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story is the manner in which the hero begins their exile as powerless, but as a result of those they encounter during their wanderings, acquire greater or even god-like powers. Orikuchi saw the archetype as representing a crucial link between early oral accounts of gods and mythical figures collected
116:
Orikuchi argued that stories about wandering nobles contain three core elements: a hero of divine birth, the theme of exile, and the movement of the protagonist from a center to a remote margin. The hero is typically a person of high social standing, such as a deity, emperor, or court noble, though
301:
movement that neglects
Chinese and Korean contributions to this archetypal story. Theologian Alain Rocher argued that the link to Japanese mythology was "often somewhat doubtful" and that the hero's descent and exile was only an "extremely tenuous link" between the
74:. In these narratives, a hero is exiled from their society, faces a variety of trials and ordeals, and either returns to their society in triumph or dies in exile. Though stories depicting this archetype date to as early as the classical period of
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across cultures. Jonathan
Stockdale argues that while Orikuchi correctly identifies the exiled noble as a common motif in Japanese literature, Orikuchi's analysis reveals "an ongoing quest to uncover the origins of a purely
230:
94:
264:
597:"Nakagami Kenji's 'Writing Back to the Centre' through the Subaltern Narrative: Reading the Hidden Outcast Voice in 'Misaki' and Karekinada"
235:
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225:, Orikuchi attempted to connect the various strands he believed formed the Japanese literary tradition. He argued that the
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While critics have concurred with
Orikuchi's general analysis of Japanese literature, some have questioned whether
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archetype was a link between early oral tradition and archaic myths to later literary narratives. Sociologist
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173:, after which changing social conditions lead to a decline in variants and new expressions of the archetype.
153:
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Authorizing the
Shogunate: Ritual and Material Symbolism in the Literary Construction of Warrior Order
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stories also focus on other social classes such as criminals and pilgrims. A defining trait of a
8:
71:
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709:"Origin Myths: Susano-o, Orikuchi Shinobu, and the Imagination of Exile in Early Japan"
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652:. Translated by Allatson, Wendy; Hayward, Judith; Selous, Trista. Abingdon-on-Thames:
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represents a uniquely
Japanese archetype as distinct from other expressions of the
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identity, untainted by 'foreign' influence", an approach that is typical of the
82:" to describe these kinds of stories collectively was originated by ethnologist
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777:[The Tale of Genji and Tales About Wanderings of One of Noble Blood].
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562:"Hachikazuki: Revealing Kannon's Crowning Compassion in Muromachi Fiction"
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Imagining Exile in Heian Japan: Banishment in Law, Literature, and Cult
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Rocher, Alain (2016) . "Japanese
Mythology". In Brunel, Pierre (ed.).
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633:. University of Colorado Center for Asian Studies. pp. 15–35.
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326:, p. 286 credits Orikuchi's earliest use to 1924 in his book
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Sugiura, Kazuo (March 2009). "Genji monogatari to kishu ryūrita"
631:
Publishing the Stage: Print and
Performance in Early Modern Japan
624:"Guts and Tears: Kinpira Jōruri and Its Textual Transformations"
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noted a similarity between
Orikuchi's theory and the 1920 essay
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650:Companion to Literary Myths, Heroes and Archetypes
629:. In Kimbrough, Keller; Shimazaki, Satoko (eds.).
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135:archetype is especially common in stories of the
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33:in his study of the Japanese literary tradition
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181:Shinobu Orikuchi's earliest use of
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328:Nihon Bungaku no Hassei Josetsu
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223:Nihon Bungaku no Hassei Josetsu
202:Nihon Bungaku no Hassei Josetsu
758:. University of Hawaii Press.
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1:
816:Japanese literary terminology
671:Selinger, Vyjayanthi (2013).
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154:The Tale of the Bamboo Cutter
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60:"noble wandering narrative")
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723:University of Chicago Press
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139:. Notable examples include
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622:Kanemitsu, Janice (2011).
29:, who originated the term
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185:was in 1918, in the book
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721:(3). Chicago, Illinois:
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821:Mythological archetypes
165:. Orikuchi argues that
16:Japanese plot archetype
529:Commons, Anne (2009).
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831:Comparative mythology
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531:Hitomaro: Poet as God
157:, and the legends of
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826:Narrative techniques
714:History of Religions
656:. pp. 625–636.
560:Dix, Monika (2009).
169:reached its apex in
322:Some sources, like
306:and later stories.
177:Origins of the term
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72:Japanese literature
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263:'s 1853 work "
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255:by his mentor
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725:: 236–266.
512:Rocher 2016
473:Rocher 2016
268: [
234: [
39:Orikuchiism
810:Categories
775:源氏物語と貴種流離譚
601:New Voices
338:References
243:Nagasare-ō
159:Ōkuninushi
102:depicting
62:is a plot
792:: 66–48.
747:161179949
654:Routledge
278:Criticism
208:日本文学の発生序説
137:Heian era
112:narrative
98:Panel by
86:in 1918.
66:found in
64:archetype
607:: 1–24.
588:55434594
426:Dix 2009
375:Dix 2009
324:Dix 2009
298:Kokugaku
293:Japanese
122:in the
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782:千葉商大紀要
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304:Kojiki
125:Kojiki
743:S2CID
735:JSTOR
678:(PDF)
627:(PDF)
584:S2CID
310:Notes
272:]
238:]
221:. In
53:貴種流離譚
794:NAID
760:ISBN
694:ISBN
658:ISBN
635:ISBN
547:ISBN
250:流され王
161:and
131:The
70:and
58:lit.
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195:愛護若
37:In
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Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
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