March−2000

No.26
NEWSLETTER

7京都国際文化協会
京都市左京区吉田河原町15−9

京大会館116号

TEL. 075−751−8958 FAX. 075−751−9006 〒606−8305

会長 西島安則 ・ 理事長 千 宗室

私の国際交流My Involvement with International Interchange
千宗室

Soshitsu Sen XV, Ph.D.
Grand Tea Master
Urasenke Tradition of Tea

茶家（ちゃけ）に生を受けたことにより、私には生れながらにして伝統を守り、それを発信して行くという使命があった。茶道そのものが人と人、人ともの、ものとものとHaving been born as the one destined to becomeの調和の文化であるが、家元という立場はそれを守り継承

successor of a long chanoyu lineage and tradition, it has

するばかりではなく、全く茶道を知らない人々に会ってそbeen my inherent duty to protect and transmit theの素晴らしさを伝えることも重要な役目である。人と人とtraditions of my forefathers. The Way of Tea is a cultureの真の交わりは決して国や民族、宗教、習慣の違いに隔て

founded upon harmony between people, between people

られるものではないという信念で、この50年間ひたすら茶and things, and between things. As the iemoto− that is,

道普及に務めてきた。お陰で実に多くの国々を訪問し、多the grand tea master−however, my role is not only to

くの方々にお目にかかり、沢山の友を得る機会に恵まれた。

protect and transmit this cultural tradition. Another

戦後間もなく私が茶道の平和思想を以て世界行脚を始め

important mission is to come in touch with people who

たころは、国際交流など庶民にはほど遠いものであった。

know nothing about the Way of Tea, and convey to

諸外国での一般の認識は、日本といえばせいぜい「フジヤthem the splendidness of this tradition. With theマ、サムライ」程度であったように記憶する。現在では情conviction that true relationships between people can

報網の目覚ましい発達により、もはやその様なことはない

never be influenced by discrimination because of

だろうが、草の根交流という言葉が使われるようになって

differences in nationality, race, religion, or customs, I

久しい昨今、未だに国や民族、宗教、習慣等の違いが取り

have striven single-mindedly for the past fifty years to

沙汰されている。そしてそれを乗り越えることのみが国際

spread understanding of the Way of Tea. Towards this

交流の目的の如くに思われている。

end, I have visited an amazingly large number of

しかし、既に、世界が一つとなって、人類のため、地球

countries and met many people, and so I have beenのために未来を見据えて行かなければならない時代が来て

blessed with the opportunity to make many friends.

いる。近年、我々の地球を守り次世代に受け継ぐため、大Soon after World WarⅡ, when I began my world

気汚染や地球の温暖化をくいとめようと、先進国がリーダ

pilgrimage carrying with me the message of peace thatーシップをとって、世界環境会議が開かれている。文化遺the Way of Tea teaches, the notion of international

産や大自然の景観なども、おのおのの国が定める文化財やinterchange was a distant concept for people at large.

国宝、自然保護区などといった個々の考えではなく、世界I remember that in the various countries I visited, in

遺産という概念で、人類全体でこの大いなる賜を守っていmost people's minds the word "Japan" simply conjured

かなければならないと世界のリーダー達が立ち上がっていup images of Fujiyama, samurai, or things to thatる。お互いを理解しようという初期の段階は終わり、国際extent. Nowadays, thanks to the astounding development

交流は人類が一丸となるための次なる段階がもとめられて

of information media, this situation has certainly

いるということではないだろうか。果たして何が出来るのchanged. Nonetheless, even though it has been some

か、私にとっても新たなチャレンジが始まろうとしている。

time since talk of grassroots interchange became
popular, there are people who still make an issue of(continued on page 2)1

(continued from page 1)

leaders are taking the initiative in propounding thenational and racial differences, religious differences,

concept that, instead of considering these as things

differences in custom, and such things, and who believe

which each country independently designates as culturalthat the one goal of international interchange is toassets, national treasures, preservation zones, and soovercome those differences.

forth, these great bestowals must be protected by all
mankind, in that they represent our mutual world

The age has already come when the world must

heritage.

unitedly set its eyes on the future of all mankind and of
this earth on which we live. In recent years, developed

This must mean that we have come to the end of thenations have taken the lead in holding conferences

stage in which international interchange was for trying

pertaining to the global environment, in an effort to stem

to understand each other, and what is required in thethe problems of air pollution and global warming so thatnext stage is that international interchange enables

we might protect our planet and pass it on to the future

humanity to join together as a single circle. What I cangenerations of humanity. As for our cultural assets andaccomplish towards this purpose, I do not know. For me,

the natural scenic sites around us, as well, the world's

too, a new challenge is just beginning.

2000（財）京都国際文化協会

主催：（財）京都国際文化協会
共催：京都市講座カレンダー

後援：京都府・国際交流基金
2000

国際交流講座−−日本語を教える人のために

月

日本語教師養成講座!〈日本語を知るために〉日

日本語教師養成講座@〈日本語を教えるために〉

１ ４．11

日本語概説

玉 村 文 郎

１ ９．５

文法指導1

佐 治 圭 三２18

外から見た日本語

玉 村 文 郎

２

12

文法指導2

佐 治 圭 三３25

日本語の表現

玉 村 文 郎３

19

音声・音韻の指導

杉藤美代子

４ ５．９

日本語の文法（助詞・助動詞） 加 藤 久 雄

４26

日本語学と対照研究

玉 村 文 郎５

16

日本語の文法（構文）加 藤 久 雄５ 10．３

日本語と中国語

大河内康憲

６

23

音声・音韻

壇 辻 正 剛

６

17

語彙指導1

玉 村 文 郎７30

日本語の語彙

前 田 富 祺

７

24

語彙指導2

玉 村 文 郎

８ ６．６

日本語の文字・表記

玉 村 文 郎

８

31

表記指導

泉

文 明

９

13

言語のしくみ吉 田 和 彦９ 11．７

聴解指導

土 岐

10

20

異文化理解と言語教育

泉

文 明

10

14

近・現代語の造形1

玉 村 禎 郎1127

日本語の位相浅 野 敏 彦1121

近・現代語の形成2

玉 村 禎 郎12 ７．９日本語の歴史前 田 富 祺1228

日本語とコリア語

泉

13

11

国際化と日本語

玉 村 文 郎13 12．５

日本語とスペイン語

大蔵美和子

14

18

教授法と教材松 井 嘉 和

14

12

文字指導

玉 村 文 郎15

25

日本語教育の内容

玉 村 文 郎

15

19

読解指導

玉 村 文 郎2哲

文 明

■国際交流講座−日本語教師養成講座
異文化間、多文化間の理解と交流を深めようとする時、「ことば」は、その手掛かりや窓口であるばかりでなく、それぞれの文化の担い手であり、文化そのものであるとも言われています。一つの言語を教える人と学ぶ人の間にお養成講座教室（泉先生）

互いの文化に対する理解が生まれ、幅広い交流が育つよう

写真・１にと、1983年以来、国際交流講座の柱になっているこの日
本語教師養成講座では、述べ1000人を越える人が学んできました。1998年度からの新カリキュラムでは、日本語の基礎知識や教授法に加えて日本語教育能力検定試験対策も周「日本語教師養成講座」授業風景

到に配慮されています。４月からの講座1、講座2は２頁■Japanese Lessonsに掲載していますが、全講座（123）を終了された方には、見学と教育実習のコースも準備されています。

KICA tailors Japanese lessons on your requests:

一方、初めて日本語に出会う外国人のためには、京都市
国際交流会館の「やさしい日本語教室」が、また、多様なKICA Private/Small Group Lessons

ニーズを持った日本語学習者のためには、当協会の「日本8:00〜21:00 at your convenience

語個人／小グループレッスン」が用意されています。

Fees: ¥1,000〜/hour◆特別企画−国際シンポジウム《世界の日本語》◆Call KICA Office (075-751-8958)

７月４日（日）、京大会館に京都滞在中の外国人研究者
をパネリストに迎え、国際シンポジウムが開かれました。

The Kyoto International Community House offers basic

燕さん（中国）、金裕成さん（韓国）、ベァリ・キースさJapanese lessons on Fridays:ん（アメリカ）、マルティーナ・エビさん（ドイツ）、スマ
ティ・チャクラヴァティさん（インド）は、いずれも故国First Steps in Japaneseで日本語に出会い、習熟し、現在は後進を指導する立場に

13:00〜15:00 and 18:00〜20:00

おられます。玉村文郎同志社大学教授の司会で、日本語学

Second Steps in Japanese 15:30〜17:30

習の動機、学習過程での苦労などが、個性豊かに語られまFees: ¥3,000 for 12 weeks

した。続いて、各々故国における日本語教育事情が、また◆Call Kyoto International Community House

フロアからの質問に答える形で、求められる日本語教師像(TEL.075-752-3511)

が、さらに教科書や副教材の問題点などが論じられました。
会場前に設けられた「にほんごの凡人社」の出店も好評で、日本語教育に対する熱気に満ちた午後でした。
◆2000年度特別企画
特別講演「日本語の未来」
日時

2000年６月４日（日）午後２時〜４時

会場

京大会館101号室

講師

加藤秀俊

費用

500円

シンポジウム
写真・２

国際交流基金日本語国際センター所長◇参加ご希望の方は事務局 075-751-8958 まで
特別企画−国際シンポジウム「世界の日本語」

3■日本語個人／小グループレッスン

from schools, some need to read and comprehend

京都で生活するために、まず基礎を習いたい。子供が学

academic books and papers, some are just fascinated in

校から持って帰る「お知らせ」が読めるように、ひらがな

the new world of Kanji, and there are a considerable

カタカナ、そして簡単な漢字も勉強したい。漢字は一点一number of students who are brushing up their already

画おろそかにせず、じっくりと学びたい。新聞が読めるよgood skills in Japanese in order to pass the examinations

うに。経済や法律の論文、専門書を読まなければ。日本語

for the higher divisions at universities and The Japanese

能力試験に向けて、あるいは大学・大学院入試に向けて力Language Proficiency Test.

をつけたい。1995年から始まった、このプログラムで日本

Moreover, time and fees they can spend on lessons

語を学んでいる人たちは、京都に滞在する留学生、就学生、

differ greatly as some are lucky enough to have good

研究者、会社員、そしてその家族。立場や母国語、背景文

allowances for Japanese lessons from official organi-

化、日本語のレベルは勿論のこと、その目標や自由になる

zations like JSPS while most of the others don't. Some

時間帯もさまざまです。教師は学習者のニ−ズに合わせて

want to study in the evening hours, while some have to

カリキュラムを準備、学習の時間帯と場所を設定します。

rush to the nurseries to pick up their children following

古い町家を手直ししてやっと手に入れた日本語教室は路地

afternoon lessons.

の奥。高齢の人々の静かな日常を乱すことはできません。

KICA teachers decide curriculums and schedules for

挨拶、扉の開け閉め、自転車の扱い。教室の中での言葉のeach student after a brief interview so that he/she can

勉強に加えて、地域への心配りが自然に身につきます。時learn according to his/her own needs as much asには教室を出て訪ねる近くの神社やお寺は日本の歴史を語

possible. Most of the lessons are held at a small, humble,

りかけてくれます。学習者の自宅や研究室に教師が出向い

old (but renovated) Japanese townhouse near our officeていく授業もあります。銀行、郵便局、区役所などでの手

in Kyodai-Kaikan. Students are privileged to say "0-hayo-

続き。毎日の買物やゴミの出し方。バスや電車、学校、病gozaimasu" everyday to the senior residents in the院。私たち日本人にとっては平凡な日常の暮らしも異なっneighborhood and learn a little about how they spend

た文化圏から訪れる人にとっては不安と不思議に満ちた世

their retirement lives, something most students never界です。教師に投げかけられる小さな疑問を学習者の立場

encounter. Lessons are sometimes held at students'に立って受けとめ、応えていく中で、学習者の適応が進み、

homes or laboratories in order to meet their situations.

言葉も上達していきます。学習者にとっても教師にとってNo matter where they are held, both teachaers andも、授業は毎回、異なった文化との出会いの場、真剣な学

students enjoy exchanging cultural ideas as well as

びの場です。日本語教師に求められるのは、日本語についteaching and learning Japanese.

ての客観的な知識と、それを一つの外国語として教える技
能ですが、加えて大切なことは異なった文化に対する興味と想像力を持ち続けることではないでしょうか。できる限り、柔軟で細やかな対応のできるプログラムでありたいと
ベンジャミンさんの絵葉書願っています。

写真・３■KICA Private/Small Group Lessons of Japanese Language
Students of Japanese Language at KICA are from alldifferent backgrounds and with various goals of learning. Some just want to survive in Kyoto, some need to
Kesa For The Millennium

understand notices and letters their children bring home4

Betsy Sterling Benjamin

■国際文化講座−ＫＩＣＡセミナー■ KICA Seminar
We invited Dr.Norma Kriger to be the first speaker

京都府の後援を受けて開くこのセミナーには京都在住の

for '99 KICA Seminar on June 12. A graduate of the

外国人研究者やアーティストをお招きしています。
情報通信の発達した今日もなお、私たちにとってアフリ

University of Cape Town, South Africa, she received her

カは遠いところ。６月12日にお招きしたノーマ・クリガー

Ph.D in Political Science from MIT in the US. Her

先生は南アフリカのケープタウンのご出身、アメリカでのresearch has focused on Zimbabwe's fight for

研究テーマに選ばれたのはジンバブエの人々のイギリスか

independence and its challenges since becoming

らの独立運動でした。独立を勝ち取る戦いに加え、1980年

independent in 1980. Her talk concerned the hardの独立後も自らの秩序創出のために新しい苦しみを克服しexperiences of the people of Zimbabwe, especially the

なければならなかった人々。中でも大きな苦悩を背負った

women there, and she brought the feeling of "Africa" a

女性たちに注がれた先生の暖かい視線に、ほんの少しですlittle closer to us all.
On September 21 we had a small tea gathering with

が、アフリカを身近に感じることができました。
９月21日には京都大学に留学中のナターシャ・バスタリ

Natasha Bastalic as a speaker. She talked about her

ッチさんをお招きしました。ナターシャさんの故国クロア

home country Croatia and the civil wars that have raged

チアでは1992年から内戦が続き、1995年の停戦後も人々のthere from 1992 to 1995 leaving permanent scars and

間には激しい反目と対立が続いています。子供の頃には民bitter feelings among the people there. She told of how

族や宗教が異なる人々が隣人同士として仲良く暮らし、アin her childhood people of various races and religions

ドリア海の海辺はヨーロッパの国々からの避暑客で賑わっ

had peacefully lived together and how many Europeanていたと語るナターシャさんの平和への思いは切実です。

visitors came to the coastal resorts on the Adriatic. She

今も紛争の火種のくすぶるバルカンの国々に、一日も早く

touched us and left us sharing in her prayers for the

平和な暮しのもどることを祈らずにはいられません。

return of peace to the Balkans.

10月６日、「京の町家」の再生を京都府民は歓迎していProfessor Christophe Bullmann, an anthropologist fromると語られたのはケルン大学から来られた文化人類学者でKöln University, Germany, spoke about his scrupulous

国立民族学博物館研究員のクリストフ・ブルマン先生。府fieldwork on the Kyoto architecture at the seminar on

下の新旧建築物の写真90枚を基にして、1年半、140名から

October 6. Based on the data gathered from 140 Kyoto

聞き取り調査をされた結果から、京都人は昨今の景観の猥

citizens over 18 months, he concluded that most of them

雑化を嘆いており、若い世代にもこの京都人の美意識は育

hope to see the traditional Kyoto town-houses preserved

まれていると心強いご指摘。魅力ある京都の再生のためにand maintained.
On November 24, late autumn 1999, Ms.Betsy Sterling

行政は情報公開を、市民は行動をと提言されました。
11月24日、織物研究家で染色作家のベッツィ・ベンジャ

Benjamin, author of "The World of Rozome: Resist

ミン先生が制作を終えられたばかりの「７枚の袈裟」につTextile of Japan" talked about her original millennium

いて語ってくださいました。世界の人々が一つになって新project of Seven Kesa, which she had just completed.

ミレニアムを迎えたいとの思いを込めて制作された「７枚The Seven Kesa, or Buddist Robes, embroidered andの袈裟」。６つの大陸へ送り出され、2000年１月１日、宗appliqued from dyed silk were sent to each continent for

教の壁を越えた平和への祈りの際に着用されました。ここ

January 1, 2000 prayers and meditations on healing.

には７つの地域の人と自然の共生への願いが染めだされてThey were exhibited upon their return to Japan at

います。その後、「７枚の袈裟」は京都に戻り、２月１日

Honen-in Temple in February 2000.

から１週間、法然院で展示、一般公開されました。

5

■外国人留学生交流プログラム
現在、京都に住んでいる留学生は2500名と言われています。家族を加えるともっと多いでしょう。彼らにも、私たちと同じように、元気な日もあれば、病む時もあり、日常
新年会（交流プログラム）の小さなことに一喜一憂して暮らしています。些細なことで落ち込む日もあれば、誰にも話すことのできない悩みを

写真・４

抱える日もあります。私たちなら、そんな時どうするでしょうか。家族や友達に聞いてもらう。ちょっとした小旅行や買物をしたり、食事に行く。そんなことで解決される場

A private lesson of Japanese

合もたくさんあります。彼らはどうでしょうか。概ね窮屈■ KICA Programs for Foreign Students and Families

な住居、慣れない食べ物と生活習慣、そして不充分な日本
語、きちきちの生活費。そんな中でできることは本当に限

The number of foreign students enrolled in colleges

られています。大学の留学生関係者や指導教官から学問研

and universities in Kyoto is reported to be over 2,500

究上の指導や助言を得ることはできますが、日常生活の細and many of them have families in Kyoto. Living with

かなところまでは手が届いていないのが現状です。また、

their own family is highly valued for the emotional

夫の留学に同伴して来日する妻の多くは専門教育を受けた

support and mental stability it provides the foreign

人たちですが、京都の社会にはその力や才能を活かす場がstudents, but it can be difficult on wives and children left

なく、焦燥感に囚われることも少なくありません。

alone while their husbands spend too much time
studying.

私たちスタッフは、彼らが同じ国や文化圏から来ている
先輩や友人を一番の頼りにしていることを理解しつつも、

Foreign students'wives, in many cases with good

私たちにできることは何だろうとずっと考えてきました。

education and career trainings, sometimes feel lonely and

一杯のお茶を淹れて一緒に飲む。そこから始めて、彼らのdepressed when they themselves are not studying nor

心に近付いて行こうと思いました。私たちのプログラムがallowed to work due to visa limitations. They need to

いつも彼らの心にかなっているとは思いませんが、京都にhave alternatives and options to stay active and meet

息づく伝統文化や、現代の京都のあちらこちらを訪ねながpeople and develop good human relations.

ら一緒に学んでいます。南座の歌舞伎鑑賞教室、文楽鑑賞

Towards this end this program took some foreign

は恒例行事として定着しました。いけばなインターナショ

students and their families and we visited places of

ナルのご好意で毎月、世界の生け花のデモンストレーショ

interests in and around Kyoto, including museums, film

ンを見学します。裏千家国際局のご協力で茶道レッスンを

parks, Kabuki and Bunraku performances, as well as

行い、鹿ヶ谷「さびえ」の茶席も経験しました。ささやか

organizing tea and lunch gatherings, small trips as far as

なお茶の会、小さな食事会、ハイキング、美術館・博物館

Lake Biwa and the new Akashi Bridge. The Urasenke

巡り。昨夏は、海に縁の薄かった人たちと一緒に琵琶湖やFoundation has been kind enough to offer lessons of the

明石海峡大橋へも足を伸ばしました。どこへ行くか、何をWay of Tea, and the Ikebana International Kyoto

するかよりも、折りにふれて顔を合わせ、一緒に過ごす時

Chapter has kindly invited them to their monthly talks

間を持つことを大切にしています。私たちも彼らもその思and demonstrations. Our programs have served as

いはひとりひとり違いますが、淋しい時に微笑みを交わし、

helpful leads for these students and their families to be

悩みに耳を傾け、心を通わせることができればと考えていintroduced to different facets of the Japanese society andます。

to a wider ranges of interesting people. We hope that inthis far-reaching effort, true friendships are made.

6

■留学生と作る世界の家庭料理

We would like to thank Dr.Soshitsu Sen, President of
KICA for his financial support which makes our

研究員のご主人とともにタイから京都に来られたテジャ

programs possible.

ピラ・カシアンさんは子供の幼稚園での順応ぶりが気にな
る優しいお母さん。スパイスの効いたタイの麺料理は爽やかな味。ハンガリーでは小児科医として活躍しておられるヴィクトリアさんは京都では子育て専念中。作って下さっPhoto 5たお菓子はご家族の大好物とのこと、暖かく整えられたご家庭を彷彿させるものでした。スライ・スンリエンさんご夫妻のカンボジアカレーはお国特産の赤唐辛子をたっぷり

Ikebana?

入れます。ポバ・ツベティノヴィッチさんご一家はユーゴ

Kabuki?

スラヴィアの玉子料理と一緒に、毎年30個は作られるといTrip to Lake Biwa?
KICA New Year s Party

うイースターエッグの作り方に続いて、彩色した玉子を手に持った子供たちがお互いにたたき合う遊びもご披露。

■ Joy of Cooking with Students from Abroad

今年度最後の集まりでは、四方純子さんのご指導でこん

Cooking classes are regularly held and students fromにゃく作りに挑戦しました。こんにゃく芋の皮むきは全員

abroad and their families are invited to introduce

で。さしみ、炊き込みご飯、てんぷらなど、各種こんにゃ

dishes from their home countries.

く料理の調理指導は当協会スタッフで。食物繊維の宝庫、

Ms.Thejapira Kasian, whose daughter has just begun

こんにゃくは世界の食卓に根付くでしょうか。

going to kindergarten, made a delicious and spicy lessonout of Thai noodels that pleased everyone. Mrs.
Andrasme de Beretzky Victoria, a pediatrician from
Hungary and also with a small child, delighted everyone
with her homemade sweets. Mrs. Srey Sunleang and Mr.
Onk Sokuntheary made an enjoyable Cambodian currywith indigenous red peppers. Mrs. Boba Cvetinovia, her

家庭料理（写真６）

husband Daian and their son demonstrated the art ofdecorating Easter eggs, along with other Yugoslavian
egg dishes.

"We would always make 30 Easter eggs,"

they said, and they showed how the children would
crack the eggs againt each other.
The last class featured Ms.Junko Shikata, a special

Joy of cooking with the students from Abroad

friend of KICA, and she demonstrated how to makekonnyaku, yam cake. The participants peeled devil's
tongue potatoes together. The staff members helped
prepare sashimi and tempura with fresh-made konnyaku.
We hope that the students of this class spread the word
about the healthy dietary benefits of konnyaku.

7

■国際茶会■ International Tea Gathering

10月16日の午後、第20回国際茶会（国際茶道文化協会共International Tea Gathering, jointly sponsored by

催・裏千家後援）が開かれ、裏千家センターに 300人が集KICA and Chanoyu International and supported by the

いました。小グループに分かれて茶室に導かれ、茶道留学

Urasenke Foundation, was held on the afternoon of

生「みどり会」の皆さんの点前による薄茶を味わいます。

October 16. Some 300 guests gathered to enjoy an

庭の樹々にも、心尽くしの点心にも、移ろう秋の彩りを見

autumn day over a bowl of tea served by Midorikai, theて、自然を敬い、互いを敬い、静かな中にも和やかな時間

international group of students studying Chado. For theが流れます。今回初めて設けられた「茶道体験コーナー」

first time in its 20-year history, the International Tea

では、実際に茶を点てる体験も持ちました。茶をいれて飲

Gathering guests were encouraged to make tea by

むという日常的な行為が磨きぬかれて一つの「道」に。人themselves at a specially prepared site. It is hoped thatと人との出会いを大切にする普遍的な心が一期一会の作法

the wonder and discovery of the transformation ofに。異なった文化からの参加者にも新しい発見があったで

everyday tea drinking into the "Way of Tea" gave

しょうか。

everyone a taste of the spirit and unique feeling of thispractice.

■ '99 Art Exhibition for Multicultural Children
The Kyoto Angel House exhibited paitnings anddrawings by children of many cultures from the Kyoto
and Shiga areas from November 17 to December 2, 1999.
Fourteen children of KICA's friends were honored withspecial prizes and prizes for effort. The children said
that they would cherish their experiences and sharethem with their home countries when they return.
at International Tea Gathering■こどもたちの国際絵画展
こどもたちの絵画展

京都こども文化会館主催の絵画展に、当協会を通じて、

写真・８

外国人留学生、外国人研究者の家族から14名の子供たちが思い思いに描いた力作を出品しました。「自然」を描いた
エジプトのモハメッド・サバ・エレサルマウィ君に金賞、「雪の精」を描いたフランスのアデール・ティルイナさんと「山に登りましょう」を描いた中国のジョ・カイヨさんに銀賞、他11名に奨励賞が贈られました。この展覧会は京都こども文化会館エンゼルギャラリーで、11月17日から12Childrens at 99 Art Exhibition

月２日まで開催され、出品した子供達も家族と共に会場を訪れ楽しいひとときを過ごしました。

8

■ＫＩＣＡ論文コンテスト「日本−私の視点から」
日本人は外からの視線を気にしすぎると言われています
が、私たちはこの視線を正面から捉えて自らの足元を見直すことを相互理解の糸口としたいとの思いからこのコンテコンテスト（パーティー会場）

スト（国際交流基金京都支部共催、京都府後援）を始めま写真・９した。第22回を迎えた今回も、20編の論文が全国から寄せられ、予備審査で選ばれた４編の著者を迎えての口頭発表と審査表彰が10月24日京大会館で行なわれました。
中国の李さんの他は３人ともアメリカ出身という結果はやや偏りを感じさせますが、1978年以来 600編を越える応募論文から選ばれた40編が５年毎に発刊された論文集『わPrize winners and judges at the party held after the contest

たしの日本学Ⅰ〜Ⅳ』に収録されている中では、アメリカ■KICA Essay Contest: Japanese Culture, My View

人著者によるものは13編、日米の交流の層の厚さに比してFor the 22nd annual essay contest sponsored by the

少ないとも感じられます。今回の受賞者は次の通りです。

Japan Foundation Kyoto Office and supported by Kyoto
京都国際文化協会賞

Prefectural government, four finalists were screened out（副賞10万円、１名）

of the 20 entries received. These finalists gave oral

「隠岐でお盆を過ごして」
テッド・テイラー
奨励賞

presentations on their essays in English and Japanese at（アメリカ）

Kyodai Kaikan on October 24. The winners were:（副賞５万円、３名ＡＢＣ順）「『甘えの構造』は今」ジェームス・ジェンセン

KICA Prize (with ¥100,000)（アメリカ）

Ted Taylor (USA)「日本文化の仮面とプリズム」
リンダ・木山"An Outsider's Inside Look at Obon"（アメリカ）

Prize for Effort (with ¥50,000 each)「住まいにみる日本」
李桓

James Jensen (USA)（中国）"Searching for Amae"
テイラーさんは、奥さんの故郷、隠岐で初めて家族の一

Lorinda Kiyama (USA)員としてお盆を過ごし、新旧の間で揺れる隠岐の姿に反発"Teaching Japanese Culture

しながらも、そこに残る家族の絆には普遍的な共感を覚え―Impostor, Funnel or Prism?"ます。ジェンセンさんは日本人を理解する際の一つのキー

Li Huan (China)

ワードであった「甘え」の昨今の姿から日本社会の変遷を"Japanese House, My View"

探ります。木山さんは「一つの文化を教えることの難しさ」
を専門的な日本研究と豊かな日本体験に基づいて論じ、建◆The prize essays appear on page 10 through 31.

築学専攻の李さんは日本の住宅とその住まい方に日本人の◆KICA will start taking essay submissions in June,2000.

「内」「外」の考え方が表れていることを指摘しました。

KICA welcomes submissions from all the international◆受賞論文は10頁以降に掲載しています。

residents although '99 session turned out to have three◆2000年度は６月から募集を始めます。お問い合わせは、American winners. The application form with the

ハガキまたはＦＡＸで、(財)京都国際文化協会まで。

brochure will be sent to you upon your request by
mail, fax or e-mail.

9An Outsider’s Inside Look at Obon

Ted Taylor
After four years living beside the Sea of Japan, I

years. My mother-in-law decided not to come. She hid

have become quite used to the moody weather which

behind one of two excuses: her 16-year-old dog is ill andbatters this side of Honshu. Yet looking at what the sky

she s afraid it ll die while she s gone. In addition, she

was doing this morning didn t endear me to thesays, she is prone to seasickness. The hidden truth isprospect of a two-hour-plus boat ride out to nearby Oki

that she doesn t want to spend the next three days

Island.

running around in the role of daughter-in-law.

In the car driving to the boat, I feel a sense of panic,

The grandmother doesn t come to the boat to greet

spurring on visions which were a throwback to my oldus, but when we finally meet at her house (after mylifeguarding days: dragging my pregnant wife in a cross-father-in-law forgets which exactly is his house), she isn t

chest carry through cold, angry water. The ferryfrightening or bossy at all. Instead, she s short and cute,terminal ultimately presents something not horrifying

wearing a head wrap like a 1920 s bohemian. She

but slightly annoying, hundreds of people cueing up topunctuates all her sentences with a cackling laugh, andbuy tickets. Packages and children in tow, they thenseems quite energetic for her 87 years. Signs of her age

crush onto the boat, perhaps three times as many people

do occasionally show through. Getting out of a chairas seats. This is a scene I normally wouldn t expect fromtakes some extra effort, and she exhales forcefully at the

upright, by-the-book Japan. In fact, it is somewhat

end of it. I wonder what s going through her head as she

reminiscent of my trip down the Yangtze. Whole families

sits quietly in her room, watching a television which isn teating and sleeping on floors, here sprawling on towels

turned on. I try to talk to her but it s difficult. She sor sheets rather than amidst the spit, chicken bones, andhard of hearing, so I m forced to shout in bad Japanese.

peanut shells of China s southern farmers.

To make things worse, her offshore dialect is a jumble of

We eventually find some floor space in a long

strange intonation, pushed over false teeth. Nobody

corridor running between first class cabins. Somehow

teaches this in any of my language texts. (When you

my wife can sleep despite the ship s bow dropping into

study a language, I guess the assumption is that you llwave troughs with a thud. Later, it becomes smooth andonly converse with healthy middle-aged people from theI take a pleasant walk on deck. The air is free of thecapital city. I could make a fortune on an English-

usual seagulls, but it is cool and clean, a relief from thelistening course where the speakers are a lisping 18-

stale humidity below.

year-old gang-banger from the Bronx talking to his

We arrive at Saigo, on Oki s big island of Dogo. The

toothless, deaf, immigrant granny from Georgia.)

ferry terminal here is filled with people either entering

During the war, many Japanese women wereor fleeing the island for the holiday. My wife s father

trained in the use of halberds in order to repel the soon-

seems giddy, excited at his first trip home in thirteen

to-invade American forces. Over the last few years, I ve

10

joked with my wife that I m worried about meeting thisof smooth marble surrounded by small raked gravel.

old lady since she might slice me up. Ironically, in the

The view of the village and the bay beyond is incredible.

tokonoma she has a small doll under glass, holding a

Even the lanterns have glass shields inside to protect

halberd, of all things. Next to it is the Buddhist altar tothe candles from wind and rain as they burn for thethe household s dead, a fixture in almost all Japanese

next three days. It s a nice set-up, but a sad reminder ofhomes and which will prove to be Obon s centerpiece. In

the quickly modernizing ways of the Japanese. All thethis case, it honors the memory of the grandmother shomes we ll visit this weekend are beautiful ensembles

husband, who died thirty years ago in the mountainsof finely detailed wood and paper, but alongside standnearby. Strangely, my wife s maternal grandfather also

the newer structures, with easy amenities like satellite

died in the mountains, and at roughly the same time. If

TV hookups and climate control. This dichotomy of oldlife were more like a Hollywood film, my parents-in-law

and new is what first intrigued me about this country.

would ve met in group therapy, or something. To

On closer examination, it proves depressing. In all of thecontinue the irony, I accidentally break the incense

countries which I have visited, I have witnessed mysticks as I kneel before this altar, repeating a mistakecountry s sad attempt at corporate colonialism on an

made the first time I prayed to that of the other man.

epic scale. This easy seduction of the American dream is

An uncle shows up for lunch at exactly noon. (I mbaffling to me, as the whole foundation on which it ssure of the time because of the loudspeakers. All

based is a relatively young idea and has yet to prove its

Japanese towns have music piped through similar sets ofendurance over time. Yet not even I am free from the

speakers at eight-, twelve-, and five-o clock. Here, thecharms. Minutes after being dazzled by a collection oftune is different. Also broadcast are the boat arrivals,

swords and centuries-old artwork, I enter a modern

perhaps carrying home a relative who had escaped toroom and describe a wide-screen television by using thework in one of the mainland s big cities.) We are allsame Japanese adjectives.

seated on floor cushions except grandma, who s seated

On the screen is the high school baseballon a small legless chair, overlooking the family like a

tournament held at this time every year. (At the end of

proud Italian matriarch. All the food is natural, grown oreach game, I am continually amazed at the show ofcaught nearby. There is not a fried or processed thing

reserve and good sportsmanship displayed by theon the table.

winning teams. Handshakes for the losers andAfter lunch, we walk up the hill behind the houseappreciative bows to the fans. Nowhere do I see thetoward the forest. There is a small cemetary at the top,

things I ve come to loathe about American sports: thefilled with the remains of the grandfather and otherself-congratulatory ass slaps; the dogpiles; the fist-

deceased from this village. Most Japanese are crematedpumping high-fives.) Today, the team from thisthese days, but due to local tradition, these people wereprefecture is playing, so this game will be a common

buried whole, squatting inside a tall barrel. In the

denominator in all the homes that we will either pass by

grandfather s case, this was a problem since his knees

or visit. Another parallel is that each house contains one

wouldn t bend, the result being that he was buriedof my father-in-law s nine siblings, the men in various

prone. Last year, he was moved to a site near the front

stages of balding, like a bizarre cloning experimentof the graveyard. Of the old site, only a small pile ofhidden away in this small valley on this remote island.

broken stones remain. The new is a clean modern stone

Yet another pattern running through the day is my11constantly reassuring my in-laws that I actually can eat

service for this year s dead. It s a small village, but it

the raw fish or pickled veggies. I can skip my usual

lost four people since last Obon. There is a steadymorning shower for a nightly bath. Don t worry aboutprocession of families walking toward town, a blackme, I can (excruciatingly) knee-sit for hours. Being an

cloud passing beneath the now blue sky. Later, they llambassador has never been so apparent to me, and I

return for drinking which will go on into the night. As iswonder at the reactions to the Europeans who first set

typical, once the beer flows the gloves (and the ties)

foot (or knee, as it were) in this long isolated system ofcome off. As the volume of the men grows, so does theirislands.

obvious delight in seeing each other after such a long

In each home, we light incense and pray to the deadtime apart.

of the house. Then we all sit together for tea, theI am reassured. I have to be careful not tocaffeine buzz lasting me though to the final visit. This

stereotype an entire race based on a single afternoon slast house offers a view of rice paddies stretching out

observations, especially since I know nothing of the

toward a small bay. The stalks are nearly ready tofamily s history or inner politics. My father-in-law s

harvest, bowing forward slightly in a way not unlike thefondness extends to me as well, making me aware forJapanese themselves. In the fields, long bamboo poles are

the first time of the extent of his pride in having me as alashed together to use as racks for drying the crop.

son. He is able to see Japan through fresh eyes, in ways

Some of my wife s relatives have a few weeks ofit had never occurred to him to look before. This trip ishard labor ahead of them following this holiday.

the first time he and I have been able to spend any real

Although the Japanese never really acquire thetime together. As the conversation and the intoxication

musculature of the European male, the men are all wiry

deepens, I feel accepted in a way I ve yet to feel in thestrands of lean muscle. The women too, have a mobility

four years that I ve been in country.

rarely seen in the West, and a pleasantness which is justThe next morning we re up early to tour some of

as far-reaching. My wife s 84-year-old aunt has one of

the island s famous sites. I d done this circuit three

those smiles often called contagious, her chin pullingyears before and I m disappointed in how tourism has

forward as she works her gums over the few remaining

significantly altered the look in such a short time. At

teeth, a cartoon character come alive. This large family

Kokubunji−Temple, I had once felt a sort of comraderyis just as animated, and I feel very welcome. Despite thewith the Emperor Go-Daigo, banished to these islands

cultural difference in terms of style, the old, homegrownafter an unsuccessful attempt to take power back fromlook of my wife s grandmother s house reminds me of

the ruling Kamakura Shogunate. I had imagined

my own Nana s home back in the States. Yet there is

wandering the same grounds, reflecting on an exile

something strange here as well. Despite my father-in-law( in my case self-imposed ) from a home far away.

not having come home for years (though in touch by

The temple itself is beautiful due to its age andphone and frequently visited on Honshu) there are no

unpretentiousness. Not so the loud and unnecessary

hugs or any other displays of emotion. I realize that thisloudspeaker blaring alongside. The history lesson which

would be contrary to the Japanese custom of public

it blurts is certainly interesting but I would rather readreserve, but I keep looking for something. There isit from the pamphlet I received at the front gate. It s

warmth, I suppose, but...

much more peaceful to share a bit of the serenity andIn the afternoon, the men put on ties and go to aloneliness that Go-Daigo felt as he strolled beneath these12

ancient cedars.

which we eat on a low wall overlooking the water. Squid

Down the hill is where the island s famous bullfights

and fugu swim through the arcs traced by our flashlight,

are held. Three years back, I watched one in a setting

and not far away, a group of boys shoot bottle rockets

unchanged for centuries. Today, I walk past a coldout over the bay.

concrete arena, seemingly poured into a single mold.

Later, I wander off alone into the hills. Neither myThis cement motif is repeated at a nearby shrine. Ugly

wife nor her father wanted to join me, and I wonder

gray squares act as prosthesis for a tree which has stood

what superstition might be behind their reluctance. As I

against typhoons for a thousand years. It detracts fromwalk further up into the forest, I m amazed at how black

the aesthetic subtlety for which the Japanese are known.

it is, the darkness unmolested by moon or stars or the

In the island s main town as well, a newer home is anneon which is an omnipresent fixture in the towns of theugly orange slash amidst all the old weathered homes

mainland. The only thing that cuts through the darkness

lining the waterfront.

are the candles burning in the stone lamps which flankThroughout the day, family members will stop in at

all the graves. A few solitary pairs line my path, others

grandmother s house, pray briefly at the altar, then headdot the surrounding hills. I come across a large cluster

on to the next house. A few stay for lunch, a long affair

which is the graveyard. Finding my new grandfather sof beer and local seafood which rambles on into thesite, I say to the stone,

evening. During Obon, you re neither supposed to takejoined by a procession of ghosts stretching back 4000

life nor go to sea. Out of boredom, my wife s uncle goes

years, guided by the lights burning tonight not only onout in his boat and catches one hundred squid, which his

this island, but across the entire Japanese archipelago.

Welcome home.

He will bedaughters bring by for sashimi. To my delight, we also

I stare up at a few reaching toward the top of thehave steamed barnacles, a delicacy I d have neverridge. Large still fireflies. The silence is so complete thatimagined while walking the jetties of the North Atlantic.

it overwhelms everything. The only sign of life is my

My father-in-law s three sisters drop by, and the crackeyes which dance with each flicker of the flames. I takein the public face infrastructure that I glimpsed lastthis in awhile. Then, the mortal fear of death begins tonight widens to reveal scenes of emotion rarely shown.

creep in, and I retreat quickly down the hill. I cut

This all seems familiar to me, played out with my own

through the village, finding comfort in scenes of life

family at Thanksgivings and Christmases stretchingplayed out through open shoji. In reconstructed livingback as long as I can remember. Love and warmth haverooms, people eat using chopsticks made from the wooda way of cutting across cultures.

of rainforest trees, watching mindless, asinine TV shows,

Shortly after everyone goes home, the police erect aoccasionally punctuated by fireworks, each burst

speed trap across the street. It s a unique and bizarre

scattering bits of paper into the clean, pristine bay. Right

spectacle seen from the living room window. The boys innow, these things don t seem to cut as deeply as usual.

blue seem relaxed, sitting around chatting and laughing

Instead, I recognize them as the spirit of the living. Life,on this warm holiday evening. In spite of this, they keep

and its celebration, is what I find at the heart of thisbusy, nabbing nine drivers in a little under an hour. My

holiday, the Buddhist Memorial for the Dead. My usual

family seems satisfied in watching the results of theirreactions to Japanese society, a pendulum continually

tax money.

swinging between fascination and frustration, are

After dinner, my wife and I go off to buy ice cream,

reactions to things rooted in life, a life whose essence is13

no different from that in my own country or in the
countriesofthepeople

with

whom

I

Over a tall cup of Oki Island s famous sake, I sit andshare

put pen to paper trying to find for myself a newliving/working/drinking space.

definition of the word exotic.

Searching For Amae

James C. Jensen
Learning of Takeo Doi

When I decided to accept the challenge of writing
an essay for this contest, I turned to my notebooks for asuitable topic. I assumed, because of my passion for

My first task was to track down the quote that had

history, that I would write on an historical event or era

led to my scribbles. This was not difficult. With aof particular cultural importance. In perusing my notes,

minimum of detective work, I found a boxed-off

however, I came upon a note I had scribbled about amae.

paragraph in a guidebook entitled

It said that amae was pervasive in Japanese society, andwhich called amae the key to understanding Japaneseof central importance in understanding Japanese people.

society. I had obviously come across this paragraph

I was surprised on two accounts. First, I could not

while looking for some other information, noted its

remember writing the note. Also, I had been in Japan

content and then forgot about it. The paragraph also

three years, had experienced or heard of many aspects

mentiond Takeo Doi, the psychiatrist who first proposedof the Japanese character, yet I had no idea what amae

this theory. It was the first time I had come across his

was. How is it, I wondered, that something pervasive

name. There was no other information given so myand of such importance had completely escaped mycuriosity increased.

A Note on Amae,

understanding? I was curious, and decided to find out
My Student s First Reaction

what was behind the note. This signaled, although I did
not know it at the time, the starting point of a journeythat would take me farther than I was able to go. What

As usual, when seeking information about Japanese

follows is the perplexing, sometimes difficult, andsociety, I turned to my English students. I asked a groupcertainly interesting investigation into amae.

of fluent speakers what amae was. I expected an easyanswer, but, to my surprise, the students were at14

somewhat of a loss for words. They did not seem tohis teens, he is taught to develop his own personality

know how to respond. I rephrased the question. I asked

and make decisions for himself. He is not encouraged tothem to give examples of amae . This, too, proved

continue depending on his parents. In Japan thisdifficult. They did not seem to be able to articulate what

decision-making is rarely pushed on the child. Thus heamae was. I pressed and finally got some replies that

continues to depend on his parents-especially his mother-surprised me. One man, for example, said that amae wasfor support and guidance

the junior high school kids who hang around in front ofme on my way to understanding what my students werethe convenience stores. I was bewildered. The kids

trying to say.

(McLean 1986). This helped

hanging around the Mini-Stop are the key to Japanese
The Anatomy of Dependence

society? Another replied that amae was a spoiled childand someone said it was a husband that takes his wife
for granted. This, needless to say, was not the direction I

When I finally got a hold of Doi s book, The

had expected my quest for the key to understanding

Anatomy of Dependence, I discovered that, indeed, I was

Japanese society to take. My curiosity was greater thanon the right track, but just barely. I quickly discovered,

ever. My search was truly underway.

however, that some of my confusion stemmed fromsemantics.

Indulgence

For Doi the term amae, as Reischauer had pointed
out, initially infers a strong sense of indulgence because

I knew I would have to find and read Doi s book,it refers to the feelings that all infants harbor toward thebut before that, the next stop on my journey, was a bookmothers- dependence, the desire to be passively loved,

in my possession: The Japanese, by Edwin O. Reischauer.

the unwillingness to be separated from the warm

The explanation of amae I found there was clear andmother-child circle. Dr. Doi s basic premise is that whileserved as a good starting place. He states thatthethis is a universal emotion, in the West it is not

child

of

apprehended consciously, as is evident from the fact that

understanding indulgence from the mother but also an

there is no equivalent word in Western languages. In

acceptance of her authority, and in time this attitude

Japan, though, these feelings are given a name, they are

becomes expanded into an acceptance of the authority ofarticulated and, he claims, are somehow prolonged andthe surrounding social milieu and a need for anddiffused throughout adult life. These feelings, hedependence on this broader social approval.

maintains, come to shape, to a greater extent than in the(Reischauer, 1977).

West, a Japanese persons attitude towards life (Doi p.8).

(Japanese)develops

anexpectation

As succinct an explanation of amae as I would find,Dr. Doi examines the implications of amae, along

Reischauer s words tied together much of what mywith a whole vocabulary of related words, and in thisstudents had hinted at. The spoiled child, the junior highway traces its influence throughout Japanese society. It

kids in front of the convenience store, and the ungratefulis a book written for Japanese, and I did not understandhusband are all behaving in a manner that expects

everything that the book touched on. What I did

indulgence on the part of parents, society and /orunderstand, however, helped clear up the confusion

spouses. Another book I found on my bookshelf added

resulting from my conversations with my students. The

that in the Westproblem is that for most people, in every day speech,

as a child begins to grow up and enter

15

amae has a negative connotation. It seemed to imply

These events, and others like them, set him on theover-indulgence, presumption, perhaps a weakness. For

search for what it was about himself that was different

Doi, however, it is positive. It can certainly

have itsfrom his American friends. Upon his return to Japan, he

negative aspects, he wrote an entire chapter describing

continued his quest. Slowly, through his patients andthe pathology of amae; what happens, that is, when theJapanese literature, he came to understand the chiefneed for amae is frustrated or misdirected. In general,characteristic of the Japanese mentality to be something

however, he puts amae in a positive light. It is somethingthat can best be described as amae (Doi p.17).

warm and human. He even suspects that the malaise of

I found these anecdotes of particular interest. First,

modern man , which he sees as less pronounced inthey interested me because they offered an interesting

Japan, is due to the lack of amae, a lack of dependence

slant on my own culture, but also, because in terms ofand consideration. In any case, the need for amae, themy quest to discover where and how I am affected byneed for dependence that he sees as pervasive in Japan,

amae they helped me understand what Dr. Doi was

is not necessarily negative. A couple of anecdotes fromdriving at. Amae , the way that he defined it, was

his personal experiences, were extremely interesting andsomething more than the over-indulgence that it seems

enlightening in this regard.

to be in popular parlance. Doi gives it a human face, he

In relating how he first came to be interested in

makes it warm and comforting, recalling the originalamae, Dr. Doi reflects back on his first visit to America.

mother-child relationship. For Doi amae is not as selfish

He tells the story of how he was invited to the home ofas the common connotation seems to imply.

an American, and when he arrived, he recalls, he was
Individual or Group:particularly hungry. The American host asked if he was

I

or

We

hungry and offered some ice cream. Feeling shy, Doi
refused although he really would have liked it. In typical

It s been said that going somewhere is better than

American fashion, the host took him at his word, said

being there. And while I m not convinced that this isO.K. and didn t offer again. Regretting that he had nottrue when travelling in the real world, it certainly was

been more honest, he could not help thinking that atrue in my search for amae to this point. For, I enjoyed

Japanese host would never ask a stranger if he wasdiscussing the topic with friends and students, but I

hungry, but would produce something to eat without

really did not seem to be understanding the concept, on

asking (Doi p.11).

a deep level, any better. I had learned the definition, but
had noAlong the same lines, Doi relates how he came tofeelfor how it operated psychologically. So,

help

armed with my newly acquired, if superficial,yourself. For his American friends, and indeed for me,

understanding of what Doi meant by amae, when timesuch an invitation is warm and friendly. For anallowed, I turned again to my students.

understand the common American invitation,

At first the students were again reluctant to admit

American this invites one to relax, to act as if you werein your own home. To Doi, however, it seemed to imply

the importance of amae in Japanese culture. Once I

something quite the contrary. Instead of friendliness hepointed out the discrepancy in their understanding offelt a coldness. To him it meant help yourself because I

the word and the broader more positive meaning thatam not going to help you. It seemed

Doi ascribed it, they became more open to the idea. In

excessively

fact, a very lively discussion ensued.

lacking in consideration (Doi p. 13).

16

While not agreeing to everything that Doi implied,on the part of the listener, and in turn, a dependency on

my students agreed that something akin to amae, or at

the part of the speaker.

least a type of dependence, operates in many aspects ofGoing hand in hand with this, I found a discussion ofJapanese life. They could see, for example, that thethe importance of silence in Japanese conversationgroup mentalityof the Japanese has something to do(Rinnert 1995 ). In Japan, the article states, one showswith dependence. If one identifies strongly with a grouprespect for other people s questions by taking the time

it is especially important to maintain good relations andto think about their response. In English, on the otheravoid conflict. If amae is understood in the broad terms

hand, silence in conversation is seen as a failure and iswith which Reischauer defined it, the need forgenerally stigmatized. The longer pauses between turns,

dependence can be seen manifesting itself in the many

the fact that there is less overlapping and fewer

ways the Japanese strive to maintain harmony.

instances of two speakers talking at once as compared to

We discussed the distinction between uchi, thosewithin onesinAmerican conversation, can be seen as reflecting

group, and soto, those outside thisdifferent attitudes between the speaker and listener. The

group in terms of the Japanese family, school group, andimplications of such differences in conversational style,company. The manner in which Japanese people

the article continues, is that English speakers, andcommunicate with each other, as well as the way theycertainly teachers, might not only get the impression

relate to their place of employment were mentioned asthat Japanese speakers are shy and non-assertive, but

having particular importance to the Japanese. This, forthat they might question the competence of theme, was enlightening. It was a turning point in myJapanese speaker. With this realization, the sense of
dependence, amae, or something similar to it, intersects

search.

with my life in an important way.
Differing Communication Patterns

First, as a teacher, I need to be aware of thedifference in communication strategies when dealing

It had not occurred to me, but as a languagewith my Japanese students. Silence, I should note, is notteacher, the obvious place for me to find a sense of amae

necessarily a sign of uncertainty or incompetence. It

was in my conversations with Japanese people, and oncemight just be that the students are showing what they

my students had pointed me in this direction it was notconsider an appropriate amount of respect. Also, as adifficult to find intellectual support for the prevasivenessforeigner in Japan, I should be familiar with the kind ofof amae in the way that Japanese communicate. In an

problems that stem from differing communication

article in the JALT Journal, for example, I found an

patterns, and, indeed, I am. Like Doi in America, in Japanarguement that claims the Japanese communicative style

I have been confused by people s invitations and refusals

is based on a set of cultural values which emphasize

to invitations. I am aware that I must at times seemomoiyari (empathy) over explicit verbal communication.

rude, just as Japanese people misusing English at times

The argument goes on to say that the extremely

sound rude to me. I was not surprised by what I read,homogeneous, group-oriented society of Japan allows forbut discovering that amae plays a role in this gave me,

indirectness: people must be able to understand eachonce again, a sense of getting somewhere. It was rather

other s thoughts and feelings without explicit verbal

like calling a taxi to go next door, but I was motivated toexpression (Rose 1996 ). There is, then, a responsibility

continue my search.

17

The work placeguaranteed a job for life. The defining theme of theJapanese system- protecting jobs- is being undercut.

With my sails full of wind, I decided to investigate

Less and less, as Japan struggles to compete in the

how I was affected by amae at my place of employment.

global economy, can companies guarantee theirSo, I asked a colleague, who has been in Japan over

employees the kind of security they had guaranteed intwenty years, his opinion. He took the wind out of mythe past. Overnight, an article in the Japan Times says,

sails by commenting that he was familiar with Doi s

Japanese workers have been catapulted from a securearguments and that they are no longer relevant. Japanworld of lifetime jobs and guaranteed raises to a

has changed so much since Doi came up with his theory,

potentially scary world of possible abrupt firings

he said, that it is no longer a valuable tool for(Sugawara 1999 ). In response, no longer will employees

investigating Japanese society.

feel the sense of loyalty they had in the past. Perhaps, it

Hoping for a breeze that would again fill my sails, I

is at the workplace, above all, that the breakdown ofreasoned that if amae had once been essential towhat could be called amae reflects the changes that areunderstanding the Japanese, an understanding of thetaking place in Japanese society.

differing role of amae should be a valuable tool for

When I shared my reflections with my aforementioned

understanding the changes in Japanese society.

colleague, he seemed uninterested.

Following this line of thinking, I returned to myknow how amae, if you accept Doi, affects you?

bookshelf and to a noted expert on Japanese culture. I

asked. When I replied that I obviously did, he said

retrieved another book I had acquired when I first

Think of the meetings that you find too numerous.

arrived in Japan: Japan: The Fragile Superpower, by

Think of the notes that remind you of things you alreadyFrank Gibney (Gibney 1979 ).

know. These things, and all the other things the staff

Do you want toheSeeming to follow the lead of Doi, Gibney, poeticallydoes to reach agreement, to eliminate confusion, and toclaims that amae is underlying the admirably structured

help you, this is what Doi would consider the indulgencelandscape of Japanese society like a geological faultof amae . You probably feel the Japanese are too

which is continually felt, but is rarely mentioned by real

apologetic, too conformist. This, too, is Doi s amae. Theirestate agents. (Gibney 119 ). Like Doi, or perhaps because

need to maintain harmony, their reluctance to doof Doi who he quotes extensively, Gibney sees amae as aanything that will cause conflict is, if you accept Doi,

phenomenon that is pervasive in Japan. In a chapter

related to the need to assure one s good will. Only inentitled

such an environment can what he called amae survive.

Dependency Begins at Home,

Gibney finds

traces of amae in almost all aspects of Japanese society.
Of Ups and Downs

Centuries of tight group living, Gibney maintains, has led
to most people feeling they will be taken care ofsomehow. In the workplace, the most obvious example of

My colleague s opinion told me a lot. Not only about

this is the practice of life-time employment. Hired rightamae, but about how my search was affecting people

out of college, and in return for total commitment,

around me. For, his speech was not impromptu. This

employees are taken care of for life.

was not off the cuff, but had been thought out. He had

Today, however, things are changing; unemployment

been waiting for the opportunity to say it. And, while heis at record highs, college graduates are no longer

was nice about it, and seemed to be trying to be helpful,18

I sensed that he was annoyed. I had been pestering

younger generation was trying to establish a set offriends and colleagues about whether this or that mightvalues and was irritated with the older generation for

be examples of amae and my co-worker, I m afraid, had

not providing one. Similarly, Gibney claims that Japanese

become irritated.

youth, are over-indulged and under-led (Gibney 1979). Doi

Doi

I had bothered people in other ways, as well. One ofwould see this as a matter pertaining to amae. I see it ass most important points is that the word amae

an interesting slant to a universal problem, a problem

exists in Japanese and not in other languages. The

that I see in a new light because of my investigation into

implications of this, he feels, extend through a number of

amae.

related words. I needed an understanding of these words
Final Thoughtsthat goes beyond the dictionary. In asking the meaningsof various words, I m afraid, I was also annoying toI m not sure exactly when I decided to write about

friends and colleagues. This was the down-side of myamae. It must have been shortly after coming across thesearch.
There was an up-side, however, like when I wouldreference in my notes, for I did not return to mycome across something which lent itself to being

notebook in search of another topic. And, while this wasunderstood in terms of amae. I came across an article inan ominous day for the people whom I pestered with

Newsweek, for example, that mentioned the lawyer ofinquiries, it was for me, to use my metaphor once again,

Aum s victims. When asked how Aum was able tothe start of an interesting and useful journey.

attract recruits, he said that Aum s attraction was twofold:This is not to say that I have accepted everything

a common dissatisfaction with Japanese societythat Doi maintains. There are problems. One, for

combined with a yearning to rely on others forexample, arises with the kind of linguistic analysis that

guidance. When I read this I instantly thought of it in

he carries out. He relies on what is known as the Sapir-terms of displaced amae (Kattoulas 1998).

Whorf Hypothesis, a theory that claims that ourI felt using amae as a framework for analysis in thisthoughts are determined by our language. The idea is

way to be valid, for it is a universal human experience.

that language shapes our perceptions, the way we

Doi does not claim that it is uniquely Japanese, it isexperience the world. If one accepts this idea, as Doi

simply more pronounced in Japanese society. It affects

does to a large degree, the fact that the word amae may

us all, everywhere, and can serve, then, as a means of

be unique to the Japanese language implies that theunderstanding and comparing societies.

Japanese people must have a unique experience of amae.

The same article in Newsweek, mentions junk food,

Intriguing as this might seem at first glance, suchthe school system, and drugs as possible causes for the

linguist pursuits, and the Sapir-Whorf Hypothesis itself,current rise in Japanese juvenile crime. It implies,

have come under fire recently. They are no longer held

however, that the main problem is the fragmentation of

in such high regard as they were when Doi wrote.

the family; the fact that increasingly, both parents hold

Other complications arose as well. When speaking

jobs. Like parents in much of the industrialized world,with a Chinese friend about the implications of Doi s

Japanese parents today have less time for child rearing.

thoughts, she commented that what he was describing

Doi, the student rebellion of the 60 s fresh in hissounded like Confucianism. Similarly, when reading

memory, wrote of the fatherless society. For him, thesomething about Shintoism, much of what was said

19about Shinto values sounded like Doi s amae. Is what

actually quite surprising. This would never happen in

Doi described as amae a unique blending of

the U.S. And, while I can t say for sure why the post

Confucianism and Shintoism, or was he, as aoffice is so thoughtful, my experience of Japan is richer

psychologist, simply using Freudian techniques tobecause I can wonder and try to fit such events into mydescribe Confucianism and Shintoism in another manner.

understanding of Doi s work.

I am left with the question. I m not enough of aJohn Bester, in the forward to The Anatomy ofsociologist to venture an answer. As I stated at the

Dependence, says that to awaken to the significance of

beginning, my journey would take me farther than I was

amae is to be given a key to a new understanding of theable to go.

whole of Japanese society, culture, and art. This key is

Doi s analysis is valuable, though, in that it has

what I set out in search of. Unfortunately, I was not able

provided me with a tool to investigate Japanese society.

to penetrate deep enough to find it. I lack the tools, bothIt helped me better understand the environment inlingusitic and psychological. I found the keyhole,which I find myself. It also, perhaps more importantly,

however, and I peeked in. With time, perhaps, I willallows for comparison with my culture. Ultimately, then,come to a deeper understanding. In the meantime, I m

it has helped me to understand myself, which, for me, isthankful, and I ll keep searching.

the ultimate goal of inter-cultural experience.
Lastly, my investigation into the nature of amae was
NOTES

food for thought; something to ponder as I carried on
day to day. Japan, for me, is an easy place to live. The
people are exceptionally kind and helpful. I find the

The Anatomy of Dependence

Doi, Takeo, M.D. 1981

Kodansha International. Tokyo

hosptality, which Doi so sorely missed in America,

Gibney, Frank 1979

wonderfully warm and human. And I believe having

Japan: The Fragile Super Power,

Charles E. Tuttle Co., Tokyo. pp.119-130

studied and discussed Doi s ideas, even if I am unable to

Kattoulas, Velisarios 1998 Newsweek

come to a profound conclusion, has deepened my

Where Are theChildren? Nov. 16. p16

appreciation and awareness of the nature of inter-

McLean Paul. 1986. Japan-Language Insight

personal relations in Japan.

Kinseido, Tokyo. p. 41.

Beyond the inter-personal level, my investigation

Reischauer, Edwin O. 1977. The Japanese,

has made me more aware of how civilized Japan is. The

Charles E. Tuttle Co. Tokyo. p.141.

institutuions are indulgent. From the customer service
one gets in the department stores to the announcements

Rinnert, Carol. 1995

on the trains, there is a consideration for others that I

Patterns,

find truely amazing. I went into the local post office the

Kitao,

other day, for example, and found a pair of reading

Yamaguchi Shoten, Kyoto. p.4

Culture and Communication, ed. KenjiRose, Kenneth. 1996

glasses available for my use. Being lazy, or perhaps toCulturally Influenced Communication

American English, Japanese, andDirectness, The JALT Journal, vol.18, no.1 pp. 9-10.

vain to admit that I am at the age where I should carry

Sugawara, Sandra. 1999

such things, I didn t have my reading glasses with me.

The Japan Times, American

Bosses, Tieups Fuel Fears, February 13. p.3

Seeing that someone had taken people like me into
consideration was, I felt, extremely thoughtful and20

Teaching Japanese Culture−Impostor, Funnel, or Prism?

Lorinda Robertson Kiyama
I first went to Kyoto at the age of thirteen, with myplace than Kyoto for a honeymoon. We stayed atparents, five brothers, and sister. Some months had

Gesshiin, a cheap Buddhist temple lodge in Higashiyama.

passed since IBM had transferred my father and theDuring the daytime, we traced the steps of historical andrest of us to Tokyo. This was our first big trip out of theliterary figures. In the evenings, we watched noh andcity. We visited the usual sites−Kiyomizudera andkyogen theater. The town inexhaustibly entranced us.

Kinkakuji−and stayed at a Japanese inn. My first night

At the end of the trip, I found myself happily crying.

sleeping on tatami mats and futons, I wrote in my diary

To this day, I am baffled by my and my husband sthat my future husband and I would honeymoon in

devotion to Kyoto. What explains the magnetism of,

Kyoto. What a bold thing for such an inexperienced

arguably, the bastion of Japanese culture?

person to decide! We had seen hardly a fraction of thearchitecture? The scenery? The food? The festivals?

city and I was completely uninterested in guys. I could

Are we drawn to the hushed holiness of sacred space?

barely speak survival Japanese. Over the years, theHow can a city exert so much power over two

impression flickered into consciousness every once in a

individuals, an American and a Japanese, a female and awhile. The summer my family and I moved back to the

male? What keeps us coming back as often as time andUnited States I had just turned seventeen. I convincedmoney permit? Perhaps more pertinent, what were wemy parents, as a farewell to Japan, to let me spend threeseeking? What fantasy did we expect Kyoto to satisfy?

Is it theweeks on a homestay near Kyoto. Fearing I would never

Strangely, it was in the United States I was forced

have the good fortune of returning, I tried to visit every

to come to terms with this irrational, affectionate

site in the guide book. Day after day of sticky heat theallegiance that led me into the field of classical Japanesecity beckoned me back. My homestay family wasliterature. As a Ph.D. candidate at Stanford University,

amazed that old Japanese buildings and statues could

part of my training involved working as a teaching

have captivated a lone American teenager for three fullassistant for Japanese language and culture courses. One

weeks. I left the country burning with questions about

academic term, I served as a teacher s aide andwhat I had seen, determined to return someday.

discussion group leader for Introduction to Traditional

Five years ago, my adolescent dream came true.

Japanese Civilization. The class was a grab bag ofTogether with my newly-wed husband, I spent a weeklectures on pre-1600 Japan by professors from thein Kyoto. Like me, my husband had been in love withliterature, art, religion, and history departments. You

the city long before we met. As a teacher of classicalmight call it the best hits of classical Japanese culture.

Japanese literature in Kyushu, one of his passions has

None of the professors was Japanese. When it came tobeen visiting obscure graves, literary landmarks,

total years of residency in Japan, I surpassed them all.

temples, and shrines. He, too, could think of no better

They sometimes, sheepishly, made reference to this fact

21

and turned to me to confirm statements about modern

parents were trying to hide some awful secrets. I recall

Japan. What an awkward position, to be advising one s

how shaken to the bones I was at the behavior of myprofessors on Japanese culture! Another academic year,

husband s family during a visit to his terminally ill aunt

I helped teach one of the introductory Japanesein the hospital. The woman was bedridden, her life about

language courses. Due to the pregnancy of the main

to be extinguished by cancer. Neither the doctor nor her

lecturer, I became the sole instructor for the last three

loved ones told her so. Instead, they promised she d bemonths. Suddenly, I was thrust into the uncomfortableback at her kimono business in no time. No matter howrole of authoritative conveyor of Japanese language andmany ways my husband tried to explain it, I could notculture to my peers. I was free, within the limits of thebe persuaded that deception is compassionate. How

course structure, to impart my version of Japan without

lonely to face death not knowing what is wrong withthe scrutiny of a native Japanese supervisor. Of course I

you, especially when everyone else does, I silently

was concerned about my ratings as a teacher. I realized

sympathized. Later I was angry. Aren t doctors ethicallythat, in effect, I had to offer some brand of Japanese

obligated to be trustworthy?

culture that would keep my fellow college students

would my relatives lie to me if I were sick, or just for

coming to class.

the sake of convenience? What are the rules of honesty?

Even more frightening,

During the months at home with my husband in

Fully aware of how much I did not comprehend

Japan over winter and summer breaks, a number ofJapanese culture, I stood before Stanford students

experiences impressed on me the absurdity of myfeeling like an impostor. The first question I fielded as

position at Stanford. How could someone just learning

pseudo-expert on Japan indicated that the students

how to broil a fish and make miso soup be an expert onsensed my uneasiness.

Japanese culture, traditional or modern? Not to mention

last name [if you don t look Japanese (implied)]?

the countless times on the phone when the stranger

least I could answer that. Whenever I use my maiden
name, Robertson, people repeat, Ahh, Roba- to-san.

with whom I was speaking said,

Sumimasenga, okuni

Why do you have a JapaneseAt

wa doko desu ka? ( Excuse me, but what country are

Thinking,

you from?

grammar isn t perfect. My husband had to teach me thesupposed to call yourself san, I would reply, No.
Roba-toson-san. This was confusing because I ended up

proper order of stacking folded futons, how to sun them,having to call myself san in order to demonstrate that I

and how to beat them. Lacking expertise in the realm ofwasn t using honorifics inappropriately. In any case, it

gift exchange, I worried that my new relatives would

was clear from the start that my lacking a Japanese face

think I was a spendthrift or a cheapskate if I chose themade the students doubt my competency as much as I

wrong omiyage . Until my marriage, I had beendid. We both assumed that a purveyor of Japaneseaccustomed to giving gifts only when I knew exactly

civilization should at least appear Japanese, as though

what the other person needed or wanted. Wouldn t myphysical features guarantee cultural and linguistic

in-laws be disappointed by bean cakes from Ise if they

fluency.

) Obviously, I have an accent and mycould buy the same thing at the store down the street?

I m not so stupid I don t know you re not

My tongue was tied when it came to using phrases

Then there was the vagueness in speaking aboutsuch asamounts of time and money. Until I broached the topic

people take baths at night or Japanese like baseball.

with my husband, I seriously suspected he and his

I could usually think of a Japanese acquaintance or two

22

the Japanesein statements like

Japanesewho showers in the morning and who hates baseball. I

country of immigrants there is such a thing as an

knew too many Japanese citizens who are so different

average American with whom we could all identify, Ifrom each other that broad generalizations seemed

retreated from sweeping generalizations about Japan.

senseless. After all, in Japan I do not enjoy responding to

The personal anecdote was my refuge from the weighty

statements such as,

andproblem of representing Japanese culture to a

All I can say is I mmulticultural group. Granted, the only Japan I knew was

Americans are gun crazy

Americans eat a lot of meat.

through the prism of my own experience.

American and I don t like guns or meat (and neither do

Of particular concern to me as a teaching assistant

the majority of my friends). Similarly, I cringe when
I wasn t alive!

was how, vividly but respectfully, to convey the

I feel like shouting. But are

differences I perceived. Many of the professors andgeneralizations meaningless? Aren t they precisely

graduate students in the field of Japanese studies admit

where the discourse of culture lies?

to being highly conflicted in their feelings about Japan.

Americans say,

We bombed Japan.

Please don t count me!

Cultural consciousness is born in gaps and fissures.

On the one hand, they make a living off of their

Perhaps my non-Japaneseness was an advantage, I

knowledge about the country and its people. On thebegan to reconsider. Ironically, the longer one lives

other, many flatly state they would never want to live inwithin a culture, the less aware one becomes of its

Japan permanently. They express deep gratitude andexistence. Like air, it is evident only in the presence of

humility towards their Japanese advisors, but manyother substances, such as water or sulphurous gas.

dismiss archival excavation and textual annotation as

Against what background was I to bring Japanese

tedious ant work, as though their scholarship could exist

culture to light? My students did not share a common

without it or they were capable of doing it themselves.

foundation from which to draw comparisons: they wereThrough humor, they effect a patronizing attitudeof Asian, European, African, North and South American

towards their subjects. I couldn t help feelingorigins. How was I to know what aspects of Japanese

uncomfortable next to a middle-aged Japanese student ascivilization would seem different enough to qualify as

an undergraduate at Columbia University when a former

cultureto them? What some of my audience might

professor ridiculed the Showa emperor in his history

find exotic about Japan, others might consider

lectures. Rather than signaling profound understanding,unremarkable, everyday, common sense. In the end, I

this sort of laughter accused Japanese of silliness, of madrealized that the ability to conceive of another country s

incomprehensibility. Then again, I found the starry-eyedculture holds as its prerequisite security in one s own. I

idealization of Japan among American vegetarians, Zen

doubted that without shared standards of normality,

meditators, and martial arts practitioners charmingly

without feelings of membership in a larger community of

uninformed. Where is the balance between criticallike-minded people, there could even be a notion ofinterpretation and clinical, if inevitably subjective,

culture, one s own or someone else s. By eroding thereporting?

sense of national belonging as a significant source ofabout the essence of Japanese culture. Without digesting

individual identity, globalization renders culturalor refracting, I could simply funnel the information

contrasting the provincial pastime of a former era, likegazing at seventeenth century byo-bu-e of world peoples

down.

in their native costumes. Lacking confidence that in a

Civilization course, I often mediated discussions among

I wished there were some objective truth

In the Introduction to Traditional Japanese23students. One debate centered on the belief widespread

What is at stake in their books is the vision of an idyllicamong Japanese and Westerners that Kyoto and thesociety and the definition of Japanese culture.

culture of its Heian-Kamakura period aristocracy

In class we decided that the Tale of Genji is,represent unadulterated Japaneseness. Out of politicalundeniably, a fabrication, as is so much of the Tale ofcorrectness and current scholarly regard for the

Heike . Contemporary, less enchanting documents

underdog, we debunked Arthur Waley s, George

deserve precedence when it comes to writing the

Sansom s and Ivan Morris romantic assertions that

institutional and social history of Japan. And weren t the

courtly capital culture defines what is quintessentially

Yamato people of continental descent?

Japanese. Let me provide a few examples of the sort ofperiod Japanese

ideas the students were grappling with. Waley, at the

China? Conversations like this left us deflated andbeginning of his 1929 abridged translation of the Pillow Book of Sei Sho- nagon , confirms the reactions ofconfused as to our purpose. How can we have a course

reviewers to his translation of the Tale of Genji: Japan

Japanese?

truly is a realm of

rampant aestheticism andfell silent as I scrambled for a response. He was hearing

sophisticated unmorality,

the climax of its decadence

Western overreactions to nihonjinron scholarship, I

situated in Heian period Kyoto when Japanese wereexplained. The lecturers had emphasized, somewhat

introverted, tranquil, homogeneous, purely emotional andvindictively, the international hybridity of traditionalso thoroughly absorbed in the passing moment that theyJapanese icons. Among those who value hyper-

could not be disturbed by the blankness of their past.

individuality, essentialist claims of Japaneseness arouse

History, or any other empirical endeavor for that matter,the instinctual urge to hunt for proof of heterogeneity.

was not a Heian (i.e., Japanese) preoccupation. If

By focusing so steadily on similarities among rather than２commoners existed, they were invisible and irrelevant.

differences between Japanese and other cultures, theSansom s A History of Japan to 1334, published in 1958,

professors were on the verge of demonstrating thatremains the most influential textbook in English on

belief in an independent national culture is fallacious.

１borrow

Didn t Heiansteadily from Korea andon traditional Japanese civilization if nothing is truly
I remember one student asking. The room

premodern Japan. The author devotes a full chapter toI never answered the more difficult question of what

defending the historicity of the Tale of Genji. Fiction is

professors of traditional Japanese civilization mean bybased on experience, he argues. It is a treasure house forthat phrase. It is easy to define traditional Japanesesocial history because it discloses

the unconscious

culture, anachronistically, as whatever existed within theforces, the unspoken ideas, the silent motives...thegeographical boundaries of the present nation-state fromOn the dust cover toany designated point in time to another. But this is

Morris 1969 World of the Shining Prince: Court Life inhardly a convenient souvenir of knowledge for students

inpalpable spirit of an age.

３

Ancient Japan , which continues to be read in mostto take into their careers in law, engineering, andundergraduate courses on Japanese civilization, we learn

medicine. Despite Western scholarsthat the author has applied his

aversion torichly informed

Japanocentric philosophizing, their (and my future)

to make real and accessible one

survival in American academia depends on our ability toof the brightest civilizations in history. Waley, Sansom,

guard this corner of the humanities field. We mustand Morris so earnestly wanted Genji s world to haverender Japanese culture malleable enough to package it

been real, they co-opted it into the realm of history.

into ten- or fifteen-week college courses, but esoterichistorical imagination24

enough to merit the existence of departments of

where nearly thousand-year old documents are kept.

Japanese studies. Under the constant threat of financial

Brushing away cobwebs and shooing away insects, wecuts, the question always looms large,

Is Japanesecarried box after box to a sparkling new building in theculture relevant to our lives? Perhaps specialists in thetemple compound where the research was to take place.

art, history, religion, and literature of Japan are merely

As we lifted the covers of the wooden boxes and began

in the business of producing a notion of Japanese culture

removing the crumbling paper scrolls, my stomachthat will preserve their jobs.

churned. The bugs haven t gotten them that bad thisThis possibility bothered me for a while. I visitedyear!

scholars around me exclaimed. Documents that

Kyoto again, the whole time mulling over the thought,

had undergone recent restoration and remounting had

Arthur Waley never went to Japan. Is it necessary to

new insect chew-tracks. At Ninnaji in Kyoto, there werewalk on Japanese soil in order to know Japaneseculture? At Jakko- in I saw the hauntingly exquisite

moments when we held our breath as one of thestatue of Kenreimon-in. At Seisho-en I imagined catalpa
bows twanging, Yu- gao dying. Outside the city, athumidity and insects. Three thick scrolls were deformed

Hasedera, I stood beneath the cedars whereoccurred within the last hundred years.

Tamakazura and Ukon met. At Ichinotani and Dannoura

petrified,

I envisioned the red and white banners waving, theand giving up. From the handwriting on the outside we

deaths of Atsumori and Antoku. These pilgrimages left

could tell they dated from the Heian period, that their

me with the eerie feeling that the Tale of Heike and thecontents might change our views of the time. With a few

Tale of Genji are alive in the landscape of modern Japan,

hundred thousand yen, their secrets might be revealed,most vigorously apparent in Kyoto. The dry question of

but who had the money? The scholars were spending

historicity seemed insignificant in the hallowed spaces of

their own savings to travel to the archives, photographthe city. What did it matter whether

archivists attempted to unroll documents distorted byinto the shape of onigiri . Apparently, the damage
They havethe researcher sighed, tapping them lightly

charcoal-dyed

the documents, feed themselves, and stay in lodgings( sumizomezakura ) existed at

nearby. Given the pressures of school, they could only

Fukakusa before the place became an utamakura? Was

afford a day or two a year at each site. The going wasthere anything wrong with bringing into existence theslow. Meanwhile, the insects ate away.

cherry blossoms

beauty of the phrase by planting trees, by making words

Days of handling Heian through Edo period

tangible objects? I found our rational critique of Waley,

documents left me thoroughly unsettled as to my notion

Sansom, and Morris melting away in the cathedral, theof Japanese culture. Had I been won over by whatamusement park of traditional Japanese civilization that

tourist attractions insinuate, that culture is what you canis Kyoto. I, too, took comfort and pleasure in the literary

see? Even mukei bunkazai (formless cultural properties)

construction of Japanese culture.

are visible. But who today can really understand how

underside of the cheery presentation of Japan s culturalprevious generations of Japanese thought? Can anyone
see through the eyes of Saigyo- s contemporaries, thosepast. Together with my Nagoya University advisor, his

who applauded him for kicking his daughter off thegraduate students and colleagues, I entered the archives

veranda and abandoning his family?

of a number of Buddhist temples and Shinto shrines. At
Saikyo- ji in O tsu, we unlocked the earthen storehousememorialize the practice of Fudaraku drownings at
Shitenno-ji and Kumano. Few females today would wantThis summer I glimpsed what might be the25

We do not

to participate in a Heian-style marriage. Few men yearn

purveyor is an impostor. It is only through the prism of

to chop off heads in battle. This sort of conduct is foreign

individual experience, through our own hearts andto modern sensibilities. It does not resonate with our

minds, that we can pursue mutual understanding.

current need for an elegant past, for a commercialized

By the way, someday I d like to guide foreigners on

culture. That does not mean we ought to forgo the study

study tours through my quasi-historical, literary fantasy

the other, be it far away geographically, temporally,of Kyoto. Perhaps, somehow, this could help raise funds

linguistically or cognitively. It is only through suchto preserve the very real artifacts of Japanese history,

endeavors that we gain knowledge of ourselves.

the documents that let us in on how Japanese thought

I do not think I and my husband were duped by thelong ago.

tourist industry or the literary history establishment.
Nor do I believe that professors of Japanese culture in

１ Murasaki Shikibu, The Tale of Genji, translated by

the United States intentionally misinterpret their subject

Arthur Waley, (New York: Modern Library, 1960,

for the sake of employment. We inhabit a time that calls
for the generation of Japanese culture on both sides ofreprint); Arthur Waley, The Pillow Book of SeiSho- nagon , (New York:Grove Press, 1960);George

the Pacific. Is the real Japan disintegrating in the

Sansom, A History of Japan to 1334, (Stanford:Stanford

archives? Yes and no. The archives do need urgent

University Press, 1958);Ivan Morris, The World of theattention. But culture thrives on fantasy as much as it
does on actuality. This is not a bad thing. The world

Shining Prince : Court Life in Ancient Japan, (NewYork:Alfred A. Knopf, 1969); Sei Sho-nagon, The Pillow

would be poorer if our visions of Japanese cultureBook of Sei-Sho-nagon, translated and edited by Ivan
Morris, (New York : Columbia University Press, 1967).

perfectly collided, if we agreed on the essentials ofJapaneseness, something to funnel into the brains of

２ Waley, Pillow Book, p.7.

tourists and undergraduates. We can no longer assume

３ Sansom, p. 178.

that only Japanese create Japanese culture, that a foreign26

住まいにみる日本−私の観点から−李桓

私は中国からやってきて、日本に約11年間住んできた。

ような性格（快適性・親密性など）を端的に表しているで生活の基本である衣・食・住の諸方面からみると、私ははないか。

日本で、最も困らなかったのは住であった。というのは、ベッドと照り合わせてみると、例えば木製であることや、食の面では、例えば最初の頃、「生」に慣れなかったり、

地面から上げられることや、靴を脱いで上がることなど、衣の面では、やはり自分のスタイルに神経を使ったり（失確かに共通点が多い。違うところは、床の場合は寝ること礼にならないように）して、いろいろ大変だったが、それだけに限らず、その上で歩いたり、座ったりなどもする。

らに比べ、住の面ではそれほど強烈な不慣れやストレスな

床はベッドの長所をもちながら広く生活に適用されたもの

どは感じなかった。

である、と言える。感触の暖かい床は住まいに優しい雰囲

ゆか

気をもたらす。

しかし、大きな問題を感じなかった住の面でも、小さな、
気ままに行かないところはたくさんあった。特に旅行に出

床に上がるとき、靴を脱がなければならない。それは日たり、他人の家に行ったりする時に、住まいにまだなじん

本でほとんど絶対的なルールとなって、生活の中できちんでいないところに気づき、多く考えさせられた。いろいろと守られている。あまりに強すぎる（全ての人が屈服しなな小さなところから、私は日本の住まいの特徴を見出し、ければならない）ルールなので、宗教的な性格さえ感じさ

また、それと日本社会及び日本人の精神構造との多くの共せられる。日本人の家を訪れた歴史学者トインビーは、玄通点を見出した。

関で靴を脱ぐように言われた時に、複雑な心情を抱いたよ
うなことが、『日本人と住まい』（上田篤著）に取り上げら

この文は私の経験から、日本の住まいを通して、日本文れている。靴を脱いで家に入るような生活習慣を有する国化の特徴を見たものである。

は、数多くないが他にもあるという。例えば朝鮮やビルマ
ゆか１．床−内と外との峻別など。靴を脱ぐことは、床の清潔さを保つためであろうが、日本の住まいに入ると、まず床に出会う。床に上がらな

それによって外と違った領域＝「家の中」に入ったようなければ、家に入れない。

感じが非常に引き立てられるのである。言いかえれば、内床は一般に板敷き（または畳敷き）となっており、地面と外が非常に強く分けられるのである。

よりいくらか高くつくられている（高床）。一段高くする

中国はもともと靴を脱ぐ習慣のない国である。しかし、ようなことは、例えば気候などの物理的な要因から解釈さ

この頃、生活が段々豊かになるにつれ、家の内装がきれいれるが、マンションやアパートの場合もわざわざ段差（一に仕上げられるケースが増えてきた。そこで、部屋の清潔

般住宅より小さくなっているが…）を付けることを見ると、を保つために、家に入るときに外用の靴をスリッパに履き物理レベル以上の意味があると考えられる。

替えるような生活スタイルが、特に都市部で増えてきた。

「床」という漢字は、中国ではChuangと発音し、特に靴を脱ぐことは、家の中の清潔さが維持されるだけではな

ベッドという意味を表す。もっぱら寝るための道具であるく、長く縛られた靴から足も解放され、実に快適なことで床（Chuang）が、日本の住まいの「ゆか」に当てられたある。しかし、中国のこのような生活はあくまでも一時的ことは実に興味深い。日本の住まいがベッドにでも通じるな合理性の追求に過ぎず、強い文化現象ではない。例えば27

お客さんが来た場合などは、やはり土足のままで家に入っ今の時代の日本は、棚やたんすなど収納家具がなければ、てもらうようなケースが多々ある。

とても物を収納しきれないので、多くの家が和室にも家具

中国のような土足文化の場合、内と外の区別は壁によるを導入するようになってきた。畳の上に家具を置く場合、

ところが多いのに対し、日本の場合は、床によって区別す

家具の下に板を敷かなければ、畳がいたむ。そして、家具ることが大きな特徴であると言える。そこで、靴を脱ぎ、を選ぶ時、座る高さに合わせなければ都合が悪い。畳と家足裏の感触の変化を通じて、われわれは空間の違いを強く具は、まだまだ矛盾するところが多い。

自覚させられるのである。日本の家屋の中には、一般に外

畳は人が横になったときちょうど体が収まるぐらいのサのものが強く排除される。靴だけではなく、例えば傘やレイズ（約90×180cm）で、一定の法則に従って敷かれる。

インコート、また、外遊びの道具（釣具など）やスポーツ

よくあるような６畳の部屋は私の意識（過去の生活習慣がの道具（ボール）などなど。外用のものは、「玄関」或い作用しているから）にとっては、やや狭い感じがするが、は玄関以外のところに置かなければならないのである。こもしそこに大きな家具を入れなければ、そこで大きな動きのようなことも床に関連すること（清潔を保つため）ではをしなければ、別に不自由を感じず、体にとってはそれなないかと考えられる。

りの余裕がある。畳は人間の体によく合うものだと感じる。

床は住まいに限らず、日本人の生活一般に広く浸透して畳の上での生活は非常に特殊なもので、特筆すべきであいることが面白い。例えば、京都の鴨川沿いには料理屋のろう。椅子が除外されるため、「座布団」―座るための納涼床がある。また、日本の小学校は、広く、木製床を導柔らかい敷物―が使われるが、客としてホストと向かい入している。床は子供の心身の成長に何らかの影響を与え合う時は、その上で足を曲げて座らなければならない（正ているのではないだろうか。

坐）。このような座り方は慣れていない人にとって大変な苦痛である。私は一時期、座るより立ちっぱなしの方が楽

床は生活に優しさと暖かさをつくりだしている。一方、だった。日本では、男性なら、足を前に伸ばすことができ

床は、内部と外部を明確に区別するのである。

るが、女性にはそのようなことが許されない。従って、一２．畳−身への親近性

層の厳しい側面がある。どうして日本人がこんなに気持ち

板敷きの床を更に進むと、畳敷きの部屋などに出会う。

のいい素材を選んだのに、体を屈するような生活をしなけ

とこ

畳は綿を固めた床に、い草（灯心草）で織った表面を張っればならないのか。これは実に興味深い問題である。

たものである。い草はその肌触りに特有な快適さと涼しさ

プライベートな場合は、状況がまた変わる。くつろいだで、中国でも夏の納涼に適したものとして、ベッドや椅子

り、ついつい寝転んだりして、日本人は畳の上での生活がの敷物の材料に広く使用されている。ただし、日本のよう大変好きのようである。畳は、快適さと優しさで、木の床ゆかに畳にしたり、地べたとしての床に敷いたりする習慣はな

より以上にわれわれの心を奥から包んでくれる。畳の上でい。

生活する場合、われわれはそれと無関係ではいられず、常畳は木よりも更に柔らかく傷つきやすいため、扱うにはにそれに触れ、そのにおいを匂い、それと一体的な関係を一層の慎重さが必要とされる。畳の上は一般に、硬いものなすのである。その上では受益が多い。

が好ましくない。スリッパの使用も絶対禁止である。私は

私が中国にいたときに出会った日本人のことを触れてお来日当初、まだ日本の住まいに慣れていなかった頃、ある

こう。大学で教えているこの女性の先生は、どうしても宿家に招待され、玄関で室内用のスリッパに履き替えたり、舎のコンクリート床（地べた）の冷たさに耐えられず、と畳の部屋に入るときに脱いだり、トイレに入るときに更にうとう中国人がベッドに敷くためのい草の敷物（中国ではトイレ用のスリッパに履き替えたりして、頭がかなりこん「席子」という）を買ってきて、ベッドのまわりの床に敷がらがっていた。なんという面倒臭い生活をしているのだ

いた。中国人の眼で見ると、ベッドの上に敷くべきものをろうと思った。

地べたに敷くのは、変な感じがするが、この先生にとって28

は冷たいコンクリートからさよならして、大変嬉しかった

ころは収納空間がまったく設けられないことである。私がようだ。その後、私は、この先生が自分のつくった「畳」

意見を出しても、彼らはちっとも取り入れようとしない。

（席子）の上で仕事をしたり、くつろいだりしている姿を彼らは頭が硬いという意味ではなく、彼らの頭の中に収納何度も見かけた。どうも椅子やソファーよりも「畳」の方という意味付けがもとよりないということを言いたいのでが落ち着くようだ。私はこのことから、日本人と畳との深ある。中国では、部屋には一般に収納空間がなく、壁は簡い関係を再認識した。

素なつくりである。（中国で市場に出されている「商品住畳はその優しさと快適さで、日本人の生活と深く関わり、宅」を見て、収納空間が設けられていないことにびっくり

空間に親近性をつくりだすのである。

した日本人が少なくない）。中国人の生活にとってはむし
ろ、いかに家具で部屋を立派に配置するかという方が重要

３．間（その１）―洗練と空虚の空間である。したがって、収納空間を設けて部屋から物を減ら

日本の住まいは、部屋が「○○間」と名づけられる。現すというような「間の思想」は彼らの頭にはない。

代住宅や洋風の場合は、相対的に少ないが、昔の民家や和日本の場合は中国と違い、特に和室には、家具が置かれ風の住宅となると、「土間」だの、「居間」だの、「客間」

ることが望まれていない。小道具のようなモノも同じく、だの、「寝間」だの、「茶の間」など、やたら「間」が多い。

場面や用によって一時的に置かれ、用が終われば、撤去さ「間」という言葉を使うことは何かわけでもあるのであろれる。例えばお客さんがいったん帰ると、座布団も場合にうか。

よって使っていた扇風機も（夏の場合）しまわれるのだ。

「間」は時間的や空間的なあいだを意味するもので、こ私が以前、ホームステイ先の主人に何もない客間に連れらの言葉から、実体的なイメージはあまりしない。中国では、

れ、「あなたの部屋はここだ」と言われた時、非常に寂し建築に使われる場合、例えば横方向の柱のあいだを表し、い気持ちを味わった。部屋自体は美しい床の間も付いてお或いは、部屋を数えるときの量詞として使われる。各々のり、非常にきれい（恐らく普段あまり使われていない）だ

部屋についてはむしろ、「室」や「房」や「堂」などのよが、何も家具がなく、空っぽのイメージだった。しかし、

うな言葉が好んで使われる。多分こちらの方が、部屋のイ

しばらくすると、ご主人が押入れの中からコタツと座布団

メージや役割をつかみやすいからであろう。

を出して、それから奥さんがお茶とお菓子をもってきてく

しかし、私は「間」という言葉こそ日本の住まいを表す

れた。そして、夕食の後、私がお風呂に入っている間、布のに適するものだと考える。というのは、日本の住まいに団もきれいに敷かれたのだ。

はモノを要せず、実体より空間の方が表現されているから間は、物が収納されることによって、すっきりした状態である。

が常に用意されるのである。

ここで、モノを要しないというのは、日本人が物を使わ
４．間（その２）―不定性・可動性・遊動性ないという意味ではなく、いわゆる「おもて」の空間には雑物が拒まれ、洗練が求められる、という意味である。こホームステイの話をつづけたい。

れから使われるものも、既に使われたものもストレートに間はしかし、閉じられた一個の独立したものではない。

部屋に放置せず、目に見えないところ、つまり「押し入れ」

隣の部屋とは、ただ薄っぺらの襖で分割され、隣の話し声に詰め、収納するのである。部屋は常にものが見えない状がはっきり聞こえる。私は初めの頃、その隣のことをひど態にあり、この状態は「間」と表現するのが最適ではない

く気にして、自分からなるべく音が出ないようにしようとか。日本の住まいは、収納空間が非常に発達しており、こしたが、それでかえって神経質になって、隣が静かになっのことは、「間」の状態に要求されたからと言えるかもしても眠れなくなる結果になった。
間はどちらからも入れるようになっている。家のご主人れない。

があちらから声をかけてきたり、こちらから物をもってき

私は中国で、友人が設計した住宅を見て、まず気づくと29

たりして、家の空間関係を把握していない私にとって、非して、正式の出入口である「玄関」はもと仏教用語で、常に不思議な感じがした。いったいこの部屋はどうなって「奥深い道に入る関門」の意である。

いるのだろうかと…。

やはり私がホームステイに行った時の事例を話題にしよ

家に一晩も泊まっていれば、今度は、食事や団欒の場所

う。ある夏、ホームステイをした家は、ちょうどご主人がが変わっていく。先日使っていたあのちょっと広めの部屋

ロシア友好訪問のため不在で、私がこの家のお母さんとお（客の間？）を使わなくなり、変わって、家の人たちがい姉さん（私より5歳ぐらい年長）と一緒に暮らすことになつも使っている台所に近い食堂で、みんなと一緒に食事すっていた。早く家事の手伝いをしなければならないと思っるようになった。また、食後、家の人たちがいつもくつろて、彼女たちが何かをしに玄関を通る時に声をかけようといでいる居間で、皆さんと一緒にお茶を飲んだり、話したした。最初の２、３日間、お母さんとお姉さんが買い物にり、テレビを見たりするようになった。このように、２〜

外に出たり、洗濯物を干しに裏庭にいたりして、家の中も３日もしないうちに、お客様という気分がすっかりとなく

外も、前も後ろもいろいろと出入りしていたが、どうも玄なり、家族の一員のようになったのである。

関から通った気配はない。私は時々玄関下の靴をチェック

ある日、ホームステイのお母さんから、茶道を楽しませしてみたが、自分の靴がきれいに揃えられている以外には、て頂くことになった。最初の日に食事していたあの部屋に、他人の靴は一つもなかった。私は不思議で仕方がなかった。

上品な茶道具が設けられ、その奥のつづき間に茶席が設け何日間も泊まっているうちに、私はかなり家族の一員のられ、一瞬にしてこの家が日本文化を濃く味わう茶の場所

ようになり、家事の手伝いも認められた。ある日、お母さに変身したのである。私は２つの間のあいだを往来しながんと一緒に買い物してきて、勝手口から荷物を台所へ運ぶ

ら日本文化を吟味し、抹茶の渋さと香りを（これははじめ

時、そこに置かれている靴の量に驚いた。その瞬間、私はて）味わったのである。

この勝手口こそ彼らの日常的な出入口になっていることに日本の住まいは、客の種類によって接待の場所が違い、気づいたのである。

同じ客でも、時によって接待の場所が変わることがある。

そこにホームステイしている間、私はもう一つの面白い

日本人は間を変えることによって、人間関係を再度味わう

ことに出会った。ちょうどお盆の頃で、家にお坊さんを呼のである。

ぶことになっていた。家のご主人の代わりに、私がお坊さ

個室を壁によって固定しないということで、空間は最大

んに付き合うことになった。私は約束の時間に玄関でじっ限の自由度と可能性が得られるのである。襖を開ければ、と待っていたが、なかなかお坊さんがやってこない。気が家全体は一つの大空間になる。このような大空間は、例えつくとなんとお坊さんが既に仏壇の前で法事の用意をしてばお葬式のときに見ることができるのである。

いた。私は大変驚いていた。謎の気持ちを抱きながらお坊

このように間は暫定的で、不定性・可動性の性格をもっさんと付き合い（法事の後お坊さんは弁当を召し上がりなている。日本人の生活は間のあいだで遊動するのである。

がら私と中国の話をした）、最後に全てが終わると、私はやはり、お坊さんを玄関から送ろうとしたが、お坊さんは

５．勝手口−むしろ本当の生活の出入口

突然縁側から降りてたちまち消えていった。私のその時の日本の住まいには一般に勝手口が設けられている。現代

気持ちはとにかく不可解で、なぜの連続であった。

の住宅、特にマンションの場合は、物理的に不可能なので、日本の住まいは正式の出入口として玄関が設けられてい勝手口が付いているケースが稀であるが、伝統的なつくりるが、実態はその出入口に拘らないようである。場合によには、玄関以外に大体勝手口がある。勝手口とは、「台所って、勝手口の方が常に使われるようになり、実質上の出の出入口」だと辞書に説明されている。「勝手」という言入口になってしまうのである。

葉がつくので、この出入口は「勝手気まま」という性格があるのではないかと想像ができる。ちなみに、勝手口に対

30

６．結び−日本の社会と日本人の精神世界に照らしてるものではないかもしれないが、日本文化の特徴を一面的

私は上の文において、日本の住まいについて一部の要素に示すものであると考える。日本の住まいには正式な出入しか挙げなかったが、この限られたいくつかの要素から、

口＝玄関があるが、現実には、アプローチは玄関に拘らず、われわれは日本文化について、その特徴を覗くことができ

使用者の目的によって多様なのである。

るのではないかと考える。

日本の社会は、日本の住まいと似ているような性格と構

この文において、私は一つの基本的な考えをもっている。

造を持っているのではないかと私は思っている。日本の社

つまり住まいは文化の一つの状態であり、表現である。従会には「内」と「外」があるとよく言われる。それは日本って、日本の住まいが表しているのは日本文化の基本的なの住まい、特に床に象徴されるように、社会が強い場所性姿勢であり、日本社会の特徴であり、日本人の精神構造でを持っているからである。日本の社会はグループの外と明ある、と考える。

らかに違う基盤ができており、内向き傾向が強い。そこに日本の住まいは、「床」（畳を含む）と「間」が大きな特は、その場に適する以外の要素−住まいの場合は例えば徴をもっている。もっともこの２つは日本人にとって何と土足のようなもの−を簡単に中へ持ち込むことができなもないごく普通のことだが。

いのである。その社会にうまく入りこむためには、自ら自日本の住まいは基盤として、木質の床を設け、そして段分が持っている外の要素を脱ぎ捨てなければ難しい。畳が差を通じて外の地面と区別される。それによって、内部の象徴するように、日本の社会の内部は強いルールがありな

世界が区分されるのである。このような関係は更に、靴をがら、恵みもある、というような性格を持っている。

脱ぐ生活行為によって、意味の強化がはかられるのである。

一方、日本人の心がよく見えないと外国人はよく言う。

畳も基本的に床と同一の性格のものだが、床より更に進ん日本人はわれわれと違う精神の構造と表現の回路があるかだ状態（内部性）をもたらすと考えられる。床は一方で、らと私は考える。日本人は「間」を好むように、きれいで内部への優しさ、身体への親近性（この親近性は特に畳に雑のない心情を好むようである。彼らは、自分の持っていよってつくりだされる）をつくりだし、一方では、内部とる部分、個性などを、押入れに収納しているように、精神外部との厳格な区分＝峻別をつくりだすのである。床は強のどこかの隅に仕舞っている。従って、われわれがよく出い場所性を維持するのである。

会うのは手がかりのない間の状態に等しい心なのだ。実際

一方、生活空間としての間は、雑を好まず、押入れへのに、ある具体的な場面、あるきっかけにおいて日本人の心収納によってすっきりした性格が得られるのである。間は、は非常によく現れるのである。場合によって、間が全開す

家具などによって機能が与えられるのではなく、その都度るように、心がオープンな状態を見せてくれるのである。
日本社会へも、日本人へも、接近するアプローチは一つ

具体的な出来事によって場所がつくられ、性格が明確化すではない。場合によって表の玄関よりは、勝手口の方が通るのである。

りやすいかもしれない。

本文で取り上げた勝手口の事例は、それほど普遍的にあ31当協会の運営を支えてくださっている団体・個人の方々◆法人維持会員（一口50,000円／年）(財)池坊華道会(株)一保堂茶舗

裏千家今日庵

ＮＨＫ京都放送局

表千家不審庵オムロン株式会社

河合瑠美子(株)京都銀行(株)京都新聞社

京都信用金庫(株)鶴屋吉信◆協力者
京セラ株式会社

いけばなインターナショナル

仏教大学

山本精治

森まり子

後藤信子

田中里枝

藤田榮一

片山和子

四方純子

石田紀郎

二股茂

榊原胖夫

金島美也子

サントリー株式会社(株)淡交社

関西電力株式会社(株)ルシアン

寺田由枝

鴨東幼稚園

月桂冠株式会社
日本新薬株式会社

石原栄都子

小島幸子

京都みやこ信用金庫
松下電器産業株式会社

その他受講生の皆さん（敬称略・順不同）

ガリオア・フルブライト京滋同窓会
京都外国語大学

浦上ルイ子

井上栄子

安間てう子

(株)ワコール（敬称略・順不同）（敬称略・順不同）◆特別プログラム後援◆個人維持会員（一口30,000円／年）

京都府

135万円

（国際交流講座・国際文化講座・108万円（国際交流講座）

猪野愈

大南正瑛

梅原猛

児玉実英

小林哲也

広中和歌子

玉村文郎

中西美世

京都市

北川善太郎

冨士谷あつ子

簑和田武次

森金次郎

国際交流基金京都支部

山下孝之

白石厚子

荒木千枝子

栗栖式子

千宗室

児島計子

野口千代子

久富千鶴子

高木路子

古澤秀子

伊藤紀美江

岩田敦子

海田礼子

論文コンテスト）

100万円

30万円

（論文コンテスト）（外国人留学生交流プログラム）

編集後記

大石くに子
（敬称略・順不同）

新しいミレニアムを記念してシリーズ「巻頭エッセイ」
を始めることにいたしました。まずは、千宗室理事長から◆一般会員（一口5,000円／年）のメッセージです。粉雪の舞う年の瀬に準備を始めた26号

林正

東健太郎

加藤邦男

南恵美子

でしたが、例年のようには作業がはかどらず、お届けが初

上松ちとせ

近藤文治

田附房子

小堀章子

夏になってしまいました。お詫び申し上げます。

川島良治

横山俊夫

(財)国立京都国際会館

小畠敬子

中島千恵

海田能宏

乙政潤

市村真一

岡本幸治

鈴木光子

松浦しげみ

大森緑

福来啓子

森岑子

鳥塚莞爾

working for a better communication between the Kyoto

伊藤千鶴

岡村千絵

田彰子

本間寿美子

citizens and visitors from abroad. For further infomation,

名倉美津子

廣瀬和子

井上章子

村上博子

please call our office: TEL. 075-751-8958 FAX. 075-751-9006.

角田洋

栗田育子

中西美世

土井茂

Dear Readers,We, at the KICA, are a non-profit organization

Kyoto International Cultural Association, Inc.
Rm116 Kyodai Kaikan
15-9 Yoshida Kawahara-cho

本誌には再生紙を使用しています。

Sakyo, Kyoto, 606-8305 Japan

Our NEWSLETTER is printed on recycled paper.

32