This paper examines the conditions for the possibility of choosing between active and passive in negative forms, and for semantic (in)variance between the two, as well as how “negation” influences the choice between active and passive. We have focused on the “sinai form” and “sinakatta form” and found the following. Active-passive choice and semantic (in)variance is contingent upon the ease with which the subject's property is obtained from the verb negated with sinai. On the other hand, when the verb is negated with sinakatta, the aspectual property of the verb plays the key role. More concretely, active-passive choice and semantic (in)variance depend on how readily one can get the meaning of “unfinished events” (i.e., avoidance of contact and avoidance of change) from the verb negated by sinakatta. In addition, regarding the conditions under which negation influences active-passive choice, it was found that negation tends to do so when the verb is negated with sinai and the subject's property is hard to obtain from the negated verb form. It was also found that the choice is affected when the verb is negated by sinakatta and belongs to class A (reversible change/durational verbs) or class B (verbs expressing contact between the agent and object).
This article conducts a reconsideration of the Background of Ki no Haseo's poem preface "Kugatsujinjitsu zangiku wo oshimu ōsē shijo". This Preface was created at a public banquet, which was an honor for Ki no Haseo. However, when composing this preface, he reused expressions from his previous works. Through the analysis in this article, it was revealed that he was not arbitrarily reusing his own expressions, but rather deliberately reusing the poem preface expressions from the seventh year of Gangyō and the first year of Kanpyō. Through such poetic method, at the public banquet of Kugatsujinjitsu in the second year of Engi, without the participants present at the scene noticing, he accomplished his private reminiscence to his poetry mate Sugawara no Michizane, who initiated the banquet of Kugatsujinjitsu. Such bold technique is extremely unique and rare both within Ki no Haseo's works and within the poem prefaces of public banquet in the Heian period.
As a sequel to a paper by Suzuki and Shimaoka (2022) on manzai workshops and student learning, this paper presents content from the second half of the workshop analyzing the manzai material created, according to Kinsui's (1992) classifi cation of boke in manzai, by the participating students. Finally, the competences and knowledge that can be developed in a manzai workshop are examined in light of Ackermann's (2010) assertions regarding language competence and communication.
Moving up to the C1 and C2 levels in the JF Standard and the Framework of Reference for Japanese Language Education requires proficient learners to be able to read and understand structurally and linguistically complex texts. To acquire the ability to parse sentences, it is necessary to cultivate such skills from the beginner and intermediate levels of preliminary education. In this paper, the authors propose the “Meaning-order Approach”, which has been used in English education to teach sentence structure, and examples of its application to Japanese reading comprehension instruction in order to cultivate the ability to parse Japanese sentences. When the Meaning-order Approach is applied to Japanese, it is necessary to rearrange the English word order into the basic Japanese word order: when, where, who, what, and how. By teaching meaning-order, it is expected that omitted elements such as subjects can be visualized on the superficial structure of Japanese sentences, facilitating understanding of the content. Not only that, but it can also be expected to help students grasp the role that each component of a sentence plays in the sentence. Nevertheless, the example of the Meaning-order approach presented in this paper is only a consideration and a proposal. The effectiveness of its teaching has not yet been examined thoroughly. Furthermore, no research exists on Meaning-order learning and instruction in Japanese language education at this time. In the future, the authors plan to implement Japanese reading comprehension classes utilizing the Meaning-order approach.
Shariah, or Islamic Law, is based on rule-making through legal interpretations by jurists. The process of “finding a rule” out of fundamental sources, namely, the Qur'an and the Prophetic Sunnah, has been entrusted to the jurists by the Islamic community (Ummah). The legal rules apply to each and every case where the faithful (ordinary Muslims) need guidance for their lives according to Islamic teachings, and these rules constitute the science of Fiqh. Legal interpretations, or the science of Usul al-Fiqh, have rigid methodologies for such interpretations. However, in earlier eras, jurists did not elaborate on how they exercised their interpretations. Consequently, there was a time gap between the formation of the former and latter sciences. Theoretically, the latter should precede the former since rule-finding must be done through legal interpretation. This article scrutinizes the reasons behind the time gap, and argues that Usul al-Fiqh developed not only to manifest what was implicit in the exercising of legal interpretation by the earlier generation but also to demonstrate the systemic features of Shariah. Among the contributions of the systematization of Usul al-Fiqh, Maqasid al-Shariah, or the Objectives of Law, with a special focus on al-Shatibi, will be analyzed.
This study focuses on Abe Kōbō's short story "Karasu numa"(1948) and shows that the characters' acts of adultery suggest a complex relationship between the colony and the empire. The representation of the colony and empire is inseparable from the author's own experience of Manchuria and memories of repatriation. The symbolism of the characters in "Karasu numa" is diverse. The man in the character symbolizes the Japanese soldier and also suggests imperialism. The woman symbolizes the repatriates and at the same time signifies colonialism itself. Therefore, the process by which the man was forced to attack by the Chinese and the destruction of the woman's dwelling reflect the historical events in which Japanese soldiers and civilians were counterattacked by the colonial natives in the immediate aftermath of the war. Furthermore, the fact that the man has been counterattacked by the woman points to another historical fact: the excessive development of colonialism will ultimately lead to the dismantling of imperialism. Among the diverse experiences of Abe Kōbō, the experience of repatriation is related to the sociological theory of crowds in his novels. "Karasu numa" depicts two crowds, one a group of settlers represented by the woman and the man, and the other a group of Chinese in Manchuria. However, although the two crowds conflict, it is not aimed to extinguish one of the crowds, but rather to work for the survival of the crowd. Abe Kōbō's mode of thinking is that the repatriates are excluded yet survive without fear of their exclusion. Furthermore, the setting in which female repatriates seduce male repatriates in the text faithfully illustrates the internal breakdown of the repatriate crowd. This paper finds a situation in which the legitimacy of repatriates, who are incompatible with the Japanese on the mainland, is severely questioned.
Founded during the Fifteen Years' War, Kagayaku (1933-1941) aimed to promote "solidarity with all women" and serve as a platform for Japanese intellectual women in the literary and critical fields. This magazine contains several pieces about China, particularly the issue of solidarity between Chinese and Japanese women, which is discussed by these women cultural figures. Their narratives, divided into the earlier and later periods, show the following characteristics. In the earlier period, they were closely associated with leftist Chinese women cultural figures, and it can be pointed out that there was a growing sense of solidarity toward women's liberation. There is sometimes a look of envy, and at other times self-reflection and reaffirmation of themself as an opportunity to reassess the Japanese situation. In the latter period, blood, based on the geographical framework of the Orient, and motherhood, based on the gender framework of women, are positioned as important links in the goodwill and alliance between Japanese and Chinese women, through which peace between the two countries is expected to be achieved in their narratives. At the same time, "same blood" and motherhood became the new form of hope for Japanese and Chinese women's "solidarity". In the name of the " East Asia Construction", international feminism in the earlier period of Kagayaku slipped into the middle zone between internationalism and nationalism, and by being limited to "solidarity" of blood and motherhood, it embraced an affinity with the logic of aggression and was transformed into imperial feminism. Consciously or unconsciously, these intellectual women have fallen into the trap of " East Asia Construction" while advocating goodwill, alliances, and so on, and their good intentions have been distorted.
Tannishō, recognized as a segment of the scriptures of Jodo Shinshu Buddhism, has been passed down through diverse historical periods and societal contexts. In which eras and societal circumstances have individuals sought Shinran’s teachings as documented in Tannishō? With this perspective in mind, this paper will concentrate on the Tannishō Study Group, a community of individuals exploring both Buddhist and Christian ideologies, which has been active for nearly 30 years since 1960. Furthermore, the paper will discuss the book published by the group the following year, titlee as Introduction to Tannishō: Shinran and the Contemporary World. Introduction to the Tannishō was crafted against the backdrop of the Cold War, characterized by heightened awareness of military conflicts and the looming threat of full-scale nuclear war. The book draws upon Shinran’s teachings to conceptualize an alternative world order rooted in Eastern Buddhist thought. Within its pages, the Tannishō Study Group seems to emphasize the exploration of perspectives aimed at transcending the Cold War international order that emerged after World War II, leveraging Eastern thought, rather than presenting a strict doctrinal interpretation of Tannishō. The contents of the book surprise readers, given its title “Introduction to Tannishō,” as it simultaneously introduces Shinran’s teachings within a distinctive context in a way of appropriation. Due to the author’s limited expertise in Buddhist history, accurately situating the Tannishō Study Group and “Introduction to Tannishō” within the existing body of research on Shin Buddhism and Tannishō interpretation poses a formidable challenge. Nonetheless, reconstructing the context in which Tannishō Study Group was established and Introduction to the Tannishō was composed appears feasible. Through this research, it may be possible to shed light on a realm that has been overlooked in the gap between studies of Buddhist history and the history of social movements. The aim of this research note is to illuminate the diverse range of contributors of the intellectual movement that has gradually taken shape through religious thought, encompassing Buddhism.
