中世後期民衆のサムライ觀 : 戰國期の多樣な侍と王權の姿

金子哲(Kaneko Satoshi) 동북아시아문화학회 2003 동북아 문화연구 Vol.1 No.5

People"s Notion of Samurai in the Late Middle Ages: Diversity of Samurai and Their Ties with Emperors in the Age of CivilWars Satoshi Kaneko, associate professor of Hyogo University (Economic andInformation Department) Recent studies have contradicted the common belief that Bushi(武士) andSamurai(侍) are synonymous. In the Ancient Ages, Bushi was "Zaichou(在廳: asection chief of prefectural office in the Heian era)" who derived from"Kokuzou(國造)" and "Gunji(郡司)". Bushi in the Heian era served thearistocracy in the Imperial Capital and acquired "Samurai Mibun(侍身分:Samurai status)" of which the main rank was "Shichii(七位: Seventh Rank)."Hence the identification of Bushi and Samurai. In the Middle Ages, however,besides these "Samurai who serve noblemen," there were also various kinds of"Samurai without masters" who serve Shintoist and Buddhist deities. Amongthem were "Akutou(惡?:rogue," pirates and bandits. "Samurai withoutmasters" were eager to attach themselves directly to the sacred authority ofEmperor over the heads of Shugo Daimyo(守護大名) or Sengoku Daimyo(戰國大名). "Samurai who serve noblemen," descended from Kokuzou who wereoriginally regional high priests, also got attracted to Emperor once theyabandoned the character of warrior. Documents found in Katada of Otsu City,Shiga Prefecture--a large self-governing commune in the late MiddleAges--corroborate the existence of "Samurai without masters" and theattachment of non-warrior Samurai to Emperor. This dependency of Samurai onEmperor"s authority apparently helped to ensure the continuance of theEmperor System.

幕末期儒者の「武」を媒介とする異文化受容

金子哲(Kaneko Satoshi) 동북아시아문화학회 2004 동북아시아문화학회 국제학술대회 발표자료집 Vol.- No.-

玉蟲左太夫 (Tamamushi Sadayu), one of the most excellent persons in the last days of the Tokugawa regime, was a Confucian scholar renouned for his great erudition. Tamamushi deserted 仙台藩 (the Fief of Sendai) and entered 昌平坂?問所(Syouheizaka Gakumonsyo: the highest seat of learning which was virtually run by the Tokugawa government). After graduating from it summa cum laude, he served as a 近習 (Kinju : attendant) under Hori Toshihiro, who was a 外?奉行兼箱館奉行(Gaikoku Bugyou Ken Hakodate Bugyou : the commissioner of foreign affairs and Hakodate magistrate). Tamamushi went on expeditions and inspections in Hokkaido and wrote 入北記(Nyuhokuki: An Account of the Northern Region Expeditions). In 1860, as a member of the first Embassy to America dispatched by the Tokugawa government, Tamamushi traveled around the world and wrote a minute and extremely accurate report, 航米日?(Koubeinichiroku : Report on Traveling to America). While many contemporary Japanese were torn between an antipathy and an inferiority complex towards Western culture and caught in a fierce identity crisis, Tamamushi succeeded in accepting fully a different culture and relativizing his own culture. Tamamushi's acceptance began during a ferocious storm which they encountered right after leaving port. He witnessed the Americans' simple and sturdy spirit of warrior and saw them handle a difficult situation bravely and orderly, working together without distinction of rank. He developed a respect for their culture and came to relativize his own culture. He realized his acceptance of a different culture through the spirit of warrior. What deserves attention is his identity as a Kinju. Tamamushi, as mentioned before, served under Hori Toshihiro as a Kinju. Back to Japan, he served as a Kinju in the Feif of Sendai. His pride and joy of being a Kinju is clearly legible in Nyuhokuki. It was quite natural for him to perceive Americans' spirit of warrior. Obviously this case was not unique to Tamamushi. Since the Middle Ages, scholars, including Confucian sholars, had been regarded to belong to the class of craftsmen and entertainers. Even in early modern ages, when Confucianism gained the status of an accepted moral philosophy, Confucian scholars often came into office in the same rank with poetry masters or medical doctors, who were all Kinjus. So the Japanese society had a structure where Confusian scholars as Kinjus tended to feel a strong affinity to the spirit of warrior. This thesis find here some of the specific characters of the Japanese society in the East Asian cultural area. On the eve of the Meiji Restoration, Tamamushi helped to create ?羽越列藩同盟 (Ouetsureppandomei : the Coalition of Northern Fiefs for Independence), took an active part as a chief of staff, and killed himself by disembowelment when the Coalition went down to defeat.

新義律派による中世大道支配と開発

金子哲(KANEKO Satoshi) 동북아시아문화학회 2014 동북아시아문화학회 국제학술대회 발표자료집 Vol.2014 No.10

1315年6月21日付 安東道常の二通の文書を巡る一考察

金子哲(KANEKO Satoshi) 동북아시아문화학회 2015 동북아시아문화학회 국제학술대회 발표자료집 Vol.2015 No.8

In the late Kamakura period, the Tokuso(得宗), the Tyrant of the Kamakura Shogunate, dominated the east Harima Province(播磨?) and the west Settsu Province(?津?) integrally and directly.In the same time, Saidaiji temple(西大寺) forces are veru active there. On july 21,1315, ANDO Michitsune(安東道常) who was a vassals of the Tokuso sent two documents to Engakuji temple(円?寺) in Kamakura. The documents said that he was going to donate the North Takokusa village(北?草村) in the east Harima Province to the temple. It was one of his estates. The two documents have almost the same contents. But one have two more contents than the other. The first was that he was never going to give the temple the right to appropriate the land of the village. It is evidence that the integral and airect domination in the areas existed. The next was that the forces that had reclaimed the some land of the village were going to be exempted from land tax. The force that could rival Engakuji temple should be Jorakuji temple(常?寺) in Ono village(大野村) near the North Takokusa village. It was the most overriding branch temple of Saidaiji temple.

中世播磨国加古郡ㆍ印南郡の基幹用水の成立と宿町空間構造の創出

金子哲(Satoshi KANEKO) 동북아시아문화학회 2008 동북아시아문화학회 국제학술대회 발표자료집 Vol.- No.-

There is a famous irrigation canal called “Goka-I(五ヶ井)”, on the left bank of Kakogawa River(加古川) in Kakogawa city, Hyogo prefecture, Japan. It has a long history. According to a local legend, the Prince Regent Syoutoku-Taishi(聖?太子) built the canal. But none know when it was really built. “Gan-nan-i(岸南井)” is one of a tributary of “Goka-I”, and three villages, “Syuku-Mura(宿村)” which was a post town, “Ki-Mura(木村)” and “Otsu-Mura(大津村)”, are watered with “Gan-nan-I”, now. Already in the last part of the Kamakura era, the three villages had been watered with it. From a confirming latter which ASHIKAGA Takauji(足利尊氏) gave AKAMATSU Norisuke(赤松範資), the Governor of Harima prefecture in early Muromachi era, we can find the fact. Near the “Syuku-Mura”, there was a castle of the Governor the prefecture(Harima-Syugosyo:播磨守護所) in Kamakura era. It was surrounded by water moat, amd “Syuku-Mura” was surrounded by one, too. Their water was supplied from “Gan-nan-i”. This means that the Governor ruled the three villages directly. In the last part of Kamakura era, Tokuso(得宗) who was the leader of the Houjou clan(北?氏) and the Kamakura shogunate, held the post of the Governor of the prefecture, and many priests of Saidai-ji Temple (西大寺) having a close connection wite the Houjou clan were active in the prefecture. The priests had profound knowledge of public works. I think that they built “Gan-nan-I” and their water moats, and they built or improved “Goka-I” drastically. Building moats by which a villages was surrounded created space filled with impurity outside the village. This is one of a reason discriminations, especially one with impurity of death, strengthened in Muromachi era.

中世の郡境界河川に対する支配権に関する一考察

金子哲(Kaneko, Satoshi) 동북아시아문화학회 2020 동북아시아문화학회 국제학술대회 발표자료집 Vol.2020 No.10

In Harima Province(播磨国) during the Kamakura period, Harima-Syugosyo(播磨守護所)- the office of the governor of the Kamakura Shogunate side was in Kakogawa Village(加古川村). The village was on the left side of the main stream of Kakogawa River and faced it. Most of the left bank of Kakogawa belonged to Kako-gun District(加古郡). However, this village belonged to Innami-gun District(印南郡), which is located on the right side of the Kakogawa River. The clue to think about the reason is Kunikane Village(国包村). Kunikane Village was also on the left side of the main stream of Kakogawa River, facing it, and belonged to Innami-gun District(印南郡). Kakogawa Village is the point where Chikushi-Daidou Highway(筑紫大道) crosses the river, and Kunikane Village is the point where Yunoyama-Kaidou Highway(筑紫大道) crosses the river. These two highway were extremely important highway for the nation. This shows that Innami-gun District had control over Kakogawa River. The same conclusion can be drawn from the Hoon-ji Temple documents(報恩寺文書) in Kakogawa City. Some powers in Innami-gun District sought to influence Kako-gun District through control over Kakogawa River. Because Harima-Syugosyo was on the left side of Kakogawa River and was located in Innami-gun District, Harima Syugo(播磨守護)- the governor of the Kamakura Shogunate side of Harima Province had strong control over the eastern bank of Kakogawa and influence over Kakogawa River.

在地王の死と今来の王の誕生 : ハレㆍケㆍケガレ論の視座から

金子哲(Satoshi KANEKO) 동북아시아문화학회 2007 동북아시아문화학회 국제학술대회 발표자료집 Vol.- No.-

YAKITA Kunio(柳田 ?男), the father of Japanese folklore, analyzed the order of Japanese traditional demos, using two elements - “HARE” and “KE”. “HARE” is holy and carnival power, and “KE” is mighty power of daily life. SAKURAI Tokutaro(?井 ?太?), a famous Japanese folkrist, added a element “KEGARE” to the YANAKITA"s model. “KEGARE” is strong impure and demonic power, and mediates between “HARE” and “KE”. He tried to analyze dynamically. But UENO Chizuko(上野 千鶴子), a famous sociologist and cultural anthropologist, criticizes the SAKURAI"s model. She defines “HARE” as COSMOS, “KE” as NOMOS, and “KEGARE” as CHAOS. She says that the SAKURAI"s model is analysis on process, but CHAOS is an element of analysis on fluctuation. But I think that we live in a society which has history, a hot society, and in a hot society the two processes cannot be separated. occurrences make a structure, and an structure makes occurrences. The oldest Japanese mystery which says the birth of power is “SUSANO-O(素?嗚尊)in IZUMO(出雲)”. It is a story that a new coming king conquered an old king. There are many provincial legends and mystery of several changes of provincial kings.

宝蓮に関する⼀考察

金子哲(KANEKO Satoshi) 동북아시아문화학회 2022 동북아시아문화학회 국제학술대회 발표자료집 Vol.2022 No.11

新義律派の瀬戸内海世界への展開における観性房慶尊と文観房殊音

金子哲(Kaneko, Satoshi) 동북아시아문화학회 2019 동북아시아문화학회 국제학술대회 발표자료집 Vol.2019 No.10

Monkan was a very famous high priest from the late Kamakura period to the Northern and Southern dynasties. He was a priest who prayed to guard the Emperor Godaigo. He advanced to the top of Shingon sect. He had six disciples at Jodoji-temple in Onomihi. The temple was a branch temple of Saidaiji-Temple and ruled the Onomichi Port that was one of the most important port in the Setonaikai Sea. Monkan had a strong influence on the sect in the Setonaikai Sae World and shipping in Setonaikai Sae. He was born in Ono in Harima Province and served as the chief priest of the Hosuosan-Jorakuji-temple in One. Kansyo-bo Keison was the mentor of him when he became priest at Kpkkesan-temple in Harima. Kansho-bo Keison was the leader of the Saidaiji-party in Harima and was theb first chief priest of the Hosuosan-Jorakuji-temple。Monkan was the second chief priest of the temple. Monkan was the successor of Kansho-bo Keison. Based on the power base of Kansho-bo Keison, Monkan expanded his influence on the Setonaikai Sea World.

鶴林寺新薬師堂建立に関する一考察

金子哲(KANEKO Satoshi) 동북아시아문화학회 2012 동북아시아문화학회 국제학술대회 발표자료집 Vol.2012 No.10