DOCSLIB.ORG

Yama No Kami~Die Japanische Berggottheit

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Yama No Kami~Die Japanische Berggottheit Yama no Kami~die japanische Berggottheit (Teil I : Grundvorstellungen) V o n N e l l y N a u m a n n INHALTSVERZEICHNIS (English summary p. 331-339) Einleitung. 0.1 Quellenmaterial. 0.2 Stand der Forschung. 0.3 “Berg” und “Wald” in Japan. 0.4 Das Thema und seine Probleme. Die Mythen des K ojiki und Nihonshoki. 1.1 Die Mythentexte. 1.11 Entstehungsmythen. 1.12 Wei ter e Mythen. 1.2 Analyse der Mythen. 1.21 Entstehungsmythen. Anzahl der Berggottheiten. “Oberste Berggottheit”. 1.22 Name und Wesen. 1.23 Die Berggottheiten der eroberten Gebiete. Yama no kami, die Gottheit der Jager und Waldarbeiter. 2.1 Der <(Herr der Tiere5*. 2.11 Tiergestalt des Yama no kami. 2.12 Der Spender des Jagdgliicks. 2.121 Legenden. 2.122 Opfer und Gebete vor der Jagd. 2.123 Danksagung nach der Jagd. Behandlung des er- legten Wildes. 2.13 Weitere Jagdriten. 2.14 Der Beschiitzer der Haustiere. 134 NELLY NAUMANN 2.15 Kurze Zusammenfassung. Tradition. Beziehungen des Yama no kami als Jagdgottheit zu den Jagdgottheiten der nordeurasischen Volker. 2.16 Anhang: Motive in Mythen, Sagen und Marchen, die sich auf einen Wild- oder Waldgeist beziehen. 2.2 Der “Herr des Waldes”. 2.21 Der Besitzer des Bodens. 2.22 Der Herr der Baume. 2.221 Der Baum als Wohnsitz des Yam a no kami. 2.222 Opfer beim Fallen von Baumen. 2.223 Der “Erste Gang in den Wald”，das Heimbringen von Baumchen und Zweigen und ihre Verwendung. 2.224 Der Schopfer und Erhalter des Waldes. 2.23 Die “Baumseele”. 2.231 Der Baum als Gottheit. 2.232 Der Geburtshelfer. 2.233 Krankheit und Heilung. 2.24 Erotische Ziige. 2.241 Die liisterne Berggottheit. 2.242 Der okoze. 2.25 Kurze Zusammenfassung. Waldgottheiten in Eurasien. Yama no kami, die Vegetationsgottheit der Bauern. 3.1 Der Wechsel von Yama no kami und Ta no kami. 31 2 Kagihiki. 31 3 X1 Dramatische Darstellung. 3 4 Die Vogelscheuche. 3.2 Yama no kami und die Totenwelt. 3.21 Die Lokalisation von Toten- oder Ahnenseelen im Walde. Marebito. Yama no kami als Ahnengottheit. 3.22 Berggottheit, Ahnengottheit und Initiation. Das Absinken der Berggottheit ins Gespensterhafte. 3.3 Yama no kami und Dosojin. 3312 Das Feuerfest. 33 Das Lachfest. 333 Fruchtbarkeitsriten. 334 Dosojin. 3.4 Altpnanzerische Elemente. 3.41 Wettkampfe und Divination. 3.411 Laufe. 3.412 Seilziehen. 3.413 Ballwerfen und Steinschlachten. 3.414 Steinkampf und Menschenopfer. 3.415 Wettkampf und Ortung: Land — Meer; Berggott und Meeresgott. Y A M A NO K A M I 135 3.42 Rituelle Jagden. 3.43 Konohanasakuyabime und Iwanagahime. 3.5 Die “siidlichen” Elemente im Yama no kami-Kult. 4. Zusammenfassung der bisherigen Ergebnisse. 5. English Summary. Abkiirzungen. Literaturverzeichnis. 0. Einleitung 0.1 Quellenmaterial In zusammenfassenden Darstellungen der Japanischen Reli- gionsgeschichte oder der Shinto-Religion, die in europaischen Sprachen veroffentlicht wurden,1 wird man vergeblich nach um- fassenderen Angaben iiber die japanische Berggottheit suchen. Die Mythologie berichtet nur kurz iiber eine oder mehrere Berg­ gottheiten, ihre Rangeinstufung in den ihnen gewidmeten Shin- to-Schreinen ist niedrig，2 ihr Kult scheint demnach unbedeutend gewesen zu sein. In starkem Gegensatz hierzu steht das reich- haltige Material, das in den letzten Jahrzehnten von Japanischen Volkskundlern zu dem Thema gesammelt werden konnte. 1 . z.B. Gunaert, Wilhelm: Japanische Religionsgeschichte. Tokyo, Stuttgart 1935. Aston, W.G.: Shinto (The way of the gods). London 1905. 2. Der GroJ3en Berggottheit im Distrikt Ochi in der Provinz Iyo wird am 19. Tag des 4. Monats im 2. Jahre Tempyo Jingo (766) unter der Kaiserin Shotoku der Folgende 4. Rang 2. Klasse verliehen (SNG II ，133). Der GroBen Berggottheit im Distrikt Aimi in der Provinz Hoki wird am 5. Tag des 2. Monats im 4. Jahre Showa (837) unter dem Kaiser Nimmyo der Folg. 5. Rang 2. Kl.verliehen (SNK 100). Im selben Jahre, am 7. Tag des 8. Monats wurde die GroBe Berggottheit von Iyo unter die myojin 名神，die “beriihmten Shint6-Gottheiten” auf- genommen (SNK 109). Weitere Rangerhohungen im Montoku-jitsu- roku und im Sandai-jitsuroku. Die GroBe Berggottheit von Iyo riickt schlieBlich im Jahre 875 bis zum Wirklichen 2. Rang auf (Sandai- jitsuroku II, 25). AuBer diesen beiden GroJ3en Berggottheiten von Iyo und Hoki sind in den alteren Geschichtswerken keine Berggottheiten erwahnt. 136 NELLY NAUMANN Zeugnisse eines ehemals bluhenden Volksglaubens—heute noch lebendig in abgelegenen Gebieten — und mannigfachen Brauch- tums verteilen sich iiber das ganze Stammland (Hondo, Shikoku und Kyushu). Diese werden erganzt durch wenige, aber wichtige Hinweise aus der Literatur, angefangen mit den altesten Literaturdenkmalern, den auch die Mythen enthaltenden Ge­ schichtswerken Kojiki3 und Nihonshoki (oder Nihongi)4 und der Gedichtsammlung Manyoshu5, bis zu der vielfaltigen Reise- und Tagebuchliteratur der verflossenen Jahrhunderte. 0.2 Stand der Forschung In seiner ersten in Buchform erschienenen Veroffentlichung Go-karikotoba-ki (1909) stellte der Senior der Japanischen Volks- kunde, Yanagita Kunio，die Frage was Yama no kami fur eine Gottheit sei.6 Damit war der AnstoB zu einer regen Sammeltatig- keit gegeben worden. 1926 bemerkt Kindaichi Kyosuke,* es gabe wenige Gottheiten, die so verschiedene und viele Aspekte zeigen, wie die Berggottheit. Welches sei da der urspriingliche Yama no kami?7 In mehreren Arbeiten unternahm Higo Kazuo in den dreiBiger Jahren den Versuch, die aus der Mythologie bekannte Gottheit Susanoo mit dem im Volke verehrten Yama no kami zu identifizieren8, wahrend Yanagita verschiedene die Berggott­ heit berlihrende Teilprobleme zu losen trachtete.9 Eine von der * Wir folgen bei Japanischen Personnenamen der Japanischen Sitte, Familienname zuerst. 3. Auf Wunsch des Kaisers Temmu sollte im Jahre 681 mit der Sammlung, Berichtigung und Koordinierung der tiberlieferungen begon- nen werden. Die Auswahl und Zusammenstellung des Materials besorgte O no Y^sumaro, der das K ojiki in der Zeit von 711-712 niederschrieb. 4. Erste der sechs Reichsgeschichten in chinesischer Sprache, von Prinz Toneri und O no Yasumaro verfai3t und 720 vollendet. 5. Das Manydshu wurde in der 2. Halfte des 8. Jahrhunderts angeb- lich von Otomo no Yakamochi zusammengestellt. Es enthalt in der Hauptsache Gedichte aus der Zeit von 645-759, aber auch einige aus dem 4. Jahrhundert und danach. 6. Yanagita (Neudruck) 1951 a ,19. 7. Kindaichi 1926, 439. 8. Higo Kazuo: Kurama no takekiri ni tsuite. MG III, 1931. S. 12-5­ 137; 196-205. Yama no kami to shite no Susanoo no Mikoto. M G III, 1931. S.247-254; 313-324. Nihon shinwa kenkyu. Tokyo 1938. Das 1. Kapitel enthalt aui3er den obigen beiden Aufsatzen zum Thema noch: Ibaraki jinja no wa-kuguri no shinji. 9. Yanagita Kunio: Yama no kam i to okoze. Tokyo 1936. Hito- YAMA NO KAMI 137 Zeitschrift Ise minzoku veranstaltete, ganz Japan umfassende Umfrage sollte nicht nur neues Material zutage fordern, sondern vor allem das festhalten, was an Brauchtum und Glaubensvor- stellungen noch vorhanden war, da sich nach dem zweiten Welt- krieg fast iiberall ein rasches Schwinden alter Traditionen be- merkbar machte. Die Ergebnisse der Umfrage wurden 1956 als Band 3 der Ise minzoku veroffentlicht, zusammen mit einer vom Herausgeber Hotta Yoshio verfaBten Bibliographie und einer Einfiihrung in den Problemkreis.10 In seinem Aufsatz weist Hotta darauf' hin, daB diese Probleme vielleicht bereits die Grenzen der Japanischen Volkskunde iibersteigen, daB man nicht umhin konne, Einfliisse von Norden, von Sibirien her etwa, und solche von Siiden, von China, Indochina und Indien her in Be- tracht zu ziehen.11 Das zweifellos hohe Alter mancher Vor- stellungen um die japanische Berggottheit, die Veranderungen und Erweiterungen, denen dieser Glaube ausgesetzt gewesen sein muB, und die eng mit der Entwicklung der Japanischen Kultur und auch des Japanischen Volkes verkniipft sind, zeigen die Be- deutung des Fragenkreises um Yama no kami. Es ist das Ver- dienst Hottas, auf diese Zusammenhange nachdriicklich auf- merksam gemacht zu haben. Die vorliegende Arbeit will nun zunachst eine Zusammen- fassung des hier bekannt gewordenen und erreichbaren Mate­ rials sowie der damit verbundenen Probleme geben. Soweit sich dabei die Moglichkeit bot, wurde versucht, zur Deutung ein- zelner Erscheinungen beizutragen. 0.3 “Berg” und “W ald” in Japan Vorausgeschickt seien noch einige Bemerkungen zu der Bezeichnung “Berggottheit”. “Berggottheit” ist die wortliche Ubersetzung des Japanischen Yama no kami, da man das Wort yama iiblicherweise stets mit “Berg” wiedergibt, wobei wir unter tsume-kozd. In: Hitotsume-kozo sono ta. Tokyo 1941，S. 1-80 nach- gedruckt. Mehitotsugoro-ko. Ebenfalls in Hitotsume-kozo sono ta ent- halten. (S. 81-141). Tengu-matsu; Kamisama-matsu. Nachgedruckt in Shinshu-hen. YCS 12. Tokyo 1953. 10. Hotta Yoshio: Yama no kami kankei bunken mokuroku. IM III ，1956/57. Heft 1/2, S. 61-65; Heft 3/4, S. 49-50. Yam a no kami no sho-mondai. IM III, 1956/57. Heft 1/2，S. 56-60. 1 1 . Hotta 1956 b, 58 f. 138 NELLY NAUMANN Berg eine Bodenerhebung von gewisser Hohe verstehen. Im Japanischen hat aber yama sehr oft und grundlegend die Be- deutung des bewaldeten Berges. Diese Bedeutung ist so aus- schlaggebend, daB man in vielen Fallen yama nicht anders als mit “Bergwald” iibersetzen kann. So finden wir z.B. in den altesten Geschichtswerken den Ausdruck yama no hi fiir “Wald- brand”.12 Yama-shigoto ist “Waldarbeit”，yama-kasegi wo suru hito，“Leute，die sich mit Waldarbeit ihren Unterhalt verdienen，’， sind Holzfaller, FloBer, Kohler und verwandte Berufe，auch die Jager gehoren zu dieser Gruppe. Dieser Sachverhalt wird sofort verstandlich, wenn man die geographischen Verhaltnisse Japans betrachtet. Der japanische Inselbogen besteht im Grunde aus einer einzigen Kette von Gebirgsziigen und Vulkanen. Nur 16.7% der Bodenflache sind Kultur land; 75% des Landes sind steiler geneigt als 15°; 62% der Gesamtoberflache Japans sind mit Wald bedeckt. Der Waldbestand war friiher noch bedeutend groBer.13 DaB daher auch Yama no kami die Gottheit des Berg- waldes ist, werden wir im Verlauf der Untersuchung weiter bestatigt finden.
Load more

Recommended publications
  • Record of the Istanbul Process 16/18 for Combating Intolerance And
    2019 JAPAN SUMMARY REPORT TABLE OF CONTENTS EVENT SUMMARY .................................................................................................................................... 3 PLENARY SESSIONS ................................................................................................................................. 7 LAUNCHING THE 2019 G20 INTERFAITH FORUM.......................................................................... 7 FORMAL FORUM INAUGURATION – WORKING FOR PEACE, PEOPLE, AND PLANET: CHALLENGES TO THE G20 ............................................................................................................... 14 WHY WE CAN HOPE: PEACE, PEOPLE, AND PLANET ................................................................. 14 ACTION AGENDAS: TESTING IDEAS WITH EXPERIENCE FROM FIELD REALITIES ........... 15 IDEAS TO ACTION .............................................................................................................................. 26 TOWARDS 2020 .................................................................................................................................... 35 CLOSING PLENARY ............................................................................................................................ 42 PEACE WORKING SESSIONS ................................................................................................................ 53 FROM VILE TO VIOLENCE: FREEDOM OF RELIGION & BELIEF & PEACEBUILDING ......... 53 THE DIPLOMACY OF RELIGIOUS PEACEBUILDING ..................................................................
    [Show full text]
  • A MILLENNIAL PERSPECTIVE the World Angus Maddison Provides a Comprehensive View of the Growth and Levels of World Population Since the Year 1000
    Development Centre Studies «Development Centre Studies The World Economy A MILLENNIAL PERSPECTIVE The World Angus Maddison provides a comprehensive view of the growth and levels of world population since the year 1000. In this period, world population rose 22-fold, per capita GDP 13-fold and world GDP nearly 300-fold. The biggest gains occurred in the rich countries of Economy today (Western Europe, North America, Australasia and Japan). The gap between the world leader – the United States – and the poorest region – Africa – is now 20:1. In the year 1000, the rich countries of today were poorer than Asia and Africa. A MILLENNIAL PERSPECTIVE The book has several objectives. The first is a pioneering effort to quantify the economic performance of nations over the very long term. The second is to identify the forces which explain the success of the rich countries, and explore the obstacles which hindered advance in regions which lagged behind. The third is to scrutinise the interaction between the rich and the rest to assess the degree to which this relationship was exploitative. The World Economy: A Millennial Perspective is a “must” for all scholars of economics and economic history, while the casual reader will find much of fascinating interest. It is also a monumental work of reference. The book is a sequel to the author’s 1995 Monitoring the Economy: A Millennial Perspective The World World Economy: 1820-1992 and his 1998 Chinese Economic Performance in the Long Run, both published by the OECD Development Centre. All OECD books and periodicals are now available on line www.SourceOECD.org www.oecd.org ANGUS MADDISON This work is published under the auspices of the OECD Development Centre.
    [Show full text]
  • HIRATA KOKUGAKU and the TSUGARU DISCIPLES by Gideon
    SPIRITS AND IDENTITY IN NINETEENTH-CENTURY NORTHEASTERN JAPAN: HIRATA KOKUGAKU AND THE TSUGARU DISCIPLES by Gideon Fujiwara A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in The Faculty of Graduate Studies (Asian Studies) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) April 2013 © Gideon Fujiwara, 2013 ABSTRACT While previous research on kokugaku , or nativism, has explained how intellectuals imagined the singular community of Japan, this study sheds light on how posthumous disciples of Hirata Atsutane based in Tsugaru juxtaposed two “countries”—their native Tsugaru and Imperial Japan—as they transitioned from early modern to modern society in the nineteenth century. This new perspective recognizes the multiplicity of community in “Japan,” which encompasses the domain, multiple levels of statehood, and “nation,” as uncovered in recent scholarship. My analysis accentuates the shared concerns of Atsutane and the Tsugaru nativists toward spirits and the spiritual realm, ethnographic studies of commoners, identification with the north, and religious thought and worship. I chronicle the formation of this scholarly community through their correspondence with the head academy in Edo (later Tokyo), and identify their autonomous character. Hirao Rosen conducted ethnography of Tsugaru and the “world” through visiting the northern island of Ezo in 1855, and observing Americans, Europeans, and Qing Chinese stationed there. I show how Rosen engaged in self-orientation and utilized Hirata nativist theory to locate Tsugaru within the spiritual landscape of Imperial Japan. Through poetry and prose, leader Tsuruya Ariyo identified Mount Iwaki as a sacred pillar of Tsugaru, and insisted one could experience “enjoyment” from this life and beyond death in the realm of spirits.
    [Show full text]
  • Supernatural Elements in No Drama Setsuico
    SUPERNATURAL ELEMENTS IN NO DRAMA \ SETSUICO ITO ProQuest Number: 10731611 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10731611 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 4 8 1 0 6 - 1346 Supernatural Elements in No Drama Abstract One of the most neglected areas of research in the field of NS drama is its use of supernatural elements, in particular the calling up of the spirit or ghost of a dead person which is found in a large number (more than half) of the No plays at present performed* In these 'spirit plays', the summoning of the spirit is typically done by a travelling priest (the waki)* He meets a local person (the mae-shite) who tells him the story for which the place is famous and then reappears in the second half of the.play.as the main person in the story( the nochi-shite ), now long since dead. This thesis sets out to show something of the circumstances from which this unique form of drama v/as developed.
    [Show full text]
  • Ancient Magic and Modern Accessories: Developments in the Omamori Phenomenon
    Western Michigan University ScholarWorks at WMU Master's Theses Graduate College 8-2015 Ancient Magic and Modern Accessories: Developments in the Omamori Phenomenon Eric Teixeira Mendes Follow this and additional works at: https://scholarworks.wmich.edu/masters_theses Part of the Asian History Commons, Buddhist Studies Commons, and the History of Religions of Eastern Origins Commons Recommended Citation Mendes, Eric Teixeira, "Ancient Magic and Modern Accessories: Developments in the Omamori Phenomenon" (2015). Master's Theses. 626. https://scholarworks.wmich.edu/masters_theses/626 This Masters Thesis-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Master's Theses by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. ANCIENT MAGIC AND MODERN ACCESSORIES: DEVELOPMENTS IN THE OMAMORI PHENOMENON by Eric Teixeira Mendes A thesis submitted to the Graduate College in partial fulfillment of the requirements for the degree of Master of Arts Comparative Religion Western Michigan University August 2015 Thesis Committee: Stephen Covell, Ph.D., Chair LouAnn Wurst, Ph.D. Brian C. Wilson, Ph.D. ANCIENT MAGIC AND MODERN ACCESSORIES: DEVELOPMENTS IN THE OMAMORI PHENOMENON Eric Teixeira Mendes, M.A. Western Michigan University, 2015 This thesis offers an examination of modern Japanese amulets, called omamori, distributed by Buddhist temples and Shinto shrines throughout Japan. As amulets, these objects are meant to be carried by a person at all times in which they wish to receive the benefits that an omamori is said to offer. In modern times, in addition to being a religious object, these amulets have become accessories for cell-phones, bags, purses, and automobiles.
    [Show full text]
  • Social Studies Curriculum
    Missoula Area Curriculum Consortium Kindergarten-Grade 12 SOCIAL STUDIES CURRICULUM May 6, 2009 Alberton K-12, Bonner Elementary, Clinton Elementary, DeSmet Elementary, Drummond K-12, Florence-Carlton K-12, Frenchtown K-12, Lolo Elementary, Potomac Elementary, Seeley Lake Elementary, Sunset Elementary, Superior K-12, Swan Valley Elementary, Valley Christian K-12, Woodman Elementary TABLE OF CONTENTS MCCC 2008-2009 K-12 SOCIAL STUDIES COMMITTEE MEMBERS 1 MCCC STUDENT EXPECTATIONS 3 CURRICULUM PHILOSOPHY 3 GUIDING PRINCIPLES 4 CONTENT SCOPE AND SEQUENCE 5 SOCIAL STUDIES STANDARDS 6 NCSS CURRICULUM STANDARDS FOR SOCIAL STUDIES 6 LEARNER COMPETENCIES 8 MEETING DIVERSE STUDENT NEEDS 8 MONTANA CODE ANNOTATED-INDIAN EDUCATION FOR ALL 9 TEACHING ABOUT CONTROVERSIAL ISSUES 10 ASSESSMENT 10 GRADE/COURSE LEVEL LEARNER COMPETENCIES: Kindergarten: Learning and Working Now and Long Ago 11 Grade 1: A Child’s Place in Time and Space 15 Grade 2: People Who Make a Difference 20 Grade 3: Community and Change 23 Grade 4: Montana and Regions of the United States 28 Grade 5: United States History and Geography: Beginnings to 1850 31 Grade 6: World History and Geography: Ancient Civilizations 39 Grade 7: World History and Geography: Medieval and Early Modern Times 48 Grade 8: United States History and Geography: Constitution to WWI 59 Grade 6-8: Historical and Social Sciences Analysis Skills 71 Grades 9-12: World Geography 72 Grades 9-12: Montana: People and Issues 76 Grades 9-12: Modern World History 79 Grades 9-12: Ancient World History 87 Grade 10: Modern
    [Show full text]
  • University of Nevada, Reno American Shinto Community of Practice
    University of Nevada, Reno American Shinto Community of Practice: Community formation outside original context A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in Anthropology By Craig E. Rodrigue Jr. Dr. Erin E. Stiles/Thesis Advisor May, 2017 THE GRADUATE SCHOOL We recommend that the thesis prepared under our supervision by CRAIG E. RODRIGUE JR. Entitled American Shinto Community Of Practice: Community Formation Outside Original Context be accepted in partial fulfillment of the requirements for the degree of MASTER OF ARTS Erin E. Stiles, Advisor Jenanne K. Ferguson, Committee Member Meredith Oda, Graduate School Representative David W. Zeh, Ph.D., Dean, Graduate School May, 2017 i Abstract Shinto is a native Japanese religion with a history that goes back thousands of years. Because of its close ties to Japanese culture, and Shinto’s strong emphasis on place in its practice, it does not seem to be the kind of religion that would migrate to other areas of the world and convert new practitioners. However, not only are there examples of Shinto being practiced outside of Japan, the people doing the practice are not always of Japanese heritage. The Tsubaki Grand Shrine of America is one of the only fully functional Shinto shrines in the United States and is run by the first non-Japanese Shinto priest. This thesis looks at the community of practice that surrounds this American shrine and examines how membership is negotiated through action. There are three main practices that form the larger community: language use, rituals, and Aikido. Through participation in these activities members engage with an American Shinto community of practice.
    [Show full text]
  • The Selected Poems of Yosa Buson, a Translation Allan Persinger University of Wisconsin-Milwaukee
    University of Wisconsin Milwaukee UWM Digital Commons Theses and Dissertations May 2013 Foxfire: the Selected Poems of Yosa Buson, a Translation Allan Persinger University of Wisconsin-Milwaukee Follow this and additional works at: https://dc.uwm.edu/etd Part of the American Literature Commons, and the Asian Studies Commons Recommended Citation Persinger, Allan, "Foxfire: the Selected Poems of Yosa Buson, a Translation" (2013). Theses and Dissertations. 748. https://dc.uwm.edu/etd/748 This Dissertation is brought to you for free and open access by UWM Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of UWM Digital Commons. For more information, please contact [email protected]. FOXFIRE: THE SELECTED POEMS OF YOSA BUSON A TRANSLATION By Allan Persinger A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in English at The University of Wisconsin-Milwaukee May 2013 ABSTRACT FOXFIRE: THE SELECTED POEMS OF YOSA BUSON A TRANSLATION By Allan Persinger The University of Wisconsin-Milwaukee, 2013 Under the Supervision of Professor Kimberly M. Blaeser My dissertation is a creative translation from Japanese into English of the poetry of Yosa Buson, an 18th century (1716 – 1783) poet. Buson is considered to be one of the most important of the Edo Era poets and is still influential in modern Japanese literature. By taking account of Japanese culture, identity and aesthetics the dissertation project bridges the gap between American and Japanese poetics, while at the same time revealing the complexity of thought in Buson's poetry and bringing the target audience closer to the text of a powerful and mov- ing writer.
    [Show full text]
  • The Myth of the Goddess of the Undersea World and the Tale of Empress Jingu’S Subjugation of Silla
    Japanese Journal of Religious Studies 1993 20/2-3 The Myth of the Goddess of the Undersea World and the Tale of Empress Jingu’s Subjugation of Silla Akima Toshio In prewar Japan, the mythical tale of Empress Jingii’s 神功皇后 conquest of the Korean kingdoms comprised an important part of elementary school history education, and was utilized to justify Japan5s coloniza­ tion of Korea. After the war the same story came to be interpreted by some Japanese historians—most prominently Egami Namio— as proof or the exact opposite, namely, as evidence of a conquest of Japan by a people of nomadic origin who came from Korea. This theory, known as the horse-rider theory, has found more than a few enthusiastic sup­ porters amone Korean historians and the Japanese reading public, as well as some Western scholars. There are also several Japanese spe­ cialists in Japanese history and Japan-Korea relations who have been influenced by the theory, although most have not accepted the idea (Egami himself started as a specialist in the history of northeast Asia).1 * The first draft of this essay was written during my fellowship with the International Research Center for Japanese Studies, and was read in a seminar organized by the institu­ tion on 31 January 199丄. 1 am indebted to all researchers at the center who participated in the seminar for their many valuable suggestions. I would also like to express my gratitude to Umehara Takeshi, the director general of the center, and Nakanism Susumu, also of the center, who made my research there possible.
    [Show full text]
  • 2 Les Dragons De Natsukawa
    CONCOURS CREATION 2020 THEME : Le confinement EXPRESSION LITTERAIRE Catégorie Adulte (+19ans) 2ème Prix [email protected] UFE ABU DHABI www.ufeabudhabi.com FREDERIC DUMASLes dragons de NatsukawaLES DRAGONS DE NATSUKAWA La Victoire c’est tomber sept fois, se relever huit… Proverbe japonais FREDERIC DUMAS LES DRAGONS DE NATSUKAWA Tokyo 30ème jour du confinement… Ça y est ! Je ne suis plus seule. Je ne pensais pas que ma façon de vivre, ma philosophie, pourrait irradier le monde aussi vite. Bon apparemment j’y suis pour rien et c’était pas vraiment voulu… C’est un virus qui a tout déclenché… un coronavirus… un abominable avorton acaryote, tout droit sorti d’un sordide marché putride, mêlant des animaux improbables tels que chauves-souris, pangolins et rats- musqués. Et voilà ! Tout le monde se confine… Les gens ont peur… moi j’avais déjà peur avant… Il faut dire que j’ai peur de presque tout… des gens surtout… je suis ochlophobe… pour moi la foule ça commence à deux… les grands espaces ne me font peur que parce que quelqu’un peut surgir… Alors j’évite, j’esquive, j’avorte, j’annihile toute possibilité d’une relation physique avant même qu’elle n’ait eu une chance de germer dans le monde des possibles. Mon monde c’est ma chambre, mon univers c’est mon ordinateur, mes dieux sont Osamu Tezuka et Satoshi Nakamoto et mon meilleur ami le distributeur automatique de soda en bas de mon immeuble… Je m’appelle Natsukawa Fujiwara, j’habite dans le quartier Hakihabara à Tokyo, j’ai vingt-cinq ans et je suis une hikikomori… Aujourd’hui c’est le 30eme jour de confinement pour toute la population.
    [Show full text]
  • The Symbol of the Dragon and Ways to Shape Cultural Identities in Institute Working Vietnam and Japan Paper Series
    2015 - HARVARD-YENCHING THE SYMBOL OF THE DRAGON AND WAYS TO SHAPE CULTURAL IDENTITIES IN INSTITUTE WORKING VIETNAM AND JAPAN PAPER SERIES Nguyen Ngoc Tho | University of Social Sciences and Humanities, Vietnam National University – Ho Chi Minh City THE SYMBOL OF THE DRAGON AND WAYS TO SHAPE 1 CULTURAL IDENTITIES IN VIETNAM AND JAPAN Nguyen Ngoc Tho University of Social Sciences and Humanities Vietnam National University – Ho Chi Minh City Abstract Vietnam, a member of the ASEAN community, and Japan have been sharing Han- Chinese cultural ideology (Confucianism, Mahayana Buddhism etc.) and pre-modern history; therefore, a great number of common values could be found among the diverse differences. As a paddy-rice agricultural state of Southeast Asia, Vietnam has localized Confucianism and absorbed it into Southeast Asian culture. Therefore, Vietnamese Confucianism has been decentralized and horizontalized after being introduced and accepted. Beside the local uniqueness of Shintoism, Japan has shared Confucianism, the Indian-originated Mahayana Buddhism and other East Asian philosophies; therefore, both Confucian and Buddhist philosophies should be wisely laid as a common channel for cultural exchange between Japan and Vietnam. This semiotic research aims to investigate and generalize the symbol of dragons in Vietnam and Japan, looking at their Confucian and Buddhist absorption and separate impacts in each culture, from which the common and different values through the symbolic significances of the dragons are obviously generalized. The comparative study of Vietnamese and Japanese dragons can be enlarged as a study of East Asian dragons and the Southeast Asian legendary naga snake/dragon in a broader sense. The current and future political, economic and cultural exchanges between Japan and Vietnam could be sped up by applying a starting point at these commonalities.
    [Show full text]
  • Myths & Legends of Japan
    Myths & Legends Of Japan By F. Hadland Davis Myths & Legends of Japan CHAPTER I: THE PERIOD OF THE GODS In the Beginning We are told that in the very beginning "Heaven and Earth were not yet separated, and the In and Yo not yet divided." This reminds us of other cosmogony stories. The In and Yo, corresponding to the Chinese Yang and Yin, were the male and female principles. It was more convenient for the old Japanese writers to imagine the coming into being of creation in terms not very remote from their own manner of birth. In Polynesian mythology we find pretty much the same conception, where Rangi and Papa represented Heaven and Earth, and further parallels may be found in Egyptian and other cosmogony stories. In nearly all we find the male and female principles taking a prominent, and after all very rational, place. We are told in theNihongi that these male and female principles "formed a chaotic mass like an egg which was of obscurely defined limits and contained germs." Eventually this egg was quickened into life, and the purer and clearer part was drawn out and formed Heaven, while the heavier element settled down and became Earth, which was "compared to the floating of a fish sporting on the surface of the water." A mysterious form resembling a reed-shoot suddenly appeared between Heaven and Earth, and as suddenly became transformed into a God called Kuni-toko- tachi, ("Land-eternal-stand-of-august-thing"). We may pass over the other divine births until we come to the important deities known as Izanagi and Izanami ("Male-who-invites" and "Female-who-invites").
    [Show full text]