情報を集め、このような情報がどのように学習者のスキーマを活性化するのか分析する。 H大学で編集された日本語中級読解教材は、日本のエッセイ、評論、小説、詩など様々なジャンルの作品が載せられておるが、作者や作品に関する情報が少ない。それで、教師は読む前の活動として、担当者を決め、作品や作者、素材に関して調査する｢作品紹介｣を発表するように指示した。その結果、学習者は、作品紹介のため、作者の背景、文体の特徴などを調べたり、作品のストーリー、意義などを調べて紹介した。また素材の概念や素材と関連した内容を紹介し、背景知識を豊かにした。 このような読む前の活動は、次のような効果があると思われる。 •見慣れたものから導入し興味や関心を持つようになる。 •ストーリーなどを先に知り内容の理解を容易にする。 •仮説を事前に立て、本文を批判的に読むことができる。 そして、1学期が終わった後、｢作品紹介｣の発表に対するアンケートを実施した。その結果、学習者は、｢内容の理解に役にたった｣と答えた点数が高かった。このように、読む前の活動として、作品や作者について調べる活動は、内容の理解や学習者中心の学習に役立つと思われる。

This is the study to analyze the feeling of anxiety and find the reason of anxiety by the criticism of material civilization in the literature of Tokoku and Soseki. We find that material civilization makes people lonely and it makes people anxious. They say if the material civilization continues, then human society will reach to destruction in the future. Soseki says that human cannot control the development of science and it reaches to the crisis of destruction. Tokoku says that material civilization rob people of spirit and it makes society ruin. Soseki said that human will be not able to control the development of science and it bring to ruin of human society in the future. They warned people of the crisis of material civilization before 100years ago but we are now in the crisis of destruction of humanity and nature on earth in 21century. Two writers supported modern Japanese spirit through the literature in the modern society. They played very important role to maintain the spiritual life in the material Japanese society.

Genjimonogatari uses <Filial piety> as a main method of forming the relationship between characters and its theme. This paper investigated the <Filial piety> expressed through the relationship between Genji, Tamakazura and between Ominokimi, Naidaijin and between Naidaijin, Omiya. The issue of <Filial piety> in Genjimonogatari can be viewed from the perspective of the development of the story, the way of molding characters, and its theme. The narrative of <Undutiful> shown in the relationship between Genji and Tamakazura highlights the uniqueness of their relationship. It is worth noting that Genji’s lust is depicted from the buddist perspective. The narrative of <Filial piety> revealed from the relationship between Naidaijin and Ominokimi has the function of caricaturing their relationship. And it plays the role of highlighting the contradictory state of Naidaijin. Naidaijin‘s disloyalty to Omiya is closely related to the political rivalry between Naidaijin and Genji. Contrasted with deeply loyal Yugiri, Naidaijin clearly demonstrates the worldliness of a man of power.

“Nihon Ryoiki” zyokan episode 23 relationships press it for return of the rice which a person called Miyasu lent to mother and become the confused state and are the story that has died of starvation and cold at last. Miyasu the while keep studying Confucianism, receive karmic retribution because you did not practice the “Filial piety”. Economic aspects with a new system called Ritsuryosei will shake the faith in the ties of traditional mother and child, it led to the collapse of the mother image. In this way, by the family consciousness is transformed, spread a sense of crisis to the home collapse to people, probably this narrative was born in such anxiety. Episode 24, daughter refused to give Saiziki mother to Sainiti is a story that died screaming and nail sticks to slow breast According to its reward. Another goods of parent and child, from the lack of notion cultivate parent, this edge is focused on strictly “personal” When depict a parent-child. Awareness of “individual” by Buddhism, rocked also the parent-child love and their relationship. That is, when the paternal notion have interrupted at relatively strong mother-child relationship, alienated “mother”, which should be the most intimate it would have been eliminated. And they is a believer of the new religion to the mother, including. Etc. As can be seen from Handen and Soyocho and family register, the system that statute has brought to concomitantly people, apart from the crowd, such as family and community, it is recognizing the spirit of the “people” as individuals , Buddhism was brought to the people also, it seems to be was a conscious reduction to the body and spirit in an individual, such as symbolized by the “impermanence” outlook

There is for “Another one Kage-Kiyo (も う 一 人 の 景 清)” of Nishida Gozo(西田耕三). Nishida Gozo dismissed the Ming Dynasty Kagekiyo and the Kamakura period Kagekiyo, two figures of the names that match those coincidences that matches the anecdote about “revenge of the lord.” But his research that explores only a limited portion of particular historical material(史料) to listen to that technology only in Japan and the conclusion was overlooked. The authors would like to prove that this is not a coincidence that the Ming Dynasty Kagekiyo and the Kamakura period Kagekiyo the anecdotes of the same name is just a coincidence matches.

本稿で取り上げる｢景清｣は、『平家物語』で平家の侍の一人として登場するが、以後多くの作品で主人公として登場し、謡曲『景清』『大仏供養』『籠景清』、幸若舞曲『景清』、古浄瑠璃『かげきよ』を経て、新浄瑠璃近松門左衛門『出世景清』を通じてイメージが拡大して成長して行く。その頂点にある作品が中世劇芸術の幸若舞曲『景清』ということである。景清はこの作品で平家の復讐・源頼朝の暗殺試み、側近および情人の裏切り、牢破り、観音の身代り、源頼朝の赦免、景清の両眼抉り等の平家残党の集約体として登場している。このように、平家の一人の侍に始まり、後に平家残党の集約体を象徴する人物として登場するという、景清の描かれ方の変化が、なぜ生まれたのかという疑問は、景清に関する多くの研究を生み出した。これに関する日本での研究は、大きく二つの流れに分けることができるが、それは民俗学的方法を通した景清の研究と『平家物語』に現れる景清の研究である。また、このような流れとは関係なく、中国の忠臣らの名前が論じられることもある。その中で西田耕三は｢もう一人の景清(kage-kiyo)｣を通じて同名異人の景清(kage-kiyo)に対して言及している。だが、彼は結論で景清(kage-kiyo)と景清(Jing-Qing)の名前が一致するという魅力を持っているのを除いては景清(kage-kiyo)と景清(Jing-Qing)との相関性に対して一蹴している。だが、西田耕三のこのような結論は日本で記述している景清(Jing-Qing)に対する史料として限定された部分だけを通じておりたのだ。これに本稿では景清が平家残党の集約体として記述された曲舞『景清(kage-kiyo)』に現れたエピソードの中で景清(Jing-Qing)の｢主君の複数｣のエピソードと一致していることを確認して、景清(Jing-Qing)が景清(kage-kiyo)の平家残党の集約体として登場することになったことに対する糸口を提供した可能性を排除できなかった。したがって、本稿では景清(kage-kiyo)と景清(Jing-Qing)が漢字で表記した時同一表記、言い換えれば同名という魅力的な理由と｢主君の複数｣をした忠臣としての傾聴に焦点を置いて中国で記述されている景清(Jing-Qing)に関する史料を調査しようとする。

This study focuses on how Japanese women immigrants understand the text of Korean newspapers, especially in terms of critical reading. For this purpose, 12 Japanese women immigrants were collected and interviewed with snowball sampling method from August 1th through October, 30st, 2014. The results showed that there was the definite difference between assimilation group and separation group in terms of critical reading and media usages. In terms of Koean media usages, separation group rarely used newspaper, online, TV etc, while integration and assimilation group frequently used Korean media. Furthermore, separation group did have a difficulty in a critical reading, and even in simple reading.

本研究では、韓国在住の日本人移民女性の文化への適応タイプと批判的読解力の 関係を明らかにするために、メディアの利用様態を調査した。調査のために、2014年 8月1日から10月31日までスノウボールサンプリングにもとづいて、仁川に在住してい る12人の日本人結婚移民女性を調査対象として選び、インタビューを行った。 その結 果、同化型と分離型の間に、明確な違いが現れた。 まず、分離型の移民女性はメディアの利用に非常に消極的であり、韓国語の読解 の効率性と批判的な読解の能力もまた一般的に低くなっている。これに比べ、同化型 と統合型は高い読解の効率性を示し、 また同化型は高度な批判的読解能力と積極的な メディア利用が目立った。 特に、同化型では批判的読解力が顕著に高く、一方分離型では読解を難しく感じ ているという結果が現れた。

This paper investigates the translation of Joseon folk songs into Japanese and the representation of traditional Korean culture in the second half of the 1920s. Shinjinshya, the biggest tanka association on the Korean peninsula, created published Study of Joseon Folk Songs(1927) and The Nature of Joseon(1929). The association recognized that the local Korean network of tanka poets needed to study Korean folk songs and Korean classical literature, and they set forth to accomplish such a study. However, despite the publications, traditional Korean literature still faced a negative image. Most writers viewed Korean culture from a relativistic point of view as something belonging to a land other than Japan. The Nature of Joseon caused a transformation from the auditory translation of the rhythm or melody of Korean folk songs to a visual translation of the unique landscape. As a result of this transformation, in the 1930s, Shinjinsya issued a large-scale anthology on Joseon. This association practiced a master trade in which the idiosyncratic meaning of life in Korea was embodied and expressed through the tanka.

本論文は、1920年代の後半、韓半島最大の短歌結社である眞人社による一連の企画󰡔朝鮮民謡の研究󰡕(1927年)と󰡔朝鮮の自然󰡕(1929年)という特集号を中心とし、朝鮮民謡の日本語翻訳が活発に行われた背景と朝鮮伝統文化の表象について考察したものである。󰡔朝鮮民謡の研究󰡕は朝鮮民謡が定立していく中で在朝日本人による影響と役割を論じる際に挙げられたことはあるが、韓半島における歌壇の活動と繋りを持った特集企画の連続線上では捉えられなかった。しかし、1920年代後半に眞人社が企てた三つの特集は、朝鮮歌壇のやるべき責務を朝鮮の古歌と古文学の研究と認識し、その責務を実践した歌人たちの作業であった。そして、そのような朝鮮の古典詩歌に関する探求の作業は、当時の朝鮮人文人による時調復興論や初期民俗学が孕んでいた強い朝鮮主義とも直結していた。 三番目の特集󰡔朝鮮の自然󰡕も、なおこの作業の延長線上にあって、朝鮮のローカルカラーを文学的に体得しようとした在朝日本人たちの努力の一環であった。朝鮮伝統文芸の固有性は負のイメージで捉えられることもあるが、大多数の執筆陣は日本とは違う朝鮮の土に因るものと見て相対的な観点から認めようとした。特に、真人社の中心歌人による連続的な｢朝鮮的なもの｣への探求は、1910年代までの朝鮮文化否定論とは確然と異なるもので、郷土の歴史性が内在した土に根を下ろした朝鮮伝統文化の固有の美感を理解しようとする目的であったと言える。 こういう目的の下で企画された󰡔朝鮮の自然󰡕は、朝鮮民謡のリズムと調べの翻訳から朝鮮特有の自然と風景の翻訳へ、感覚の顛倒を招いた。そしてその結果、1930年代に入り在朝日本人歌人たちは朝鮮をテーマにした大がかりな歌集を刊行しつづけ、朝鮮自然と風土が持っている特有の｢朝鮮的なもの｣を自分達の表現手段である短歌として具現する大作業を実践していくのである。

Ghost story culture, which flourished until the Edo period, was confronted with a crisis that its vein would be stopped because of the rationalism which had been introduced since the Meiji Restoration. However, under such conditions, ghost stories continued to be on everybody’s lips through the story telling of literary people at that time. 󰡔Hyaku-monogatari(百物語)󰡕, a collection of ghost stories which was published in the 27th year of the Meiji period(1894), held a key position in the ghost story history of Japan, in that it inherited the tradition of Ghost Story Society of modern times. This study speculated on the types and aspects of mysteries shown in a total of 34 ghost stories as an advanced post to identify characteristics of 󰡔Hyaku- monogatari󰡕. A total of 39 mysterious stories were categorized according to properties: 6 on humans, 6 on natural things, 4 on sound and strange phenomena and 1 on mysterious things. Humans appeared 25 times, of which ghosts appeared 19 times. The reason why such aspects appeared is that ghost stories were made based on human oriented ideas which were found in conflicts between humans and humans, or humans and society. Except stories 20, 30, 31, 33 and 34, as the mysteries in each of these was derived from internal conflicts in human society such as death from an illness, sensitivity, murder, conflicts between wife and husband, jealousy, suicide, death in battle, tricks, death from an accident and hatred. The internal conflicts in society which occurred in the flow of rapid changes due to forced enlightenment were expressed through a form of ghost story, in which mysteries triggered by humans appeared the most. That is, 󰡔Hyaku-monogatari󰡕 is characterized by urban ghost stories which expressed the darkness in our minds.

明治27年(1894)に出版された󰡔햐쿠모노가타리󰡕は、近世怪談会の伝統を継承している怪談集で、日本怪談史の中で重要な位置を占めている。本稿は 『햐쿠모노가타리』の特性を明らかにするための先行的な作業として、総34話に表われる怪異の類型及び様相を考察してみた。 計39種の怪異をその屬性による分類方式で分けてみると、人間型が6種、自然物6種、音及び異相現象が4種、器物型1種であった。その出現回數は、人間型が総25回で一番多く、その中でも幽霊が19回で一番高い頻度を現した。このような様相が現れるのは、怪談が生じられる原因を人間関係あるいは人と社会間の葛藤から見いだす、人間中心の思考に基づいているからであると考えられる。それは第20話、第30話、第31話、第33話、第34話を除く、各々話の怪異の発生原因が病死、神經、殺人、夫婦間葛藤ないしは嫉妬、自殺、戰死、人のいたずら、事故死、怨念など、人間社会の問題から起っている点とも通じられる。 これは近代へ移行していた時代の流れから生じられた社会内部の葛藤が、怪談という形を借りて表出されたことで、従って人間と関わっている怪異が一番多く登場しているのだと考えられる。つまり、『百物語』は｢いま｣｢ここ｣｢私たち｣が抱いている｢心の闇｣を語った、都市伝説的な性格を帯びていると思われる。

This Study is aimed for the analysis on the Verse of Toson Shimazaki, which was made of vocabulary, such as [life]. Comparing with the [Internal Life]of Tokoku Kitamura, I foud many and deep defferenceㄴ between two writers on the concept of life. Toson was affected on the literary of Tokoku Kitamura..Especially, he was interested in Tokoku’s [Internal Life]. which was based on the man-woman lovers sprung out with the heat of love. On the other hand, Toson Shimazaki exampled the life as water in the Bible, the life water as like the eternal life water.

本考は明治初期においての北村透谷も内部生命論の影響を受け、｢生命｣という語彙を用いた島崎藤村の詩を分析したのである。このような分析の中で、透谷の生命に関しての認識は男女の愛に因った自由精神とそそられる生命力は心のそこの神の聲を澄せて聞こえてくるものなのに、一方藤村は藤村なりの新しい解釈として、生命を聖書に表れる水に隱喩したことが分かったのである。藤村にとって、水とは聖書のなかの永遠の水で、活ける水なのである。永遠な命とは永遠な生命を得ることでありながら、北村透谷と同じように靑春男女の戀愛感情から湧き出る自由精神としての意味合いも表したことがわかるのである。

This study’s discussion focused on the dual structure of Mio story and Omachi story in “warekara”. Previous study only stated a reference regarding similarity between relation of Mio story and Omachi story. Through this study, the aspiration for the success of the husband of the mother, Mio, or the desire to escape from the situation of being the wife of a low-rank civil servant expresses itself through the extreme lavish lifestyle of an ordinary housewife, clearly demonstrating itself through the character of Omachi. Focusing on one hand, the same year Izumi Kyoka was published in the same magazine through the comparison with Otei of “bakeicyo”. As result, no matter how much you succeed with your husband even if extravagant life of the extreme, it revealed the deep anguish of the wife premise the gender roles in a society. “warekara” distinctly describes the difficulty the wife faces, through the dual structure with two stories coexisting within one story.

本論文では、｢われから｣における美尾物語とお町物語という二重構造に着目して考察を行った。美尾物語とお町物語の関係については従来、類似性の指摘にとどまっていたが、今回の考察では、母美尾の、夫の出世への願い、また自らも下級公務員の妻の境遇から脱することへの欲望を体現する存在として、贅沢を極める妻∙主婦お町の人物造形がなされていることを明らかにした。一方で焦燥感や不安感といった自ら捉えきれない内面の苦悩を抱えている存在として描かれている点に注目して、同年、同雑誌に発表された泉鏡花｢化銀杏｣のお貞との比較を通して考察した結果、いくら出世する夫をもって極まりの贅沢な生活を送っていても妻は家の内、夫は社会という性別役割を前提にする社会における妻の深い苦悩が浮き彫りにした。 ｢われから｣は、一つの物語のなかに二つの物語が併存する二重構造を備えることによって、妻という存在が強いられる困難さを鮮明に描きだしている作品である。