Civilization and Monsters by Gerald Figal PDF

By Gerald Figal

В книге исследуется изменения представлений японцев об фантастическом и монстроозном. С наступлением епохи Мейдзи с ее новыми законами и модернизацией, все мистическое должно быть забыто. Вместо этого его начинают исследовать как что-то, що являеться частью души японца. Фигаль затрагивает историю этих этноголоческих исследований, но нужно также принимать во внимание, что то что являеться его обьектом, полностью отделено от синто, в его государственном значении. Это народное синто смешаные с буддизмом, народные легенды и мифы, которые не входят в официальною религию, все же, это - то, что предсавляе японцев нам и сейчас. Работа Фигаля являеться одной из самых основательных в этой сфере.

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To avoid this fate, it was im ­ perative to kill such a stranger i f he or she appeared in the village. 24 The government and newspapers attributed the riots to a misunderstand­ ing o f the word ketsuzei (blood-tax) in reference to military conscrip­ tion. Kawamura, however, presents evidence that the Okayama bloodtax riot, as w ell as those in Tottori, Kagawa, and other areas, arose from a much more broadly based sentiment against government collaboration w ith foreigners in the program o f civilization and enlightenment.

After one o f his live performances o f Shinkei Kasane ga fuchi was re­ corded by a recently devised Japanese shorthand w riting system and pub­ lished in book form in 1888, Encho, w ho like much o f his audience be­ lieved in the existence o f spirits, commented on the M eiji transformation o f kaidan into shinkei(byo) in the preface to the printed version o f his story: W hat are called “ghost stories” [kaidan-banashi] have greatly de­ clined in recent times; there is hardly anyone w ho does them at the variety halls [ yose].

Monsterology” captures the nineteenth-century scientistic quaintness, sensationalism, and seriousness o f the pursuit that w ould become Inoue’s contribution to the management o f spirits into Spirit in M eiji Japan. In light o f its style and scope, I w ill characterize it as supernatural, as op­ posed to natural, history. ) scheme o f things supernatural, he had to specify what exactly his object o f research w ould be. ” Always ploddingly methodical and sys­ tematic in his argumentation, Inoue initiates his discussion o f monsterology in a bluntly logical fashion: People com monly describe monsters | ydkai) usfushigi and ijd (unusual), as things that cannot be known by usual standards o f knowledge and everyday reason.

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