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The 〈Inigadaniayo〉 based song, it is a general term for a group of songs sung in the epic form the growth method of millet and rice. This paper, one that aims to clarify the aspects of 〈Inigadaniayo〉 based song that is handed down to the Yaeyama Islands of Okinawa, will be discussed from the perspective of “the nature of the subject of the representation” about the role of singer and function of song. Previous Studies on the song of the same system, there is a Shigeru Ishigaki (1976) and Yasuhiko Miyara (1982) so far. Both paper presents a discussion and important perspective in considering the song of the same strain. Reveal the subject separators and first song of the same strain, especially the latter, have discussed the relationship of ritual songs incidental to the song and song of the same strain. However, both papers, to the extent that you make the description of some will be given the special terms and subject matter of the song of the same strain, the analysis has not been performed and expressions structure of the song, function, for the role of singing principal. Therefore, in this paper, again, we tried to analysis of the role of singing mainly the function of the song along with the reveal aspects of the song of the same strain. As a result, the song of the same system, it is classified as ①Song of instruction format and ②Song of passive form from the side of the form of expression, and was led to the following conclusion from the point of view of Masami Tamaki (1999) and “The nature of the subject of the representation” The song of ①Song of instruction format, at instruction format of the foregoing, Raihouzin speaker, social for the protection and growth method of millet and rice you want, is one that gives the blessing and instruction to the (people of the village) growers are listeners, and is a song that has a function of Raihouzin reach out to the people it positioned. Therefore, I can be responsible for the singer the song is that populations responsible for speak the word of Raihouzin. On the other hand, ②Song of passive form, positioned to be the song that has the function of people to represent the secular and men to make millet and rice from now to ask the patron and respectable growth of millet and rice to Raihouzin it is possible, I can be said that the singer responsible for the song, and the population plays a role to reach out to Raihouzin.
日本とは異なる歷史や生活文化を有する沖繩が、1972(昭和47)年5月の日本への施政權返還によって畵一的な『同化』を强いられることに對して、危機感を表明したものが「反復歸論」である。川滿信一や新川明などの提唱者は、沖繩の歷史や人びとの生活文化を掘り起こし、それを「反復歸」思想の根源に据えた。 彼らのこうした試みのきっかけとなったのが、吉本隆明の『共同幻想論』や「異族の論理」であった。故に本稿では琉球·沖繩の歷史や文化に着目する吉本、川滿ら沖繩知識人の問題意識と共同體に對する認識を考察した。 吉本は日本の古代天皇制國家成立の正當性を相對化するために、琉球の古層より傳わる神話·神話などの·承や琉球王國時代の宗敎的祭儀に注目したのに對して、川滿ら沖繩知識人は、日本への同化を推し進める近代沖繩の步みやそれを繰り返すかのような復歸運動、追隨する人びとの意識を批判するために、主として近代以降の歷史や文化、村落共同體に生きる人びとの生活から沖繩人の共同體意識を考察し、そこに日本とは異なる沖繩文化の「異質性」を見出し、それを根據に沖繩人の精神の自立を唱えた。 ここに琉球·沖繩の歷史や文化を眼差す兩者の意識の違いを見ることができる。つまり、吉本と川滿らとの間には、琉球·沖繩の歷史や文化に注目する目的、對象とする時代や事象が異なるため、兩者の琉球·沖繩に對する問題意識は必ずしも合致するものではない。しかし、川滿自ら述べているように、吉本の歷史や文化を考察する視点や方法論を參考、踏襲することによって沖繩のそれを掘り起こし、そこから見出された共同體意識から自身の思想を打ち立てていく沖繩知識人の有り樣をみることができた。よって、ここに沖繩知識人に對する吉本の影響をみることができるのである。 Okinawa, which had an entirely different historical and living culture to Japan, was forced to conform under "assimilation" when its administrative rights were reverted to Japan in May 1972 (Showa 47), and this prompted a sense of crisis expressed through the "anti-reversion theory". Advocates of the theory, such as Shinichi Kawamitsu and Akira Arakawa, laid the foundations for "anti-reversion" thinking by resurrecting the history and living culture of Okinawan people. The impetus for their attempt was Takaaki Yoshimoto``s Theory of Co-fantasy and "The Logic of a Foreign Tribe." Hence, this paper aims to examine how Yoshimoto and Okinawan intellectuals such as Kawamitsu and others, who were devoted to Ryukyu/Okinawan history and culture, became aware of this issue and also discusses how this shaped their perceptions of coexistence. While Yoshimoto focused on the religious rituals of the Ryukyu Kingdom era and mythologies/tales passed down through Ryukyu history in order to relativize the legitimacy of the establishment of an ancient emperor state in Japan, Okinawan intellectuals such as Kawamitsu appealed for the independence of the Okinawan spirit by highlighting the "foreignness" of Okinawan culture relative to that of Japan. These intellectuals monitored Okinawan people``s awareness of community by examining the lives of those living in village communities within present-day history and culture in order to criticize the supporters of a continuous reversion movement that had further propelled modern Okinawa toward assimilation with Japan. This allows us to identify the disparity between the attitudes of these two schools of thought that saw Ryukyu/Okinawan history and culture in very different lights. In brief, due to their different purposes in focusing on Ryukyu/Okinawan history and culture, as well as their interests in different times and events, Yoshimoto and Kawamitsu and others did not always share congruent views on the issue of Ryukyu/Okinawa. However, as Kawamitsu himself has described, by restoring Okinawan history and culture through either pursuing or referring to the perspectives and methodologies that Yoshimoto employed, we are able to see the ways in which Okinawan intellectuals derived their own thinking from an awareness of community found in such processes. This also helps to reveal Yoshimoto``s influence on Okinawan intellectuals.
I am going to survey major topics relating to the title by analyzing the following statistical data. 1 : Global trend of production and import of oil and relating materials 2 : Global trend of major oil production 3 : Capacity of Japanese factory for oil production 4 : Situation of mechanical expression based on raw materials 5 : Change of production amounts of oil products 6 : Oil production of each items 7 : Imported amounts of oil products 8 : Vegetable oil meals, production, import and global trend 9 : Production of mayonnaise, dressing and edible processing oils 10 : Intake of nutrients, supply of lipids, and consumption of oils 11 : Global production of oleochemicals 12 : Sales amount of loeochemicals 13 : Capacities of fatty acid and fatty alcohol factories 14 : Oleochemical production in 1995 15 : Oleochemical production in asia 16 : Production of surfactants for industrial use 17 : Sales amount of detergents and washing materials 18 : Production of soap and synthetic detergent in Japan 19 : Consumption of soap, detergent, and synthetic detergent 20 : Relation between synthetic detergent production and popularization 21 : Biodegradability of soft detergent 22 : Situation and production of non-phosphorus detergent 23 : Future of new synthetic detergent Past, present, and future of oil and surfactant industries in Japan shall be reviewed.