博士

学位論文名：After the Revolution: Coleridge, Revision and Representation 1793-1818

学士

出版者・発行元：University of Messina  

出版者・発行元：Edinburgh University  

出版者・発行元：Messina University  

When the Japanese took Singapore from the British in 1942, they built a shrine in the middle of the island. It was called Syonan Jinja, which now lies in ruins. The cause of its destruction at the end of the Second World War remains in dispute. Some say that the Japanese burnt it down because they feared it would desecrated by the British; others say the British destroyed it as a mark of humiliation. While the site is officially recognized as being of historical
importance by the National Heritage Board, it has been left completely unmarked, undeveloped and unprotected. It is now visited by almost no one, owing to the dense, tropical rainforest around it and the reputation of the area as the haunt of ghosts and vampires. This paper is an examination of the afterlife of Syonan Jinja, or Singapore Shrine, and the place it occupies physically and culturally at edge of a highly developed city and the authorized historical record.

出版者・発行元：University of Messina  

The advocation of wild nature or pastoral living is a familiar stance in English Romantic writing. According to Samuel Taylor Coleridge, "we ... become the best possible [in] the country [when] all around us smile Good and Beauty". Yet, under the pressure to feed a growing urban population and to provide raw materials for a growing naval and mercantile armada, how good or beautiful was the "country" really? As Kenneth Johnston argues in his biography on Wordsworth, "Tintern Abbey" was triggered by the poet's shock at the adverse changes to the landscape the poet had been familiar with as a child. This article pursues a two-stage objective. First, through "Goody Blake and Harry Gill", which was published with "Tintern Abbey" in 1798, to highlight the environmental degradation and desperate class struggle that were preceding apace in the English countryside during the 1790s. Second, through a juxtaposition with "Lines Written in Early Spring", also published with "Tintern Abbey", to assess the politics of the disquietened young Wordsworth.

出版者・発行元：Nagoya University of Commerce and Business  

Coleridge repeatedly revised 'Frost at Midnight' publishing different versions of the poem. The poem that is widely read today is actually the final version of 1829. This essay focuses instead on the neglected and very different first version of 1798. Where the 1829 version is meditative, the version of 1798 is political. Where the version of 1829 returns to the icicles forming in the darkness of a winter's night, in the version of 1798 the persona and his family leave their home to enjoy the breaking of a bright new day. Poems as published works are as much the expression of the individual as of the society for which they are produced, so, theoretically, Coleridge's revisions could be indicative as much of the changes to his ideological makeup as of his social context. My study intends to demonstrate how the 1790s engendered the very different poem of 1798, which begs the question: why do we persist in thinking of 'Frost at Midnight' when we should be thinking of 'Frost at Midnights'?

総ページ数：304   記述言語：英語   著書種別：学術書

The essays in this collection employ a class-based analysis in global studies. They reveal the extent to which our representations of the land, as well as of the plants, animals and people who live on the land, are imposed upon by habits of thought that are profoundly class-based. They show how Green Romanticism has simplified Romantic period discourse by bringing to light the multiplicity of perspectives and long-standing inequalities that have been occluded and how current approaches to conservation and animal rights continue to be influenced by a class-bound Romantic environmental sensibility.

総ページ数：192   記述言語：英語   著書種別：学術書

総ページ数：292   担当ページ：19   記述言語：英語   著書種別：学術書

総ページ数：304   担当ページ：21   記述言語：英語   著書種別：学術書

Why do British people love trees? Though there are many reasons why all of us might love trees, one reason more applicable to British people than to the rest of us is because they have so few. Even at 15% forest cover, the country would still be far below the European average of 40%. Referring to the dendrophilic representations of two familiar and two not-so-familiar writers of the eighteenth and early nineteenth century (William Blake and Gilbert White, Francis Mundy and Sarah Williams, respectively), my chapter highlights the extent to which this contemporary love of trees is the legacy of a Romantic dendrophilia that reinforces rather than resists ecological degradation.

総ページ数：533   担当ページ：18   著書種別：学術書

記述言語：英語   会議種別：口頭発表（一般）  

開催地：Northumbria University   国名：グレートブリテン・北アイルランド連合王国(英国)  

記述言語：英語   会議種別：口頭発表（一般）  

開催地：Matsuyama University   国名：日本国  

記述言語：英語   会議種別：口頭発表（一般）  

開催地：Hagley Hall   国名：グレートブリテン・北アイルランド連合王国(英国)  

Four centuries before the arrival in 1819 of Sir Stamford Raffles, Singapore was a vibrant multicultural city that compared favourably with counterparts in the Mediterranean Sea (Miksic 2013). At the mouth of the Singapore River, where the Merlion statue would one day be built, was the most spectacular evidence for this: a three-metre boulder that had been split in half to carry fifty lines of an unknown script a thousand years old. Raffles himself characterized the development he brought to the small Malay settlement that remained there as an attempt to revive an ancient trading port. The story of the discovery of the Rosetta Stone, the machinations that engineered its delivery to the British Museum in 1802, its role in the decipherment of Egyptian hieroglyphics, its continued hold on the public imagination is common knowledge. The story of the boulder at the mouth of Singapore River, evidence of a lost language never to be deciphered is less well-known. Despite the interest it evoked among the linguists of the East India Company, the boulder was blown up by British engineers in 1843. Spencer Jackson, a fellow scholar, has recently called upon ‘left-wing academics’ to move beyond ‘abyssal critiques’ and advocate ‘change that is rooted within history rather than in the purified spaces beyond it’ (2017). Museums are, of course, institutions heavily implicated in the process of colonization and the damage it wrought over vast lands, as well as the plants, animals and people who live on those lands. Lord Byron himself famously criticized the theft of the Parthenon Marbles in the second canto of Childe Harold’s Pilgrimage (1816). The Parthenon Marbles, the Rosetta Stone, and other museum artifacts are embroiled in the storm brewing over the issue of cultural repatriation. When France was defeated, Arthur Wellesley, 1st Duke of Wellington, returned the artworks of the Louvre that had been taken from Italy in what was perhaps the first act of cultural repatriation in modern history. While there is an abyssal critique here of the legacy of colonization, my focus is on restoration, specifically, the possibility of accepting a mission of repatriation as an integral part of conservation ethics. Raffles was instrumental in the founding in London of the world’s first zoological gardens, and even though it is still rarely carried out in practice, re-wilding — the return of animals to the habitats from which they originated — is an integral part of the conservation ideology of zoos. Museums and zoos have been the beneficiaries of colonization, and perhaps the time has come to consider how what they have contained might be returned as part of a rehabilitation process for damaged human and nonhuman environments, a glimpse of which we were given in the Romantic era.

I wonder at the extent to which the first industrial revolution can be understood as a history of resource capture by people drawing natural resources from a wide area at the expense of other people more dependent on their locality. I am borrowing from Ramachandra Guha’s formulation of industrialization in modern India, in which he calls the first group ‘omnivores’ and the second ‘ecosystem people.’ According to Guha, this process creates ‘ecological refugees,’ dispossessed ecosystem people who ‘eke out a living in the cities on the leavings of omnivore prosperity’ (1997). Guha’s modification of Marx’s narrative on the rise of the working class enables him to emphasize the dispossession of Indians in ecological terms. I propose to do the same here, but in a British context by looking at the relationship Britons have with trees and the land use that results. British people love trees; indeed, with record numbers of saplings being planted forest cover is supposedly approaching levels unseen since 1086 (The Guardian, 2013). Referring to the dendrophilic representations of two familiar and two not-so-familiar writers of the eighteenth and early nineteenth century (Blake, Gilbert White, Francis Mundy and Sarah Williams, respectively), I will portray dendrophilia as a legacy of deforestation that reinforces rather than resists ecological dispossession. More broadly, connecting the situation of India and England allows me to suggest as well how local developments truly have international repercussions in the wake of colonization.

Children's books offer me an accessible medium through which to teach students about the most serious social issues and the most difficult literary ideas. I will demonstrate this in two stages. First, to indicate how the politics of something as esoteric as biocentrism may be found across "The Two Towers" of J. R. R. Tolkien, "The Iron Man" by Ted Hughes, and Alan Moore's graphic novel "The Watchman". Next, I will show how I have only required a single, 90-minute lecture to teach 1st and 2nd year students at Nanzan university about environmentalism in general and its connection to Dahl's "James and the Giant Peach".

This is a paper I presented at the Interdisciplinary Nineteenth-Century Studies "Speaking Nature" Conference at Pitzer College, Claremont, California, USA.

This is a paper I presented at the イギリス・ロマン派学会第３５回全国大会 at Meisei University, Tokyo.

This is a course in which I assisted students on an overseas field trip to Dickinson College, Pennsylvania, where they attended academic lectures as well as interacted with other students and faculty members.