K-ReaD( Kokugakuin University Researcher’s Achievement)

Haruji Asano
Department of Chinese Literature
Professor
Last Updated :2019/06/28

研究者基本情報

氏名

  • 氏名

    Haruji Asano

所属・職名

  • Department of Chinese Literature, Professor

学位

  • Apr. 2001, 博士(文学), 國學院大學, 文乙第161号

本学就任年月日

  • 01 Apr. 1996

研究分野

  • Courtesy of Taoism

研究活動

論文

  • 第88巻第3号, 34, 45, 01 Mar. 1987
  • 第34輯, 17, 33, 01 Dec. 1988
  • On the kong-tek 功徳 as performed by a Taoist in southern Taiwan:With a focus on their kinds and names, Kokugakuin Zasshi 90-12, 第90巻第12号, 60, 88, 15 Dec. 1989, Kokugakuin University
  • The cho-kong-tek 做功徳 ritual of southern Taiwan, Kanbun Gakkai Kaiho 36 , 第36輯, 188, 205, 27 Oct. 1990, Kokugakuin University Kanbun gakkai
  • 第22輯, 225, 253, 01 Mar. 1991
  • On the types, names and procedure of small-scale chiao醮, Kanbun Gakkai Kaiho 37, 第37輯, 64, 75, 25 Dec. 1991, Kokugakuin University Kanbun Gakkai
  • A study of a Taoist ritual offering in southern Taiwan:Concerning the kinds, names and procedure of the offering , Kokugakuin Daigaku Kiyo 30, 第30巻, 203, 249, 20 Mar. 1992, Kokugakuin University
  • 第6輯, 207, 221, 31 May 1992
  • Cho-kong-tek 做功徳 in the Tainan area:On regional differences and the organizaion of Taoist groups, Girei Buaka 17, 第17号, 67, 109, 30 Jun. 1992, Girei Bunka Gakkai
  • 第38輯, 173, 203, 01 Oct. 1992
  • 56, 70, 01 Jun. 1993
  • 第19号, 90, 139, 30 Jul. 1993
  • 第94巻第11号, 33, 46, 01 Nov. 1993
  • Taoistic rituals and Confucianistic rituals in China's religious culture:Cases from contemporary Taiwan, Girei Bunka 20, 第20号, 100, 134, 10 Feb. 1994, Girei Bunka Gakkai
  • Offerings in modern Taiwanese Taoism, Kokugakuin Daigaku Nihon Bunka Kenkyuzyo Kiyo 73, 第73輯, 157, 190, 30 Mar. 1994, Kokugakuin Daigaku Nihon Bunka Kenkyuzyo
  • 第21号, 94, 132, 20 Sep. 1994
  • Taoist priests and their organizations:Cases from contemporary southern Taiwan, Doukyo bunka e no tennbo , 5, 49, 30 Nov. 1994, Hirakawa Syuppansya
  • Taoist rites among the general populace, Kokugakuin Chugoku Gakkaiho 40, 第40輯, 43, 55, 10 Dec. 1994, Kokugakuin University Chugoku Gakkai
  • 第86号, 24, 55, 10 Nov. 1995
  • 第23号, 62, 89, 10 Nov. 1996
  • 第42輯, 73, 86, 01 Dec. 1996
  • 第13号, 1, 12, 23 Mar. 1997
  • 第14号, 29, 46, 23 Mar. 1998
  • 第83輯, 289, 311, 01 Mar. 1999
  • 3, 16, 31 Mar. 1999
  • 第45輯, 36, 52, 01 Dec. 1999
  • 第16号, 17, 31, 23 Mar. 2000
  • 第16号, 35, 49, 20 May 2000
  • 第3号, 155, 179, 31 Mar. 2001
  • 01 Apr. 2001
  • Offerings in Daoist Ritual, Daoist identity : history, lineage, and ritual, 274, 294, 01 Jan. 2002, ed.by Livia Kohn and Harold D.Roth, University of Hawai‘I Press
  • 第30号, 87, 115, 01 Feb. 2002
  • 第18号, 11, 24, 01 Mar. 2002
  • 第103巻第11号, 145, 157, 01 Nov. 2002
  • Several changes in Taoists priests and Taoism rituals in and after the 1930s:A field study in Tainan, a region in southern Taiwan, Fumimasa-Bunga FUKUI(ed.) New Analyses of Asian Religion and Philosophy , 271, 316, 10 Oct. 2003, Goyoushobou
  • 167, 179, 01 Jan. 2004
  • 69, 113, 01 Oct. 2004
  • 407, 423, 01 Jun. 2005
  • 第106巻第11号, 321, 341, 01 Nov. 2005
  • 133, 163, 01 Aug. 2006
  • Amulets of the Ritual QingCheng Qi’an Jiao 慶成祈安醮 in Southern Taiwan: Local Survey as Part of Comparative Research, Japanese Culture and Shinto, No.3, 15, 38, 01 Dec. 2006
  • The Kokugakuin-Chugoku-Gakkai-Ho: Bulletin of the Sinological Society of Kokugakuin, No.52, 第52輯, 64, 74, 01 Dec. 2006, The Sinological Society of Kokugakuin University
  • Daoism Rituals from a Standpoint of Ritual Culture Study, GIREIBUNKA -Ritual Culture-, 第38号, 7, 37, 01 Feb. 2007, The Society for Ritual Culture
  • 第54輯, 99, 116, 25 Dec. 2008
  • An essay on Yin-yang-er-tan in Shen-hu-tang vol.1, KOKUGAKUIN-CHUGOKU-GAKKAI-HO(Bulletin of the Sinological Society of Kokugakuin)No.55, 第55輯, 57, 75, 25 Dec. 2009, KOKUGAKUIN DAIGAKU CHUGOKU GAKKAI(The Sinological Society of Kokugakuin University
  • An essay on Yin-yang-er-tan in Shen-hu-tang vol.2, KOKUGAKUIN-CHUGOKU-GAKKAI-HO(Bulletin of the Sinological Society of Kokugakuin)No.56, 第56輯, 44, 61, 25 Dec. 2010, KOKUGAKUIN DAIGAKU CHUGOKU GAKKAI(The Sinological Society of Kokugakuin University
  • Dongshifa and Shenhufa:Practice and Zhaohunfa Seen in Ritual Books of Lingbaozhai in Southern Sung Pieriod, THE TOHO SHUKYO(THE JOURNAL OF EASTERN RELIGIONS), 第116号, 47, 72, 10 Nov. 2010, NIPPON DOKYO GAKKAI(JAPAN SOCIETY TAOISTIC RESEARCH)
  • 第3号, 103, 137, 10 Nov. 2011
  • Zhao hun fan召魂旛 used for Ba men zhao hun tan八門召魂壇: A study of Shen hu zhao hun fa神虎召魂法 in Taoism during the Southern Sung period, 第58輯, 72, 90, 23 Mar. 2013
  • Zhao hun fan (召魂旛)used for Ba men zhao hun tan(八門召魂壇): A study of Shen hu zhao hun fa(神虎召魂法) in Taoism during the Southern Sung period, 第1号, 133, 162, 30 Mar. 2013
  • Tie ji tai guang bao zhang(鐵跡臺光寶章)Used for Ba men zhao hun tan(八門召魂壇)― A Study of Shen hu zhao hun fa(神虎召魂法) in Taoism during the Southern Sung Period, KOKUGAKUIN-CHUGOKU-GAKKAI-HO No.58, 第59輯, 42, 59, 25 Dec. 2013, The Sinological Society of Kokugakuin Uneversity
  • Fayuzha(発玉札) and Jianyinyangertan(建陰陽二壇) in Composition of Shenhuzhaohunfa(神虎召魂法) Ritual: A Study of Huanluzhai(黄籙斎) in Taoism during the Southern Sung Period., KOKUGAKUIN-CHUGOKU-GAKKAI-HO No.60, 第60輯, 44, 63, 25 Dec. 2014
  • 第116巻第2号, 1, 17, 15 Feb. 2015
  • 第5号, 52, 63, 23 Mar. 2015
  • 第61輯, 45, 68, 25 Dec. 2015
  • 第3・4号, 102, 125, 30 Mar. 2016
  • Wugubing(五穀兵), Jiaxianbing(家先兵)and Yuanxiaoshen(元宵神) in “Zhaobing”(招兵) ―A study of the Mien-Yao in Lanshan(藍山)county in Hunan(湖南)province, China, Songs and Rituals of the Mien-Yao, 221, 246, 20 Apr. 2016, Daigakukyouikushuppan
  • 第117巻第11号, 223, 243, 15 Nov. 2016
  • 第62輯, 106, 127, 25 Dec. 2016
  • 第5号, 8, 43, 30 Mar. 2017
  • An Essay of Jinbiao-fu in Tainan Taoism, GIREIBUNKA GAKKAI KIYO, 第6号, 2, 42, 30 Mar. 2018, GIREIBUNKA GAKKAI

Misc

  • 第10巻第9号, 118, 119, 01 Aug. 1999
  • 第118号, 105, 112, 10 Nov. 2011
  • 441号, 28, 32, 05 Nov. 2017

著書等出版物

  • 01 May 2000, 澤章敏、乙坂智子、横手裕、山田利明、田中文雄、丸山宏、呂錘寛、蘇素卿、池澤優、松本浩一
  • 30 Oct. 2003
  • 01 Nov. 2005

講演・発表

  • ASANO Haruji, 24 Feb. 2019
  • 01 Jun. 1984
  • 01 Jul. 1985
  • 01 Jun. 1990
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  • 25 May 2002
  • 08 Jun. 2002
  • 28 Jun. 2002
  • 10 Nov. 2002
  • 22 May 2004
  • The People Requesting Daoist Rituals and Daoist Priests, 28 Mar. 2005, IAHR2005 TOKYO
  • 16 Oct. 2005
  • 25 Mar. 2006
  • 22 Apr. 2006
  • 11 Nov. 2006
  • 01 Dec. 2006
  • 01 Jul. 2007
  • Chinese Religion Through Japanese Eyes:The Current State and Tendencies of Development of Japanese Research on Chinese Religion (Symposium), 09 Jul. 1997, 35th.ICANAS,Budapest,Hungary
  • 28 Apr. 2007
  • 06 May 2008
  • 15 Jun. 2008
  • 25 Jul. 2009
  • 20 Jun. 2010
  • 26 Jun. 2010
  • 23 Nov. 2010
  • 10 Dec. 2010
  • 10 Jan. 2011
  • 22 May 2011
  • 28 Aug. 2012
  • 07 Oct. 2012
  • 30 Jun. 2013
  • 15 Dec. 2013
  • 08 Feb. 2014
  • 22 Jun. 2014
  • 01 Nov. 2014
  • 07 Jun. 2015
  • 26 Jul. 2015
  • 28 Nov. 2015
  • 09 Jan. 2016
  • 29 Mar. 2016
  • 18 Jun. 2017

その他

  • 03 Mar. 2012, 3, 4, 台湾映画『父後七日』に描かれている葬式について解説したもの。
  • 03 Mar. 2012, 13, 14, 丸山宏、蘇素卿, 台湾映画『父後七日』に描かれている台湾の葬式について、丸山宏氏(筑波大学教授)、蘇素卿氏(筑波大学非常勤講師)と話した内容を記録したもの。「家に帰る」「葬儀の日取りと弔問」「死者への贈り物」「親不孝を許す儀式」からなる。
  • 30 Mar. 1985, 367, 385, 注解 加藤貞敏, 大蔵永常編『日用助食 竈の賑ひ』の翻刻・現代語訳。大蔵永常編『日用助食 竈の賑ひ』は、天保年間(1830~1844)頃の成立。飢饉の時に飢えをしのぐための工夫を記した料理書である。
  • 08 Feb. 2013
  • 第171号, 01 Jan. 2010, 7, 7
  • 09 Feb. 2014
  • 28 Feb. 2015
  • 12 Jan. 2017
  • 11 Mar. 2018
  • 204号, 15 Dec. 2016, 4, 5
  • 11 Mar. 2015, 113, 114

競争的資金

  • 26370048, New Studies of Daoism in Ming-Qing China, In this study, we have pointed out four important dimensions of Qing Daoism : (1)Literati Daoism, in which lay "Confucian" intellects played essential part; (2)Functions of spirit-writing (fuji) as a tool for penetrating, inventing and even creating "Daoist" traditions; (3) The relationship between lay Daoists and Daoists who left their own family. (4) Interactions between ritual performers of Buddhism and Daoism. (5) Relationship between Zheng-yi Daoist ritual elements and religious rites of diverse people in Southern China since Qing. About Ming Daoism, there is much space for discussion left, though.
  • 24401018, Ritual Texts and Knowledge among the Yao: Their Preservation, Utilization and Transmission., Field trips were made to Yao communities in Thailand and Vietnam, as well as mainland China (Langshan, Hunan), in order to make precise records of their ritual practices and the ritual documents correlated to each phase of these practices. It has been revealed from our findings that the three groups of the Yao, now far apart from one another, share a transmitted system of ritual knowledge and still conduct parallel ritual practices in Southeast Asia and China. These findings have been made available on our website and through publications (Institute for the Study of Yao Culture News Letter, no.1-5; Kanagawa University Rekimin Research Report, vol. 12, 14, 17). Research members also conferred with other specialists on the issues of Yao ritual tradition at an international symposium at Changsha and a panel in the 64th Annual Meeting of the Folklore Society of Japan, and were invited to contribute their research results to international conferences.
  • 20401013, A Synthetic Study of the Ritual and Ritual Documents of the Yao, Du Jie rituals, which was conducted by Yao people in Langshan county, Hunan province, in November 2008, has been systematically analyzed. A great volume of ritual texts and manuscripts used therein have been typed out, corrected, interpreted and translated into modern Japanese. As co-relations between these texts and ritual performances become clear, Yao knowledge of religious rituals can be seen in depth. Search for comparative materials kept in foreign libraries as well as those in Japan has been continued, in which an international network of Yao specialists has well established. Part of the research results were published as “Bulletin of Institute for the Study of Iu Mien Culture” and posted to the Institute’s webpage.
  • 19320104, The elucidation of OFUDA culture in JAPAN
  • 15320087, Basic Studies on Cultural and Social Significances of GofuAmulets, 1 Our project concentrated our efforts on finding materials' locations and collecting them. As for Japanese gofu amulets abroad, we confirmed their locations and investigated the collections of them in the Pit River Museum, in Oxford, Musee Guimet in Paris and so on.;2 Japanese gofu amulets abroad collected by museum and institutions like Bernard Frank Collection are mostly ones from Buddhist temples. But gofu amulets preserved by Shinto shrines have been scarcely surveyed. So our projects conducted a questionnaire on gofu amulets. It was addressed nationwide to Shinto shrines which had not been surveyed before. The questionnaire sheets were sent to about 2,000 shrines with a history by the help of National Association of Shinto Shrine and all Associations of Shinto Shrine in all the Prefectures. About 400 shrines submitted a reply to the questionnaire. As the results, for example, it revealed they have gofu and Goou-hoin amulets which have not been recognized their presence. So we appreciate that it brought important outcomes.;3 We conduced on-the-spot surveys at Mishimataisha, Shiogama Jinja, Fusimi temple at Kanazawa and so on which have confirmed to have printing blocks which are not used at present. Though the survey's results are reported in detail in the survey report, that we have established a method of investigation into gofu amulets such as rubbing and drawing up of a record of each item is a result worthy of special mention.;4 As for kishoumons (written pledges with gods) with Goou-Hoin, we investigated documents written in Medieval and Early Modern Ages which are preserved by the Hosokawas in Kumamoto, the Maedas and so on. Among them we have found a great many kishoumons. Especially we confirmed kishoumons issued to vassals by Japanese feudal lords and Reisha Jogan Kishoumon (written pledges with gods affirmed by documents of powerful shrines in Early Modern Age. It is very significant that we investigated documents neglected before our survey. Further we found a Goou-Hoin printing a crow which seems to date to the 15th century and to be the earliest extant one.;5 The investigation of gofus derived from Buddism and Taoism in China is important for us to trace Japanese gofus to their origin. We tried to find out Buddist gofus among the documents of Dong Feng. Further we have gotten gofus issued at present in Taiwan. And an investigator continues systematically to collect Taiwanese gofus by the help of a Taiwanese scholar.;6 We continue to build a database of collected materials after this project is finished. The details of the surveys and studies mentioned above are to be made public when Academic Medea Center, Kokugakuin University is open.
  • 14510381, Historical research on the materials for the popular priests and their, In researching Taiosm where influences extends to every aspects of Chinese life and culture, besides we study the life and activities of Taoist priests who perform Taoist religious rites such as the offering, the ritual of merit and magical rites, and analyse the structure of these rites, also we must pay attention to the festivals of shrines and the funeral rites in which Taoists perform their traditional rites meeting the peoples demands, and other popular priests who also perform similar rites. These study must be made by both a field research and documentary study;In this study we research Taoist and popular priests in Taiwan where has less handicap in the field research by foreigners, especially we pay much attention to the transformation of the rites which performed by them, the relation of their oral traditions and documents in their rites and the methods by which we effectivelly grasp these transformations' meanings in conformity with the modern Taiwanese history;which investigator's main findings are as follows. Matsumoto studied mainly the rites of the Taoist priests in Northern Taiwan, analysed the construction, of their main magical rites and the ducuments which they used in these rites, and compared them to the similar rites of popular preists in Southern Taiwan and explained their role in society. Maruyama also performed the field research and documents study with the Taiost priests in Kao-xiong and Ping-dong prefecture, and explained the ritual meanings and the generation gaps of the initiation and qualification rites, and their social role. Asano had interviews with the Taoist priests in Tainan city and Kao-xiong prefecture and made life history of them, also studied he documents concerning the religious services at shirines in this area and explained the roles of Taoists priests
  • 09610310, Figures of Bodies and Societies of Ritual/Theatre in East Asia, We, three menders in this project, attempted from their each view point that in the ritual or theatrical actions around Han (*) -Chinese culture, how a living body had been dealt, how a real society had been reimaged, and inside of the new figure how the newly-symbolized body had been imaged. As the result of microscopic observation and analysis we could find out the new contact-detonated phases which was made within the ritual space.;On the other hand, a Han (*) -transcendental cultural phase was certified in the movement of Gigaku (**) -a distinctive theate in anciant Far East-, which could symbolize the society descended from Chinese culture.

教育活動

担当授業

  • 2019, 道教の儀礼や呪法に関する資料を取り上げ、読解し考察する。道教は、万物がそこから生み出されてくる根源的な「道」を信仰する宗教である。この「道」に働きかけ、「道」から生命力のあふれた「気」を引き出すことによって人々を救済することを目指している。この講義では、その具体的な方法を、儀礼や呪法について書かれた文献から探っていきたいと考えている。道教の儀礼や呪法は、中国の民俗文化とも密接な関係を有しているので、民俗文化とのかかわりについても取り上げていきたい。
  • 2019, この演習は、中国原典研究Ⅲ(中国文学研究Ⅲ)の履修を前提とする。|道教の儀礼や呪法に関する資料を取り上げ、読解し考察する。道教は、万物がそこから生み出されてくる根源的な「道」を信仰する宗教である。この「道」に働きかけ、「道」から生命力のあふれた「気」を引き出すことによって人々を救済することを目指している。この講義では、その具体的な方法を、儀礼や呪法について書かれた文献から探っていきたいと考えている。道教の儀礼や呪法は、中国の民俗文化とも密接な関係を有しているので、民俗文化とのかかわりについても取り上げていきたい。|
  • 2019, 後期開講の中国古典読法Ⅱと併せ、一年間をかけて以下の内容を指導する。| 1、漢文の基本構造・句法| 2、漢文に使用する古典文法| 3、漢文の解釈法|中国古典は人の生き方・世の在り方を述べるもの非常に多く、わが国が中国文化の影響を強く受けたという要因以上に、日本人にとって重要であり続けた。現代、日常を生きる上で古典の存在は希薄なように見えて、ひとたび生を探究するや、実に中国古典はなお大きな影響を及ぼしていることに気づく。本授業は、中国古典文(漢文)の読解の前提となる「漢文訓読法」の基礎を、反復練習と確認テストを重ねながら身につけ、的確かつスピーディな訓読・読解ができるようになることを目指す。予習・復習をおろそかにする者・漢和辞典を携行せざる者、教場に入るを得ず。
  • 2019, 中国古典読法1に続き、以下の内容を指導する。|(1)中国古典の基本構造・句法|(2)漢文訓読に使用する古語文法|(3)中国古典の解釈法|漢文訓読は日本語で行いこそするが、習熟のためには古典中国語という「外国語」に対する姿勢を要する。訓読と訳出とを繰り返し、中国古典の読解力の向上を目指す。|漢和辞典を携行せざる者、予習無き者、教場に入るべからず。
  • 2019, 台湾の事例に基づいて道教の死者儀礼と祈安儀礼について考察する。|台湾のムラやマチで行われる葬式や祭りは、儒教・道教・仏教・民間信仰の要素が複雑に絡み合う中で行われている。その中で特に道教に焦点を絞り、道教の祈安儀礼や死者儀礼を通して、漢族の民俗文化を学んでいきたい。|具体的には以下のような事項を取り上げる予定である。|1、民間信仰と道教儀礼|2、道士と道士団|3、道教斎儀礼のしくみと系譜|4、現代台湾の道教儀礼
  • 2019, 中国における招魂儀礼・招魂歌についての資料を読み、魂魄観や招魂儀礼について考えていく。|1、魂と魄|2、楚辞の「招魂」|3、復(『儀礼』)|4、斉人少翁の方術(『史記』『漢書』)|5、劉根と嘯(『後漢書』『捜神記』)|6、「長恨歌伝」と李少君の術|7、黄斎における召魂儀礼(神虎法)|8、ヤオ族の『招魂書』
  • 2019, 本演習は専門課程の中国語である。1年次前期に習得した中国語文法の基礎内容を再確認するとともに、簡単な文章を読むことで、第一段階の講読力の養成を目指す。使用する教科書は、現代中国の生活を題材に取った内容である。中国語を学ぶと同時に現代中国の文化に興味を持つことができる。実力をつけるためには予習復習をしたうえで全回出席することが望ましい。休まず出席すること。
  • 2019, 本演習は専門課程の中国語である。1年次前期に習得した中国語文法の基礎内容を再確認するとともに、簡単な文章を読むことで、第一段階の講読力の養成を目指す。使用する教科書は、現代中国の生活を題材に取った内容である。中国語を学ぶと同時に現代中国の文化に興味を持つことができる。実力をつけるためには予習復習をしたうえで全回出席することが望ましい。休まず出席すること。
  • 2019, 「中国民俗文化プログラム」の導入となる科目である。中国古典小説中の、神や仙人、幽霊、妖怪などの登場する不思議な話を取り上げ、現代中国の民俗事象とかかわらせながら読んでいく。これによって、|中国民俗文化への興味・関心を深めていく。 |本年度は、次のようなテーマを取り上げる予定である。|・どのようなときに「神」は出現するのか。|・霊的な存在は、人々にどのような方法でメッセージを伝えてくるのか。|・「供物」における「肉」の意味。|・祈願と願ほどき|・民間信仰的な神の性格|
  • 2019
  • 2019
  • 2019

オフィスアワーの実施時期・曜時

  • 2018, 浅野 若木タワー1110研究室牧野 若木タワー 1115研究室

学外活動

学協会活動

  • 01 Apr. 2019, 31 Mar. 2020
  • 01 Apr. 2019, 31 Mar. 2022
  • 01 Apr. 2019, 31 Mar. 2020
  • 01 Jan. 2018, 31 Dec. 2019


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