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| 民族交流の場としてのヨーロッパ Europe as multi-ethnic meeting world |
嶋 田 義 仁 | 1 |  本文 |
| 論文 | |||
| 森の文化としてのヨーロッパ L’Europe comme le monde de la culture sylvestre |
嶋 田 義 仁 SHIMADA Yoshihito |
3-13 | 本文 |
| L’Europe est un monde de la culture sylvestre comme l’Asie de mousson. Le continent afroeurasien etant occupe au centre par une vaste region aride et seche du Sahara jusqu’au Gobi, les regions humides et forestieres sont limites aux franges du continent. Nombreux contes populaires, romans, poemes europeennes ne sont pas comprehensive sans tenir compte de cette situation sylvestre. Meme la notion fameuse de l’etat de nature par J.-J. Rousseau presuppose l’existence des forets riches ou les hommes primitives pouvaient vivre en etat de liberte et egalite. Se formant des arbres a feuilles caduques comme chenes, le monde sylvestre europeen etait riche en animaux et en graines a la fois. Il etait egalement libre des insectes et parasites dangereuse comme mouche Tse Tse, qui contaminent la foret tropicale. Dans la foret europeenne l’elevage des moutons, chevres, vaches et cheveaux, mais surtout celui des cochons a ete donc possible. Ceci a suscite pourtant avec la construction des navires un epuisement rapide de la foret europeenne beaucoup plus tot que les forets de l’Asie. Prenant l’expression d’un oeuvre de G. Condominus les europeens ont mange leurs forets. Ainsi deja au 16e siecle leur frontiere vierge s’est perdue a l’interieur de l’Europe. Nous considerons que c’ etait une raison principale par laquelle les europeens se sont lances en Ocean a la recherche de leur frontiere. |
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| キーワード：森、民話、自然状態、落葉樹、オーク、世界進出 | |||
| カトリックの公会議とは何だったのか −第2 ヴァチカン公会議理解のために What was the Ecumenical Council of Catholic ? −Towards the understanding of Vatican II |
森 井 敏 晴 MORII Toshiharu |
15-38 | 本文 |
| Ecumenical Council has been held 21times in 1679 years, from the First Nikaia Council in 325 until the Vatican II in 1962. The object of the second Vatican Council was indicated by Pope John 23rd with thea word “agiornamento” (modernization). However, what lead to this “agiornamento” has to be clarified by the analysis of the 1600 years of Council history and that is the subject of this paper. The Council history was that of fights and denunciations. This paper shows it, classing past 21 Councils into 4 stages. The first stage is 8 Councils which were held from the first Council of the first Nicaea Council (325）to the eighth Council of the fourth Constantinople Council (860-870). The second: 7 Councils from the 9th Council of Lateran (1123) to the 15th Council of Viennu (1311-1312). The 3rd: 3 Councils from the 16th Council of Consutance (1414-1418) to the 18th Council of fifth Lateran Council (1512 - 1517). The 4th: 3 Councils from the 19th Council of Trent to the 21st Council of second Vatican Council (1962-1965) | |||
| キーワード：皇帝の教会会議、教皇の教会会議、異端断罪の教会会議、東方正教会の分裂、プロテスタント改革 | |||
| 生活の原動力としてのアソシエーション −バルセロナ・グラシア地区を事例として An association as a foundation for living −a case study of the Gracia district in Barcelona |
中 村 節 子 NAKAMURA Setsuko |
39-56 | 本文 |
| In Barcelona, the second largest city in Spain, there are over 200 festivals
per year (Nakamura 2005a). One of them, the Gracia Festival (La Festa Major
de Gracia) is held beginning August 15 every year for about one week. In
the 25 streets which are decorated during the festival, concerts and an
events are held, and many people of all ages enjoy it. In each street, an association is organized. The association is organized according to a membership system,and works all year long. In the association on Joan blanques street, those who are in the prime of life act as leaders, but many elderly people also participate, contributing their skills and experiences. The seniors are respected as elders, and they provide others with practical models for establishing communication, as well as relating the history. In this paper, I will write about the environment activity within the association in Barcelona. And it is the purpose of this paper to show clearly how the association acts as the driving force of the festival activities, and how it is connected with daily life, as well as and how it enriches life for elderly people. |
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| キーワード：アソシエーション、祭り、高齢者、生きがい | |||
| ２つの「想像の共同体」の狭間で −都市暴動と在仏マグレブ移民第二世代にとっての「故郷」 Between Two ‘Imagined Communities’ Riots and ‘Home’ for 2nd Generation of Immigrants from North Africa in France |
渋 谷 努 SHIBUYA Tsutomu |
57-68 | 本文 |
| This paper analyzes how second generation of immigrants from North Africa
in France imaged their ‘home’ and how relatives in home regarded them.
Some second generations regarded themselves excluded neither from French society nor from S village in Morocco. They were not recognized as members by two ‘imagined communities’ as host society and home society and they also thought that they didn’t belong to these societies. So to speak, they fell into loophole between two imagined communities and couldn’t find out their roots anywhere. Double deracination made their lives in France unstable and I think that this deracination was one of factors that forced young men concluding second generation of immigrant to riot in suburbs. |
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| キーワード：移民第二世代、想像の共同体、故郷、都市暴動、ノスタルジア | |||
| 移民向け講習のあり方をめぐって：アムステルダム市における 市民化講習の事例を中心に The positive and negative aspects of Immigrant policy intervention : The case of the Dutch Immigrant Orientation course in Amsterdam |
新 海 英 史 SHINKAI Eiji |
69-81 | 本文 |
| What it takes to be a citizen? Do future citizens need to have a linguistic ability, common sense in a society, and a job skill before enjoying full citizenship entitlements? Or do they have to give up becoming a new citizen unless they already have ethno-cultural background that is acceptable to the majority of the given society? With this question in my mind, I try to identify the function and the meaning of the orientation courses given to the newcomers in the city of Amsterdam, the Netherlands. | |||
| キーワード：移民の統合、市民化、オランダ、アムステルダム市、移民向け講習 | |||
| ノッティングヒル・カーニバルの 仮装芸術が語る「アフリカ」 “Africa”in the Masquerade Arts of the Notting Hill Carnival |
木 村 葉 子 KIMURA Yoko |
83-96 | 本文 |
| This article examines how “Africa” is expressed in the masquerade arts in the Notting Hill Carnival, one of the biggest festivals in the United Kingdom in which most of the participants are West Indians. Four case studies are based on my own observation in my field work of 2004, 2005 and 2006. The “Africa” thus expressed is a kind of “Imagined Community” (Benedict Anderson), and through Notting Hill Carnival a symbolic unity is realized between West Indians and migrated African people, each of whom now constitutes one percent of the whole population of the United Kingdom. | |||
| キーワード：仮装芸術、マスバンド、「アフリカ」、「想像の共同体」 | |||
| 「ティーカップのなかの庭園…」 −プルーストにおける日本的側面− ≪Jardins dans une tasse de the ...≫ - Facettes japonaises de l’oeuvre de Proust - |
アンドレアス テーレ Andreas THELE 村 松 研 二 郎（訳） Kenjiro MURAMATSU (traducteur) |
97-109 | 本文 |
| Marcel Proust’s “In Search of Lost Time” is acknowledged as one of the masterpieces of French literature, but even to the Japanese reader the various allusions to Japan are rarely known. This paper wants to point out the importance of Japanese and East-Asian influences on Proust’s work, but also upon his life and thought. In his case these Japanese aspects seem to go much deeper than the superficial fashion of Japanism which influenced in the beginning of the 20th century not only numerous european aesthetes and writers, but also painters and composers. And reconsidered in this context, Proust’s work has to be appreciated as an important contribution to comparative thought and global philosophy. | |||
| キーワード：プルースト、仏文学、ジャポニズム、美学、比較思想 | |||
 「ヨーロッパ基層文化研究」 へもどる |
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