A Study on the Images of Traditional Youth Organizations (Wakamono-Gumi) in the Theories of the Young Men's Associations (Seinen-Dan) in the Post War Period: Focussung on the revival of the “Seinen-Dan=Wakamono-Gumi Botai” (Young-Men's Associations are born from Traditional Youth Organizations) theory.

Ando Koki

doi:10.34530/bjssace.40.0_13

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戦後青年団論における「若者組」像に関する考察
戦後青年団論における「若者組」像に関する考察--「青年団=若者組母胎」論に着目して
センゴセイネンダンロンニオケルワカモノグミゾウニカンスルコウサツセイネンダンワカモノグミボタイロンニチャクモクシテ
－「青年団=若者組母胎」論に着目して－

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Since the 1930s, traditional youth organizations (Wakamono-Gumi) in the village society have been re-evaluated as positive influences with autonomomy and educational functions, and idealized as the origin of the Young Men's Assiciations (Seinen-Dan) by the Leaders of Seinen-Dan. I would like to define this theory as “Seinen-Dan=Wakamono-Gumi” in the paper. I would like to analyze Wakamono-Gumi in the “Seinen-Dan=Wakamono-Gumi Botai” theory as an educational discourse in the theories on Seinen-Dan in the Post War Period. From the end of the war to the 1960s, Wakamono-Gumi disapeared in the theories of Seinen-Dan because “Seinen-Dan=Wakamono-Gumi Botai” theory and the idealized Wokomono-Gumi were critcised for their arbitrary nature by the scholars in youth education. In the mid-1960s, however, Nihon Seinenkan, which had the intention of reviving the prewar theory on Seinen-Dan, republished books on the perwar theory. That revived the “Seinen-Dan=Wakamono-Gumi Botai” theory and the idealized Wakamono-Gumi in the theories on Seinen-Dan. And in the mid-1960s, Wakamono-Gumi appeared as the image of small groups which have close relationships (Tamariba) in the “Seikatsu-Shudan” theory which was proposed by Nasuno Takakazu in Seinen-Dan Ron (1976). Since then, although “Seinen-Dan=Wakamono-Gumi Botai” theory and the idealized Wakamono-Gumi have been criticised in demonstorative studies, Wakamono-Gumi continues to exist as an educational discourse.

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