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전영희 대한일어일문학회 2013 일어일문학 Vol.59 No.-
This paper considers a story of Kurohime in a story of the Emp.eror Nintoku of “Kojiki”. The story of Kurohime includes the song which does not match a story. The 53rd song is it. This song is understood with Kunimi song. However, this song does not match a story of Kurohime that is a love story. And there is the p.art that the flow of the sentence is unnatural. It is thought that this p.art was assembled by the intention of the “Kojiki” editor. “Kojiki” was written with sp.ecific p.urp.ose, and the editor have done an intentional verbal device to achieve a p.urp.ose. It being thought with the verbal device in the story of Kurohime, When the Emp.eror goes to Awajishima, it is to use the “坐” “幸”. And it singing Kunimi song in Awajishima that it is thought with the flow of an unnatural sentence. And the Emp.eror goes to Kibi and is a scene given to a meal. There is the scene where Emp.eror oneself takes the materials of the food then. Meal p.resentation is ceremony of the obedience. Therefore the scene where the Emp.eror takes the materials is imp.ossible. “Kojiki” editor creates such an unnatural scene as a story of Kurohime again skillfully. There is the p.urp.ose of the story of Kurohime of “Kojiki” there. Kibi area is the p.lace that the Emp.eror yet was not able to comp.letely hold. Therefore “Kojiki” talks about the comp.lete rule of the Kibi area through a story of Kurohime.
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김상규(Kim, Sang-Gyu) 동북아시아문화학회 2016 동북아 문화연구 Vol.1 No.47
The edict of Tenson which descended upon Takachiho, and Karakuni in it are analyzed, I can find out meanings. First, by that which is tinged with the same character as Kunimi by the Emperor, and the first volume, I am telling the edict of Tenson with next marriage tradition. This works as a hint to the history of the second volume, and Emperor Oujin"s tradition is structurally similar. First of all, that ancestor god gets down from Ohokuninusi in response to transfer of Asiharanonakatsukuni secures the legitimacy to all the past Emperors" supreme power. In other words, advent of Tenson was the most important incident in the composition of Amenoshita which sovereignty attains to. The world of such the “Kojiki” is also completing the composition of supreme power with the legitimacy of sovereignty through related tradition. Karakuni in the edict of Tenson is a country which exists in the west in Chikushi so that it can check in the Silla subjection tradition. Karakuni which is also the Utopia is soon included in the Emperor"s world. That is, it was drawn that it is the external world in Japan as a tributary. In the “Kojiki”, I am telling such the Emperor"s world through the tradition put on each volume. I inherit the world order set up by Amaterasu of the first volume, and the Silla conquest tradition of the second volume is realized. This is what expressed the dominium to Karakuni with the form of a history tradition, and Nishinokata written to Jingu tradition shows the position. The edict of Tenson was told in order for such composition to explain world which the Emperor governs. So to speak, I considered it as a part which connects the age of the gods and all the past Emperors. When putting in another way, I praised as the world of the Emperor based on what is called Small empire thought. The edict of Tenson in an advent place was the intentional utterance which made the background rule of Karakuni after Oujin era, and was set as the first volume.
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구정호 중앙대학교 일본연구소 2008 日本 硏究 Vol.0 No.24
日本韻文文学の始めとする歌垣は言霊信仰に基づく。それは古代農耕社会における国家の安寧と労働力生産ということと関係ある。一方、天皇の国土巡礼行事である、いわゆる国見や地方で行われる花見も国土の神に対する鎮魂も古代農耕社会の安寧ということで、歌垣と一致する。 本稿は『古事記』、『日本書紀』、『風土記』、『万葉集』などの上代文献中、散見することのできる歌垣や国見に関する記述の検討を通して歌垣の変容と国見の様相を調べることによって、古代日本社会における歌垣の様相および変容、また、古代王権中心社会における国見の実相を確認することができた。花見に前身である地方の歌垣行事がいかに変容して行ったかについては資料不足で十分に検討することの出来なかったこと、今後の課題にしたい。
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