著者

宇野 公一郎

出版者

東京女子大学論集編集委員会

雑誌

東京女子大学紀要論集 (ISSN:04934350)

巻号頁・発行日

vol.63, no.2, pp.87-139, 2013-03

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In this article I have translated and annotated the "Way of Enthronement (Inzira Y'Uubwimika)" from the esoteric royal ritual code (ubwiru) of Rwanda. Once enthroned, the Rwandan king was no longer a human being. This transformation was accomplished through two ritual processes. In the first process a prince became a king by receiving the regalia, taking oaths, and obtaining the public approval. In the second process the new king acquired the supreme power through his participation in the rituals to regenerate the kingdom. Throughout the "Way of Enthronement" was emphasized the military power of the new king to gain triumphs over the enemy kingdoms. This reflected the fact that Rwanda was incessantly at war during the eighteenth and the nineteenth centuries. It was also mainly from the military concerns that the interregnum was made shortest.本稿はルワンダの王朝秘典ubwieuから「即位の道」(Inzira Y'Uubwimika)に訳・注をつけた。ルワンダでは王は人間ではなく、即位式が人間を王に変えた。即位式は二つの儀礼過程から成る。一つは、先王からのレガリアの引継、宣誓、公衆への顔見せと承認によって一人の王子が王になる過程である。もう一つは、王国を甦らせる諸儀礼の主役を演じることを通じて新王が至高性を獲得していく過程である。「即位の道」で、終始一貫して強調されるのは王の軍事機能、敵国に勝つ能力である。これは18–19世紀のルワンダが恒常的な臨戦態勢をとっていたことと符合する。空位期を「乗り越えるべき難局」と見なし、手早く新王を即位させてしまうのも、軍事的配慮が大きく作用していたと思われる。この軍事の卓越にルワンダの即位式の一つの大きな特徴を見ることができるだろう。

著者

宇野 公一郎(1950-)

雑誌

東京女子大学紀要論集 (ISSN:04934350)

巻号頁・発行日

vol.61, no.2, pp.95-138, 0000

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In this article I have translated and annotated "The Way to Decorate the Drum with the Trophy of War (Inzira yo kwambik ingoma)," a section of the esoteric royal ritual Code, the Ubwiru, of Rwanda. In addition, I have compared the customs of nearby kingdoms of the Great Lakes Region of Africa focusing on the royal drums and mutilation of the bodies of the dead. From this comparison I have discussed that although mutilation of the bodies of dead enemy and placing fetishes on royal drums are found in the different parts of the region, the systematization of the rituals to decorate the royal drum by hanging the enemy king's testicles was found only in Rwanda. Furthermore, I have outlined the history of Rwanda's expeditions to expand the territory and surveyed especially on abahinza (the native chiefs). From this I conclude that "The Way to Decorate the Drum with the Trophy of War" strongly reflects the increase of the military expeditions of the Kigeri IV Rwabugiri in the latter half of the 19th century, especially the Rwandanization of the abahinza's territory in the western and northern regions of the kingdom.本稿はルワンダの王朝秘典ubwiruの1つ「太鼓に戦利品を飾る道」に訳・注をつけた。そしてそれを補うために、まず、王権太鼓と死体毀損に注目しながら大湖地方の諸王国の習俗を比較した。その結果、敵の死体の毀損、王権太鼓への呪物の添付といった個々の要素は大湖地方のあちこちに見られるが、敵王の睾丸で飾りを作って王権太鼓に吊す儀式を制度化した国はルワンダ以外にはなかったことが明らかになった。さらに、ルワンダの対外拡張戦争を概観したうえでヒンザ(土着首長)について考察した。その結果、「太鼓に戦利品を飾る道」は19世紀後半のKigeri IV Rwabugiriの軍事行動の増加、とりわけ西部や北部のヒンザの領域のルワンダ化を色濃く反映していると結論した。

著者

川端 由美子 菊田 大介 安斉 拓 望月 芳和 渡邉 博子 木村 委津子 宮澤 敬子 渡辺 園美 高橋 樹里 浜本 恵子 中村 早美 西間木 昌美 金山 裕子 三森 はるみ 泊 貴美江 宇野 公一

出版者

公益社団法人 日本アイソトープ協会

雑誌

RADIOISOTOPES (ISSN:00338303)

巻号頁・発行日

vol.54, no.5, pp.145-152, 2005-05-15 (Released:2011-03-01)

参考文献数

3

被引用文献数

1 2

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Recently, the number of clinical PET centers is increasing all over Japan. For this reason, the monitoring and control of radiation exposure of employees, especially nurses, in PET-dedicated clinics and institutions are becoming very important issues for their health. We measured the radiation exposure doses of the nurses working at Nisidai Diagnostic Imaging Center, and analyzed the exposure data obtained from them. The exposure doses of the nurses were found to be 4.8 to 7.1 mSv between April 2003 and March 2004. We found that the nurses were mostly exposed to radiation when they had to have contact with patients received an FDG injection or they had trouble with the FDG automatic injection system. To keep radiation exposure of nurses to a minimum we reconfirmed that a proper application of the three principles of protection against radiation exposure was vital.

著者

宇野 公一郎

出版者

東京女子大学論集編集委員会

雑誌

東京女子大学紀要論集 (ISSN:04934350)

巻号頁・発行日

vol.64, no.2, pp.121-175, 2014-03

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This paper is the first part of the study in two parts on the regeneration ritual of the Kingdom of Rwanda performed once in four generations by a cattle king. In the introduction, I have discussed the structure of the ritual, its framework in time and space, and the process of editing its text. Then from the esoteric royal ritual code (ubwiru), I have translated and annotated the "Way of the Lese Majesty (Inzira y 'ikirogoto)" lines 181–199, in which the burial ritual of the cattle kings is summarized, and the "Way of the Watering (Inzira y 'ishoora)" lines 1–686, in which the renewal of the regalia is prescribed.Seen diachronically, the "Way of the Watering" ritual was part of the process uniting the funeral rite, which closed the older cycle of kings (Kigeri, Mibambwe, Yuhi, Mutara, for example) by burying the smoke-dried corpse of the former cattle king (Cyirima) who had guarded the cattle of the kingdom for the past four generations, with the enthronement rites, which inaugurated, on the one hand, the king Kigeri who opened the new cycle of kings (Kigeri, Mibambwe, Yuhi, Mutara) and, on the other, the smoke-dried corpse of the newly deceased cattle king (Mutara) who was to protect the cattle of Rwanda for the next four generations.This process analyzed spatially reveals a ritual geography of the realm as follows: East: West:: North: South:: Past: Present:: Ancestors: Living:: Sacred: Profane.本稿はルワンダ王国において四世代に一度行われる王権の再生儀礼の研究の前半である。序論では、この儀礼の構成、時間的・空間的枠組み、およびテキストの編集過程を論じた。次に、王朝秘典ubwiruの「不敬の道(Inzira y 'ikirogoto)」181–199行の牛王の埋葬法の部分と「水飼いの道」1–686行のレガリアの更新の部分に訳と注を付けた。通時的にとらえると、水飼い儀礼は、一つの周期(例えばKigeri-Mibambwe-Yuhi-Mutara)を後見してきた先代の牛王Cyirimaのミイラを埋葬して古い周期を終わらせる葬送儀礼と、次の周期(Kigeri-Mibambwe-Yuhi-Cyirima)を後見する新しい牛王Mutaraのミイラを作り、その周期の先頭にKigeri王を据える即位儀礼とを組み合わせるプロセスの一環としてとらえることができる。このプロセスを空間的にとらえると、ルワンダ王国には、東 : 西 :: 北 : 南 :: 過去 : 現在 :: 死者 : 生者 :: 聖 : 俗という象徴論が存在したことが明らかになる。

著者

宇野 公一郎

出版者

東京女子大学

雑誌

東京女子大学紀要論集 (ISSN:04934350)

巻号頁・発行日

vol.54, no.2, pp.107-120, 2004-03

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The aim of this paper is to trace the development of administrative practices concerning popular spirit cults in Vietnam from the eleventh century to the eighteenth century. The Mongol invasion gave the first impetus for a more or less systematic recourse to the invisible powers. However, until the early Le period, control applied to a limited number of powerful spirits. Le Thanh Tong inaugurated hierarchized control of the invisible realm which was extended down to the village level in the late Le period.

著者

宇野 公一郎

出版者

日本文化人類学会

雑誌

民族學研究

巻号頁・発行日

vol.49, no.1, pp.86-87, 1984

著者

宇野 公一郎

出版者

日本文化人類学会

雑誌

民族學研究

巻号頁・発行日

vol.45, no.2, pp.111-133, 1980

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The conclusion of my previous paper was that the religious sects of the South should be studied in the depth and the length of Vietnamese history and culture. Here, I have tried to decipher the symbolic geography embedded in the myths and the traditions of the primordial kingdoms and to compare it with the symbolic geography of the western Mekong Delta. The first section is a structural study of the myths described in the first volume of the Earlier Annals (Naoki Ky) of the Comprehensive History of Great Viet (Dai Viet Su Ky Toan Thu) . Descriptions of the first ideal kingdom Van Lang were divided into three parts. The first is about the first king Hung who established the administration. The second is about the child hero who repelled the invader in the time of the sixth Hung king. The third is about the water and the mountain spirits who took charge of the animals and the products of their regions. The first king Hung was born from the union of mountain and water and of China and Vietnam. If a king impairs the cosmological harmony of mountain and water the international harmony will be broken, and vice-versa. The transitional period from one dynasty to the next is the flood (international and cosmological) . The last king of the mythico-historical independent Vietnam was An Duong, who exposed himself to the attack of a Chinese Trieiu Da (m.) by heavily depending on the Golden Turtle (w.). An Duong ran southward into Nghe An and, holding a rhinoceros horn which would give security against drowning, he entered into the east sea with the Golden Turtle. This means the myth had made him accept the mountain element and secured the primordial couple which would give birth to the Vietnamese independent king. The Sea is another mythical world. According to the tradition, An Duong entered into this world from Mo Da Son (Mt. Night) whose image of the night suggests that this mountain was the entrance to another world situated outside-south of Vietnam proper. The second section focuses on these themes. It is shown that the western Mekong region near Chau Doc and the Seven Mountains was divided into three parts. Around Chau Doc Mt. Sam and along the Bassac River was a peopled region and belongs to the present, and everyday life was secured by the goddess of Mt. Sam. Between this area and the Seven Mountains lies the swamp area which belongs to the transitional period from the present to the ideal future. The tradition connects the swamp with the dangerous crocodile which will cause a flood when the Time comes. At the same time the swamp area will be a battlefield of the nations (international flood) . The seven mountains is the Future. The ideal king will be born there. The next theme is the union of water and mountain. Sacred places which have the two elements are androgynous mothers. But at the beginning of the occupation by Historic China, An Duong went outside-south with the primordial union of the two elements. The principle of Mother went with him. The Seven Mountains is this kind of outside mother. It is said that the living Buddha ordered his disciples to plant five magical charms around the Seven Mountains, the mountains being the center. But the central Charm, situated at the foot of Mt. Cam and next to a well, was absent from the quadrilateral formed by the four other charms. The mountains themselves were also absent. The center-mother-future king were symbolically in Cambodia. This center-in-the-outside-south-mountain theme reappears in Nghe An. The shrine of An Duong faces the west and in the west there is Mt. Kim Nhan. The two are symmetrical, one near the sea-outside, the other near the mountain people.

著者

宇野 公一郎

出版者

日本文化人類学会

雑誌

民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.43, no.4, pp.333-354, 1979

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The Vietnamese seem to have had a tendency to symbolize their king and kingdom as a mountain. Kings of the Former Le (980-1009) and the Ly (1010-1225) dynasties built bamboo Nam So'n(Mountain of the South, namely of Vietnam) on their birthdays to annually revitalize their kingdom as well as themselves. And some mountains assumed the protector of the kingship and the superviser of Sino-Vietnamese moral principles. The god of Mt. Dong Co (Thanh Hoa) joined the future Ly Thai Tong in his expedition into Champa. Thai Tong also could repress rebellious princes on the advice of this god. He and his mandarins swore loyalty and filial piety annually before the god's shrine. Mt. Dong Co, however, is not near Hanoi but is situated, as is suggested in the chronicle, in the rugged terrain of the southern fringe of the Red River delta, on the line of demarcation between the delta and the less consolidated southern provinces. The Ngu Hanh So'n(Mountains of Five Elements) or Montagnes de Marbre of Quang Nam. Central Vietnam, were believed to be the protectors of the Nguyen kingdom. And this agregate of rocks is not near the capital but is in the liminal region around Da Nang, a port frequented by Europeans. According to P. Poivre, it was believed that an enemy who could capture this Protector would become master of the kingdom. And in the middle of the eighteenth century, when Poivre came into contact with this belief, Vietnam seems to have been 'en proie. . . a une crise religieuse, a une veritable fievre prophetique' (L. Cadiere) . Bonzes claimed that Heaven's anger had begun to explode because people had abandoned the cult of traditional gods and the teachings of Confucius to worship the God of the Europeans whose aim was the usurpation of the kingdom. Though it is difficult to clarify the relationship between these prophecies and the belief in the Mountains Ngu Hanh, it is important to note that it was the emperor Minh Mang, a hard-liner against western influence, who revived the old beliefs fervently and prohibited Europeans from going on an excursion from Da Nang to the Protector-Mountain. My hypothesis is that during the long history of the Vietnamese southward movement there might have existed similar masses resistantes in the frontiers, that the Protector-Mountain belief might have contributed to the maintenance of the Sino-Vietnamese cultural tradition and to the Vietnamese indefatigable southward movement, and that such mountains might have sometimes become the symbolic nuclei of the Vietnamese 'nationalism' or nativism against foreign threats or invasions. The Protector-Mountain theme was fully elaborated by the Bti'u So'n Ky Hu'o'ng (Radiant Mountain Unearthly Fragrance) sect in the last frontier, western Mekong delta. This sect emerged from the peasants who were exposed, in the reign of Thieu Tri (1841-47) , to the loss of Cambodia, a Vietnamese protecorate under the emperors Gia Long and Minh Mang, and to the Siamese invasions. The Bu'u So'n Ky Hu'o'ng believed that the Ideal King would appear from the Seven Mountains (That So'n or Bay Nui) of Chau Doc province. Some sources suggest that the Ideal King might have been an idealization of the late, the strongest emperor Minh Mang. The eschatology seems to have been widely diffused among the southerners after the establishement of French colonialism and the Seven Mountains region afforded the most important base for southern activists.

著者

宇野 公一郎

出版者

東京女子大学

雑誌

東京女子大学紀要論集 (ISSN:04934350)

巻号頁・発行日

vol.61, no.2, pp.95-138, 2011-03

---

In this article I have translated and annotated "The Way to Decorate the Drum with the Trophy of War (Inzira yo kwambik ingoma)," a section of the esoteric royal ritual Code, the Ubwiru, of Rwanda. In addition, I have compared the customs of nearby kingdoms of the Great Lakes Region of Africa focusing on the royal drums and mutilation of the bodies of the dead. From this comparison I have discussed that although mutilation of the bodies of dead enemy and placing fetishes on royal drums are found in the different parts of the region, the systematization of the rituals to decorate the royal drum by hanging the enemy king's testicles was found only in Rwanda. Furthermore, I have outlined the history of Rwanda's expeditions to expand the territory and surveyed especially on abahinza (the native chiefs). From this I conclude that "The Way to Decorate the Drum with the Trophy of War" strongly reflects the increase of the military expeditions of the Kigeri IV Rwabugiri in the latter half of the 19th century, especially the Rwandanization of the abahinza's territory in the western and northern regions of the kingdom.本稿はルワンダの王朝秘典ubwiruの1つ「太鼓に戦利品を飾る道」に訳・注をつけた。そしてそれを補うために、まず、王権太鼓と死体毀損に注目しながら大湖地方の諸王国の習俗を比較した。その結果、敵の死体の毀損、王権太鼓への呪物の添付といった個々の要素は大湖地方のあちこちに見られるが、敵王の睾丸で飾りを作って王権太鼓に吊す儀式を制度化した国はルワンダ以外にはなかったことが明らかになった。さらに、ルワンダの対外拡張戦争を概観したうえでヒンザ(土着首長)について考察した。その結果、「太鼓に戦利品を飾る道」は19世紀後半のKigeri IV Rwabugiriの軍事行動の増加、とりわけ西部や北部のヒンザの領域のルワンダ化を色濃く反映していると結論した。

著者

宇野 公一郎

出版者

東京女子大学

雑誌

東京女子大学紀要論集 (ISSN:04934350)

巻号頁・発行日

vol.68, no.1, pp.143-181, 2017-09

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In this article, I have translated and annotated the "Path of Drought (Inzira ya Rukungugu)", the "Path of Inundation (Inzira ya Kivu)", the "Path of Bees (Inzira y 'Iinzuki)", and the "Path of Cattle Sickness (Inzira ya Muhekenyi)", from the esoteric royal ritual code (ubwiru), in which are prescribed the rituals curbing drought, inundation, honey bee swarming, and cattle sickness. These rituals are to purify the pollution caused by the natural calamity. The participation of the king is kept to the minimum and a drum made specially for the ritual is used in place of the royal drums, in order to safeguard the kingship against the pollution.本稿はルワンダの王朝秘典から「旱魃の道」(Inzira ya Rukungugu)、「洪水の道」(Inzira ya Kivu)、「蜜蜂の道」(Inzira y 'Iinzuki)、「牛疫の道」(Inzira ya Muhekenyi)に訳・注をつけた。これらの儀礼は穢れを浄化することによって災害を鎮めようとする。宮廷祭祀の中でも王の関与が最も少なく、「旱魃の道」「蜜蜂の道」「牛疫の道」では儀礼に特化した太鼓が作られる。これは恐らく王と王権太鼓を災害の穢れから離して温存するためあろう。

著者

宇野 公一郎(1950-)

出版者

東京女子大学論集編集委員会

雑誌

東京女子大学紀要論集 (ISSN:04934350)

巻号頁・発行日

vol.63, no.2, pp.87-139, 0000

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In this article I have translated and annotated the "Way of Enthronement (Inzira Y'Uubwimika)" from the esoteric royal ritual code (ubwiru) of Rwanda. Once enthroned, the Rwandan king was no longer a human being. This transformation was accomplished through two ritual processes. In the first process a prince became a king by receiving the regalia, taking oaths, and obtaining the public approval. In the second process the new king acquired the supreme power through his participation in the rituals to regenerate the kingdom. Throughout the "Way of Enthronement" was emphasized the military power of the new king to gain triumphs over the enemy kingdoms. This reflected the fact that Rwanda was incessantly at war during the eighteenth and the nineteenth centuries. It was also mainly from the military concerns that the interregnum was made shortest.本稿はルワンダの王朝秘典ubwieuから「即位の道」(Inzira Y'Uubwimika)に訳・注をつけた。ルワンダでは王は人間ではなく、即位式が人間を王に変えた。即位式は二つの儀礼過程から成る。一つは、先王からのレガリアの引継、宣誓、公衆への顔見せと承認によって一人の王子が王になる過程である。もう一つは、王国を甦らせる諸儀礼の主役を演じることを通じて新王が至高性を獲得していく過程である。「即位の道」で、終始一貫して強調されるのは王の軍事機能、敵国に勝つ能力である。これは18–19世紀のルワンダが恒常的な臨戦態勢をとっていたことと符合する。空位期を「乗り越えるべき難局」と見なし、手早く新王を即位させてしまうのも、軍事的配慮が大きく作用していたと思われる。この軍事の卓越にルワンダの即位式の一つの大きな特徴を見ることができるだろう。

著者

宇野 公一郎(1950-)

出版者

東京女子大学論集編集委員会

雑誌

東京女子大学紀要論集 (ISSN:04934350)

巻号頁・発行日

vol.64, no.2, pp.121-175, 0000

---

This paper is the first part of the study in two parts on the regeneration ritual of the Kingdom of Rwanda performed once in four generations by a cattle king. In the introduction, I have discussed the structure of the ritual, its framework in time and space, and the process of editing its text. Then from the esoteric royal ritual code (ubwiru), I have translated and annotated the "Way of the Lese Majesty (Inzira y 'ikirogoto)" lines 181–199, in which the burial ritual of the cattle kings is summarized, and the "Way of the Watering (Inzira y 'ishoora)" lines 1–686, in which the renewal of the regalia is prescribed.Seen diachronically, the "Way of the Watering" ritual was part of the process uniting the funeral rite, which closed the older cycle of kings (Kigeri, Mibambwe, Yuhi, Mutara, for example) by burying the smoke-dried corpse of the former cattle king (Cyirima) who had guarded the cattle of the kingdom for the past four generations, with the enthronement rites, which inaugurated, on the one hand, the king Kigeri who opened the new cycle of kings (Kigeri, Mibambwe, Yuhi, Mutara) and, on the other, the smoke-dried corpse of the newly deceased cattle king (Mutara) who was to protect the cattle of Rwanda for the next four generations.This process analyzed spatially reveals a ritual geography of the realm as follows: East: West:: North: South:: Past: Present:: Ancestors: Living:: Sacred: Profane.本稿はルワンダ王国において四世代に一度行われる王権の再生儀礼の研究の前半である。序論では、この儀礼の構成、時間的・空間的枠組み、およびテキストの編集過程を論じた。次に、王朝秘典ubwiruの「不敬の道(Inzira y 'ikirogoto)」181–199行の牛王の埋葬法の部分と「水飼いの道」1–686行のレガリアの更新の部分に訳と注を付けた。通時的にとらえると、水飼い儀礼は、一つの周期(例えばKigeri-Mibambwe-Yuhi-Mutara)を後見してきた先代の牛王Cyirimaのミイラを埋葬して古い周期を終わらせる葬送儀礼と、次の周期(Kigeri-Mibambwe-Yuhi-Cyirima)を後見する新しい牛王Mutaraのミイラを作り、その周期の先頭にKigeri王を据える即位儀礼とを組み合わせるプロセスの一環としてとらえることができる。このプロセスを空間的にとらえると、ルワンダ王国には、東 : 西 :: 北 : 南 :: 過去 : 現在 :: 死者 : 生者 :: 聖 : 俗という象徴論が存在したことが明らかになる。

著者

宇野 公一郎

出版者

東京女子大学

雑誌

東京女子大学紀要論集 (ISSN:04934350)

巻号頁・発行日

vol.49, no.2, pp.137-198, 1999-03-10

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Get article s'attache a donner du Mu'o'ng Dong (Vinh Dong, Kim Boi), l'un des plus grands mu'o'ngs (seigneuries) du groupe ethnique Mu'o'ng dans la province de Hoa Binh, une presentation ethno-historique portant sur la periode qui va du debut de la dynastie vietnamienne des Le (XVe siecle) jusqu' a la fin des Nguyen (XIXe siecle). En se fondant sur les chroniques/genealogies du Mu'o'ng Dong, du Mu'o'ng Co'i (Ke So'n, Lu'o'ng So'n), du Mu'o'ng Bo' (Ha Bi, Kim Boi) et du Mu'o'ng Rech (Nat So'n Thu'o'ng Giap, Kim Boi), l'auteur examine les alliances matrimoniales et politiques etablies entre les ≪sept mu'o'ng du Mu'o'ng Dong≫, montre l'existence d'un systeme englobant et hierarchisg ≪a emboitements≫ (G. Condominas) chez les Mu'o'ng comme chez les Thais, et developpe une critique des theses de l'ethnologue vietnamien Nguyen Tu' Chi a l'egard de l'evolution des systemes politiques mu'o'ng (Nguyen Tu' Chi 1988; Tran Tu' 1996b).