NŌSATSU AS an INVENTED TRADITION by KUMIKO
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Rhyming Pattern Selection in Japanese Short Poetry
Original Paper________________________________________________________ Forma, 21, 259–273, 2006 Statistical Prosody: Rhyming Pattern Selection in Japanese Short Poetry Kazuya HAYATA Department of Socio-Informatics, Sapporo Gakuin University, Ebetsu 069-8555, Japan E-mail address: [email protected] (Received August 5, 2005; Accepted August 2, 2006) Keywords: Quantitative Poetics, Rhyme, HAIKU, TANKA, Bell Number Abstract. Rhyme patterns of Japanese short poetry such as HAIKU, SENRYU, SEDOKAs, and TANKAs are analyzed by a statistical approach. Here HAIKU and SENRYU are poems composed of only seventeen syllables, which can be segmented into five, seven, and five syllables. As rhyming both head and end rhymes are considered. Analyses of sampled works of typical poets show that for the end rhyme composers prefere the avoided rhyming, whereas for the head rhyme they compose poems according to the stochastic law. Subsequently the statistical method is applied to a work of SEDOKAs as well as to those of TANKAs being written with three lines. Evaluation of the khi-square statistics shows that for a certain work of TANKAs the feature being identical to that of HAIKU is seen. 1. Introduction Irrespective of languages, texts are categorized into proses and verses. Poems, in general, take the form of the latter. Conventional poetics has classified poems into a variety of forms such as a lyric, an epic, a prose, a long, and a short poem. One finds that in typical European poetry a sound on a site in a line is correlated to that on the same site in another line in an established form. Correlation among feet of lines is termed end rhyme in contrast to the head rhyme for the one among heads of lines (SAKAMOTO, 2002). -
UCLA Electronic Theses and Dissertations
UCLA UCLA Electronic Theses and Dissertations Title Producing Place, Tradition and the Gods: Mt. Togakushi, Thirteenth through Mid-Nineteenth Centuries Permalink https://escholarship.org/uc/item/90w6w5wz Author Carter, Caleb Swift Publication Date 2014 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Los Angeles Producing Place, Tradition and the Gods: Mt. Togakushi, Thirteenth through Mid-Nineteenth Centuries A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Asian Languages and Cultures by Caleb Swift Carter 2014 ABSTRACT OF THE DISSERTATION Producing Place, Tradition and the Gods: Mt. Togakushi, Thirteenth through Mid-Nineteenth Centuries by Caleb Swift Carter Doctor of Philosophy in Asian Languages and Cultures University of California, Los Angeles, 2014 Professor William M. Bodiford, Chair This dissertation considers two intersecting aspects of premodern Japanese religions: the development of mountain-based religious systems and the formation of numinous sites. The first aspect focuses in particular on the historical emergence of a mountain religious school in Japan known as Shugendō. While previous scholarship often categorizes Shugendō as a form of folk religion, this designation tends to situate the school in overly broad terms that neglect its historical and regional stages of formation. In contrast, this project examines Shugendō through the investigation of a single site. Through a close reading of textual, epigraphical, and visual sources from Mt. Togakushi (in present-day Nagano Ken), I trace the development of Shugendō and other religious trends from roughly the thirteenth through mid-nineteenth centuries. This study further differs from previous research insofar as it analyzes Shugendō as a concrete system of practices, doctrines, members, institutions, and identities. -
Through the Case of Izumo Taishakyo Mission of Hawaii
The Japanese and Okinawan American Communities and Shintoism in Hawaii: Through the Case of Izumo Taishakyo Mission of Hawaii A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAIʽI AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN AMERICAN STUDIES MAY 2012 By Sawako Kinjo Thesis Committee: Dennis M. Ogawa, Chairperson Katsunori Yamazato Akemi Kikumura Yano Keywords: Japanese American Community, Shintoism in Hawaii, Izumo Taishayo Mission of Hawaii To My Parents, Sonoe and Yoshihiro Kinjo, and My Family in Okinawa and in Hawaii Acknowledgement First and foremost, I would like to express my deep and sincere gratitude to my committee chair, Professor Dennis M. Ogawa, whose guidance, patience, motivation, enthusiasm, and immense knowledge have provided a good basis for the present thesis. I also attribute the completion of my master’s thesis to his encouragement and understanding and without his thoughtful support, this thesis would not have been accomplished or written. I also wish to express my warm and cordial thanks to my committee members, Professor Katsunori Yamazato, an affiliate faculty from the University of the Ryukyus, and Dr. Akemi Kikumura Yano, an affiliate faculty and President and Chief Executive Officer (CEO) of the Japanese American National Museum, for their encouragement, helpful reference, and insightful comments and questions. My sincere thanks also goes to the interviewees, Richard T. Miyao, Robert Nakasone, Vince A. Morikawa, Daniel Chinen, Joseph Peters, and Jikai Yamazato, for kindly offering me opportunities to interview with them. It is a pleasure to thank those who made this thesis possible. -
UC Berkeley Electronic Theses and Dissertations
UC Berkeley UC Berkeley Electronic Theses and Dissertations Title The Lyric Forms of the Literati Mind: Yosa Buson, Ema Saikō, Masaoka Shiki and Natsume Sōseki Permalink https://escholarship.org/uc/item/97g9d23n Author Mewhinney, Matthew Stanhope Publication Date 2018 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California The Lyric Forms of the Literati Mind: Yosa Buson, Ema Saikō, Masaoka Shiki and Natsume Sōseki By Matthew Stanhope Mewhinney A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Japanese Language in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Alan Tansman, Chair Professor H. Mack Horton Professor Daniel C. O’Neill Professor Anne-Lise François Summer 2018 © 2018 Matthew Stanhope Mewhinney All Rights Reserved Abstract The Lyric Forms of the Literati Mind: Yosa Buson, Ema Saikō, Masaoka Shiki and Natsume Sōseki by Matthew Stanhope Mewhinney Doctor of Philosophy in Japanese Language University of California, Berkeley Professor Alan Tansman, Chair This dissertation examines the transformation of lyric thinking in Japanese literati (bunjin) culture from the eighteenth century to the early twentieth century. I examine four poet- painters associated with the Japanese literati tradition in the Edo (1603-1867) and Meiji (1867- 1912) periods: Yosa Buson (1716-83), Ema Saikō (1787-1861), Masaoka Shiki (1867-1902) and Natsume Sōseki (1867-1916). Each artist fashions a lyric subjectivity constituted by the kinds of blending found in literati painting and poetry. I argue that each artist’s thoughts and feelings emerge in the tensions generated in the process of blending forms, genres, and the ideas (aesthetic, philosophical, social, cultural, and historical) that they carry with them. -
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. -
The Moon Bear As a Symbol of Yama Its Significance in the Folklore of Upland Hunting in Japan
Catherine Knight Independent Scholar The Moon Bear as a Symbol of Yama Its Significance in the Folklore of Upland Hunting in Japan The Asiatic black bear, or “moon bear,” has inhabited Japan since pre- historic times, and is the largest animal to have roamed Honshū, Shikoku, and Kyūshū since mega-fauna became extinct on the Japanese archipelago after the last glacial period. Even so, it features only rarely in the folklore, literature, and arts of Japan’s mainstream culture. Its relative invisibility in the dominant lowland agrarian-based culture of Japan contrasts markedly with its cultural significance in many upland regions where subsistence lifestyles based on hunting, gathering, and beliefs centered on the mountain deity (yama no kami) have persisted until recently. This article explores the significance of the bear in the upland regions of Japan, particularly as it is manifested in the folklore of communities centered on hunting, such as those of the matagi, and attempts to explain why the bear, and folklore focused on the bear, is largely ignored in mainstream Japanese culture. keywords: Tsukinowaguma—moon bear—matagi hunters—yama no kami—upland communities—folklore Asian Ethnology Volume 67, Number 1 • 2008, 79–101 © Nanzan Institute for Religion and Culture nimals are common motifs in Japanese folklore and folk religion. Of the Amammals, there is a wealth of folklore concerning the fox, raccoon dog (tanuki), and wolf, for example. The fox is regarded as sacred, and is inextricably associated with inari, originally one of the deities of cereals and a central deity in Japanese folk religion. It has therefore become closely connected with rice agri- culture and thus is an animal symbol central to Japan’s agrarian culture. -
The Making of an American Shinto Community
THE MAKING OF AN AMERICAN SHINTO COMMUNITY By SARAH SPAID ISHIDA A THESIS PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS UNIVERSITY OF FLORIDA 2008 1 © 2007 Sarah Spaid Ishida 2 To my brother, Travis 3 ACKNOWLEDGMENTS Many people assisted in the production of this project. I would like to express my thanks to the many wonderful professors who I have learned from both at Wittenberg University and at the University of Florida, specifically the members of my thesis committee, Dr. Mario Poceski and Dr. Jason Neelis. For their time, advice and assistance, I would like to thank Dr. Travis Smith, Dr. Manuel Vásquez, Eleanor Finnegan, and Phillip Green. I would also like to thank Annie Newman for her continued help and efforts, David Hickey who assisted me in my research, and Paul Gomes III of the University of Hawai’i for volunteering his research to me. Additionally I want to thank all of my friends at the University of Florida and my husband, Kyohei, for their companionship, understanding, and late-night counseling. Lastly and most importantly, I would like to extend a sincere thanks to the Shinto community of the Tsubaki Grand Shrine of America and Reverend Koichi Barrish. Without them, this would not have been possible. 4 TABLE OF CONTENTS page ACKNOWLEDGMENTS ...............................................................................................................4 ABSTRACT.....................................................................................................................................7 -
Kosztolányi Dezső Japán Versfordításai
Eötvös Loránd Tudományegyetem Bölcsészettudományi Kar DOKTORI DISSZERTÁCIÓ KOLOZSY-KISS ESZTER KOSZTOLÁNYI DEZSŐ JAPÁN VERSFORDíTÁSAI Irodalomtudományi Doktori Iskola Vezetője: Dr. Kulcsár Szabó Ernő egyetemi tanár Összehasonlító Irodalomtudomány Program Vezetője: Dr. Szegedy-Maszák Mihály egyetemi tanár A bizottság elnöke: Dr. Györffy Miklós CSc., egyetemi tanár Hivatalosan felkért bírálók: Dr. Angyalosi Gergely CSc. Dr. Székács Anna PhD. A bizottság titkára: Dr. Kappanyos András PhD. A bizottság további tagjai: Dr. Hidasi Judit CSc., egyetemi tanár Dr. Ferber Katalin PhD. Témavezető: Dr. Szegedy-Maszák Mihály MHAS., egyetemi tanár Budapest, 2010 1 I. FEJEZET KOSZTOLÁNYI DEZSŐ, A FORDÍTÓ Bevezetés „Fordítani nem lehet, csak átültetni, újrakölteni.”1 Az irodalom művelőinek, a költőknek, íróknak fontos szerep jut a társadalomban, s pontosan meg tudjuk határozni az irodalomtörténész és az irodalomkritikus helyét is. A műfordító azonban mintha kimaradna e felsorolásból. A közvélemény – melyet semmiképpen sem ajánlatos értékformáló mérceként beállítani – még a mai napig is azt a véleményt osztja, miszerint annak a műfordítónak, aki prózát fordít, egyben írónak is kell lennie, és nem nevezhető „igazi” műfordítónak az, aki lírát annak ellenére fordít, hogy önálló kötete valaha is megjelent volna. Sokat változott az idők folyamán a műfordítói szerep, maga a fordítás a szakfordítás szinonimájává vált, melyről sokaknak egy gyári munkához hasonló mechanikus folyamat jut eszébe. Amíg azonban egy tolmácstól elvárható, hogy folyékonyan beszélje az -
Kamidana a Kamidana Houses an Ofuda (Symbol of Kami)
A Brief History of the kamidana A kamidana houses an ofuda (symbol of kami). In the edo period, ise-kô (ise shrine fraternal groups) formed in every part of Japan. When a pilgrimage was made to ise jingu, an amulet or "oharai-taima" was taken home. These amulets were also distributed throughout Japan by the various ise-kô. A "daijingu-dana" or house shrine was set up to enshrine these amulets of the Grand Shrine of ise. This practice was the origin of the kamidana. Setting Up a kamidana Before setting up a kamidana you must cleanse (purify) your home. Choose a site that is pure, light, quiet and high. Also it should be where the family gathers, convenient for making offerings to kami, convenient for daily prayers, and on a North or West wall (so the kamidana's doors open to the South or East) If there is a floor above the kamidana it is best to write the word "kumoi" 雲井 (sky) on a piece of paper and place it above the kamidana so any people upstairs will not be walking over the kamidana. Place the kamidana just above head height. On each side of the kamidana place evergreen branches in the sakaki tate (special vases). A shimenawa (straw rope) with shide (paper shapes) should be hung above the kamidana. shinki shinki are ritual implements. Sets are available online (http://www.tsubakishrine.org/omamori/kamidana.html), or you can assemble your own – plain white china and unfinished wood are preferred. At a minimum, you will need: two tall vases (for evergreen branches); two shallow bowls (one for rice and one for salt); two covered, short vases or glasses (one for water and one for sake); and a holder or hinged box (for the ofuda). -
Shaking up Japan: Edo Society and the 1855 Catfish Picture Prints
SHAKING UP JAPAN: EDO SOCIETY AND THE 1855 CATFISH PICTURE PRINTS By Gregory Smits Pennsylvania State University At about 10 pm on the second day of the tenth month of 1855 (November 11 in the solar calendar), an earthquake with a magnitude estimated between 6.9 and 7.1 shook Edo, now known as Tokyo. The earthquake’s shallow focus and its epicenter near the heart of Edo caused more destruction than the magnitude might initially suggest. Estimates of deaths in and around Edo ranged from 7,000 to 10,000. Property damage from the shaking and fires was severe in places, de- stroying at least 14,000 structures. As many as 80 aftershocks per day continued to shake the city until nine days after the initial earthquake. Despite a relatively low 1 in 170 fatality rate, the extensive injuries and property damage, lingering danger of fires, a long and vigorous period of aftershocks, and the locus of the destruction in Japan’s de facto capital city exacerbated the earthquake’s psycho- logical impact.1 Two days after the initial earthquake, hastily printed, anonymous broadsheets and images began to appear for sale around the city. After several weeks had passed, over 400 varieties of earthquake-related prints were on the market, the majority of which featured images of giant catfish, often with anthropomorphic features.2 These metaphoric catfish did not necessarily correspond to an actual species of fish, and I refer to them here by their Japanese name, namazu. The gen- eral name of catfish prints, which included visual elements and text, is namazu-e, with “e” meaning picture. -
A Zen Harvest
Begin Reading Table of Contents About the Authors Copyright Page Thank you for buying this Farrar, Straus and Giroux ebook. To receive special offers, bonus content, and info on new releases and other great reads, sign up for our newsletters. Or visit us online at us.macmillan.com/newslettersignup For email updates on Sōiku Shigematsu, click here. The author and publisher have provided this e-book to you for your personal use only. You may not make this e-book publicly available in any way. Copyright infringement is against the law. If you believe the copy of this e-book you are reading infringes on the author’s copyright, please notify the publisher at: us.macmillanusa.com/piracy. For Maya and Sōjun Foreword There is no concept or archetype in Zen Buddhism that does not self-destruct. The Diamond Sutra says, “The Buddha does not have the thirty-two marks of the Buddha, therefore he (or she) is called Buddha.” Buddha, shunyata, prajna, maya—all are provisional. With such transparent and ephemeral terminology and imagery Zen Buddhism becomes American, Australian, Polish, and Argentine, while Confucianism remains Chinese, however skillfully it is translated. Heidegger remains German in the most fluent Japanese. Zen is poetry, as R. H. Blyth said.1 Poetry might use unfamiliar words and names, but these can be looked up, and when they are clear East and West can smile together. Paradise is None of my business, but I’ve got to go Help Amitabha Buddha Who works there. I find this Dharma song in Sōiku Shigematsu’s collection to be reminiscent of Gary Snyder’s American haiku: You be Bosatsu, I’ll be the taxi driver Driving you home.2 Amitabha is the Buddha of Infinite Light and Life who guides us to the Western Paradise when we die. -
Poetic Forms Haiku As an Example May 7, 2018 IWN Hilton Head Island, SC Silence Between Words Stories
Poetic Forms haiku as an example May 7, 2018 IWN Hilton Head Island, SC silence between words stories desert stretched to the horizon silence pond lilies FloatinG in their centers silence silence in a rain shower seven colors winter leaves buds oF tiGhtly rolled silence silence around a waitinG bird the nest silver-tipped Firs snow deepening silence silence between crashinG waves the brieFness oF Foam riptide in the sea the pull oF silence silence drawinG toGether lovers a silver cord a blossom’s dance the urGe deep within silence Jane Reichhold BeinG aware Being nonjudgmental BeinG reverent HavinG a sense oF oneness Having a sense of simplicity Having humility Poetic Forms Line Content beyond • Each line • Repetition • Presentation • Line • Development • Craft orGanization • Elements Guidance • Theme • Personal rules/ideas Tanka 5-7-5-7-7 RenGa /Renku Haiku also7-7-7-5(dodoitsu),7-5-7-5 (iroha). And 5-7-5-7.(nagauta) . Haiku and Tanka Possibly my Guardian anGel a winter sparrow (Sanki) Possibly my Guardian anGel a winter sparrow I shot it and went home with the smell oF gunpowder (Shuji) Terayama Shuuji (1935 -1983) after the haiku by Saitou Sanki (1900 – 1962): Fast Poem: short, simple, visual Issa Goes out, comes back: love oF liFe oF a cat The man pullinG radishes points my way with a radish Deer lickinG First Frost From one another’s coats Even with insects, some can sinG, some can’t Not very anxious to bloom, my plum tree Not knowinG it’s in a kitchen, the Fish coolinG in a tub Haiku in Japanese & in English 1 line 3 lines* 5-7-5 sounds 5-7-5 syllables* Season words EnGlish lanGuage/ Japanese western, lanGuage/cultural American cultural backGround backGround Haiku in EnGlish (new) Traditional • Seven accented jeep tracks syllables, plus over deer tracks unaccented syllables up in the new snow to 12 (William R.