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20世纪70年代伴随着日本城市化和现代化进程的加剧,民俗学面临着研究对象消失的危机和如何应对变化进行学科自身调整的迷惑。柳田国男离世后,人们对柳田思想在继承的同时开始进行反思和重新解读。对于柳田确立的“日常态-非日常态”的分析概念,波平惠美子于1972年首先提出了第三元素的“污秽.晦气”(KEGARE)概念,之后引发了和樱井德太郎之间的“波平.樱井之争”。论文将围绕20世纪70、80年代日本民俗学界出现的这场“日常态-能量枯竭态-非日常态”的学术争论,对该民俗学研究的基本课题作出客观全面的梳理,考察其在民俗学史上的定位和意义所在。
In the 1970s, along with the intensification of Japan’s urbanization and modernization, folklore faced with the crisis of the disappearance of the research object and the confusion of how to cope with changes in the discipline itself. After Liu Guogun’s death, people began to rethink and reinterpret Yanukata’s thinking while inheriting. For Yanagisawa’s concept of “everyday-non-everyday” analysis, Emiko Bopu first proposed the concept of the third element, “KEGARE,” in 1972, Between the “wave level. Sakurai dispute.” The dissertation will focus on the academic controversy of this “daily state - energy exhaustion state - non-daily state” that emerged in the Japanese folklore community in the 1970s and 1980s, and objectively and comprehensively review the basic topics of this folklore study and examine its In the history of folklore positioning and significance.