著者

安渓 遊地

出版者

山口県立大学

雑誌

山口県立大学学術情報 (ISSN:18826393)

巻号頁・発行日

vol.9, pp.39-56, 2016-03-31

---

This is a collection of the records written by a journalist and an opinion-leader in the domain of religion: MATANI Ruikotsu(1869-1956). It is supplemented by the manuscripts and narratives of his adopted daughter Fumiko(1919-1999). As one of her sons, I used to listen to her tell of adventures in Kyoto, Yamaguchi, and Inner Mongolia during the time of Imperial Japan. At the age of five, she met with her mother's mother Yone. Having grown up in a family belonging to the Feudal Clan of Mōri(todayʼs Yamaguchi), Yone herself was like a samurai. When Fumiko began working in the newspaper company Chūgai Nippō in 1928, the owner-editor of the paper Ruikotsumade her to work as his secretary. Among many other celebrities, she encountered a vagabond Haiku poet Santōka. When she decided to seek refuge from the ultra-patriotism of Imperial Japan, she took a honeymoon in a remote place: Inner Mongolia, where her future husband worked for the intelligence services as a young Buddhist.

著者

安渓 遊地 安渓 貴子

出版者

山口県立大学

雑誌

山口県立大学國際文化學部紀要 (ISSN:13427148)

巻号頁・発行日

vol.11, pp.55-67, 2005-03-25

---

This is a collection of the narratives of Mr. AKAGI Hayashi, an eminent story-teller living in Tokuji Town, Yamaguchi Prefecture. Based on his field surveys begun five decades ago, he kindly invited us to visit sites of historical and folkloric interest scattered throughout Tokuji. Every time he guided us, we were happily surprised by his ability to narrate centuries-old oral traditions in detail as if they happened only yesterday. The core of his narratives was the Herculean acts of a Buddhist priest, Saint Chogen (1121-1206), who used timbers from the Tokuji forest to rebuild the Todaiji Temple, a World Heritage in Nara, which had been destroyed during the civil war of Genji and Heike. Although almost every cultural heritage in Tokuji, Buddhist statues, saunas, tea cultivation, paper-making and so on, is affiliated to Saint Chogen, Mr. AKAGI also expands his vivid biographic narratives to such recent times as Santoka (1882-1940), a famous poet of haiku, who lived and died as a vagabond mendicant.

著者

安渓 遊地 安渓 貴子

出版者

山口県立大学

雑誌

山口県立大学大学院論集

巻号頁・発行日

vol.7, pp.1-29, 2006-03-22

---

Los autores visitaron la Universidad Publica de Navarra en Pamplona de abril a septiembre de 2005, gracias a un programa de intercambio entre la prefectura de Yamaguchi y la Communidad Foral de Navarra. Navarra es bien conocida come el lugar de nacumiento

著者

安渓 遊地

出版者

日本文化人類学会

雑誌

民族學研究 (ISSN:24240508)

巻号頁・発行日

vol.53, no.1, pp.1-30, 1988-06-30 (Released:2018-03-27)

---

日本南端の八重山諸島は、山と川と田がある高い島(田国(タンダン)島)と平坦な隆起サンゴ礁の低い島(野国(スングン)島)とからなっている。田国島である西表(いりおもて)島とその東の野国島である黒島は,昔から物々交換によって結ばれていた。主な交易品は、西表島からの稲束と水田の肥料としての黒島のソテツの葉の灰で、西表島の白米と黒島の麦・豆・海藻の贈与交換も盛んだった。1477年の済州島漂流民の記録は、西表島と周辺の低い島を結ぶ米の交易網の古さを示している。その後1637年から1902年(明治36年)まで続いた人頭税の制度のもとで黒島を除くほとんどの低い島の住民は西表島に通って水田耕作することを強制された。この結果、稲作をおこなわない黒島だけが西表島との交易を続けることになった。稲束と灰をめぐる両島の物々交換は、現金使用がひろまる大正時代も続き、1930年(昭和5年)頃に稲の新品種・蓬莱米(ほうらいまい)が普及し、化学肥料がひろく使われるようになって終わりをつげた。両島問以外の交易活動との比較を踏まえて、以下の点が結論できる。(1)八重山内部の交易は,隣りあう地域の立地と生業の違いに基づいていた。(2)一方、それは悪性マラリアの伝播・津波の災害といった歴史的事件、人頭税下の稲作の強制・移住の禁止などの政治的な制約によっても大きく左右された。(3)もっとも大きい購買力と一定の単位をもつ稲束は「貨幣」の役割を果たした。(4)この「貨幣」を生産することができない黒島の人々は、みかけは対等な交易関係のなかで従属的な地位におかれることがあった。

著者

安渓 遊地

出版者

山口県立大学

雑誌

山口県立大学國際文化學部紀要 (ISSN:13427148)

巻号頁・発行日

vol.8, pp.107_a, 78_a-69_a, 2002-03-25

---

This is the summarized record of a 10-year conflict between a local Japanese woman and Mr. TATEMATSU Wahei, a famous writer. Ten years ago, the author and his wife stayed on an island in southernmost Japan, where they met with the woman. She narrated to them the islanders' animistic cosmology and the local wisdom that had been handed down through generations. They agreed to work together, and printed the narratives to be read by the islanders. Later, Mr. Tatematsu visited the island, obtained the pamphlet, and made use of it. He published articles using her narratives including her name and the name of the island. However, because the narrator and the editors were not informed, they unanimously protested to him about such an abuse of their work. Further, the woman could no longer continue her work of dyeing and weaving textiles because of the increase of the tourists wishing to see her. Knowing that these visitors were guided by the book written by Mr. Tatematsu, she and the editers demanded a withdrawal of the copies of his book to stop the violation of their human rights of privacy and copyright. The writer neglected their demands for a whole year until he was openly blamed for other plagiarisms from the writings of criminals under sentence of death. With this news, the woman decided to organize an association to cope with the' human rights violations by Mr. Tatematsu.

著者

安渓 遊地

出版者

山口県立大学

雑誌

基盤研究(C)

巻号頁・発行日

1995

---

2年度にわたり沖縄県西表島の西部地区を中心に研究をおこなった。古くからの在来集落でありながら、まとまった記録がほとんど作成されてこなかった星立(干立)集落で民俗や方言の記録づくりに意欲をもつ住民の方(与那国茂一氏)との共同作業をおこなった。執筆者との密接な連係の上で、1)下原稿の校合、2)目次の作成、3)訂正・増補、4)追加執筆すべき項目の確認をへて、5)ワープロ入力へ進めた。その後、集落の最大の祭である節祭に合せて滞在し、執筆部分の多くをしめている節祭の実際を参与観察した。初年度に、400字づめ原稿用紙150枚分の下原稿をつくり、2年度には、それを200枚相当の印刷用の版下として話者に贈呈した。こうした地域誌づくりは島の住民の大きな関心を呼び起こした。例えば、祭の中のある芸能の台詞に細部で食い違う複数の伝承がある時、どれを記録に収録すべきかをめぐって激しい議論が公の場でも闘わされることを知った。「記録」とそれにともなう「撹乱」の問題は、文化人類学をはじめとする野外科学の研究倫理の中心的なテーマのひとつであるが、調査期間中に干立集落では、祭の撮影等の取材について「1、取材許可の腕章を付ける、2、ともに祈りをささげる、3、立ち入り禁止区域を守る、4、公表の前に許可を求める」の4条件を住民が主体となって決定した。2年間の研究の結論としては、1)たとえ、話者が筆をとるにしても、「記録」という行為はそれにともなう「撹乱」について事前に十全の配慮を要すること。2)「記録」のガイドライン作りも、住民が主体となって進めるものであって、外部の研究者の役割は、あくまでそのための助言程度に止まるべきであると考えられた。

著者

國分直一著 安渓遊地編

出版者

國立臺灣大學圖書館

巻号頁・発行日

2011

著者

安渓 遊地 安渓 貴子 安渓 貴子

出版者

山口県立大学

雑誌

山口県立大学國際文化學部紀要 (ISSN:13427148)

巻号頁・発行日

vol.13, pp.57-73, 2007-03-31

---

Mr. AKAGI Hayashi, an eminent storyteller of Tokuji, passed away on the 30^<th> of November 2005. This article introduces his narratives recorded in 2004 about the local history and folkloric traditions in Tokuji District, northern Yamaguchi City. Part 1 is a record of our visit to locations of historical interests, guided by Mr. Akagi. He showed us the places where Saint Chogen (1121-1206) performed his Herculean work to collect timber to reconstruct Todaiji Temple in Nara. Part 2 deals with the folklore of Tokuji : festivals, daily food, and encounters with mythical or extinct creatures, a golden kite, a white pheasant, serpents, and wolves. Part 3 is an extract of Mr. Akagi's manuscripts. We have chosen his biographical writings. He was raised in a family of soma or professional forest workers, who felled trees, sawed wood, and made rafts to flow down the Saba River. His house is located on the riverbank, and his family members have voluntarily undertaken the task of looking after passengers, who crossed the big river on a narrow wooden bridge. They are proud of the result that they have saved dozens of human lives from drowning.

著者

安渓 遊地

出版者

山口県立大学

雑誌

山口県立大学國際文化學部紀要 (ISSN:13427148)

巻号頁・発行日

vol.12, pp.A1-A9, 2006-03-07

---

ある日本の島で出会った女性は,「もし人が救われるなら,学問で救われる。人が滅びるならば,学問で滅びる」という知恵の言葉を,島の高齢者から教わって育った。そして,民俗や植物についての知識に興味をもつ少女となったあと,島を訪れるさまざまな研究者と接することになるが,その中で,お手本とすべき人はごく少数であった。彼女の記憶に残るのは,資料を借りて返さぬ人,島びとの研究の成果を自分のもののように発表する教授など,島びとを人間としてあつかわないおごりに満ちた姿だった。こうした悲しみの語りを教材として,いかにしてフィールドワークにおける研究という営みをめぐる問題点を乗り越えることができるのか,それを学生たちとともに考えてみたい。

著者

安渓 遊地

出版者

日本文化人類学会

雑誌

文化人類学 (ISSN:13490648)

巻号頁・発行日

vol.70, no.4, pp.528-542, 2006-03-31

---

In this paper, I narrate my experience of ethical difficulties during my three decades of field surveys on Iriomote Island. one of the southernmost islands of Japan, in the prefecture of Okinawa. Although the island is famous for its well-preserved nature such as the Iriomote wild cat and coral reefs, its islanders have suffered from various adversities: severe capital tax systems (1636-1902), tropical fever malaria (until the 1960s) and underpopulation after WWII. When I first visited the island at the age of 23, some islanders told me that they were tired of so-called "researchers," who came to the islands by dozens. Since then, they have continued to tell me, "Researchers, go home! Only those who agree to be our friends are welcome." Then, the question was how a researcher could be a friend of the islanders, while continuing to conduct field surveys among them. Episode 1 in my paper describes a perilous encounter with a drunken islander. He criticized me about my research on ethnoarcheology. He suspected that I stole artifacts buried in the tombs of abandoned villages. I failed to explain him what my research was, but angrily demanded some apologies from him. In reply, he seized a bottle and aimed it at my head so as to strike me down... However, thanks to that quite frank encounter, we became very good friends afterwards, and he helped me in my research of placenames in abandoned villages. Episode 2 deals with my trials to publish ethnographies in the name of local speakers rather than researchers. Former inhabitants of abandoned villages had prepared manuscripts, and my wife and I helped to compile them for publication in three volumes. Then we planned to help an inhabitant of an existing village to do a similar thing with us, and he tried to put some oral traditions of his own family in a manuscript. That caused misunderstanding and frustration among the other villagers, however, because they felt that his manuscript contained non-authentic versions of songs sung during their solemn festivals. They convened a general assembly of the villagers, and I was summoned to explain to them which tradition was more authentic and right. Episode 3 is a record of the endeavors to establish an agricultural cooperative of organic rice farmers in Iriomote. Since the 1980s, the local government forced the rice cultivators of Okinawa to initiate insecticide use in their rice fields. In the 70's, I had studied traditional rice cultivation in Iriomote, and found that its traditional rice varieties and their cultivation systems came from southern islands and Taiwan, and seldom from northern islands, including mainland Japan. I was also afraid of the side-effects of insecticide in Iriomote paddy fields, not just for human beings, but also for endangered species such as the wildcats that feed on the smaller animals living around the paddy fields. In collaboration with a local leader, Kinsei Ishigaki, I held a symposium in Iriomote, inviting some 200 local people, and told them of the dangers of insecticide and the possibilities of commercializing organic rice. The following year, when they organized a cooperative and tried to sell their organic rice directly to consumers, I could not help but become an advisor to them and a voluntary salesman for their rice. Many obstacles surrounded us: hostile public servants, debt collectors, rice dealers, and fraudsters. Business was far more difficult than doing field surveys, and I even made sales pitches for the rice at the annual meeting of the Ethnological Society of Japan when invited to give a speech on research ethics. It took about 15 years until the cooperative finally managed to pay back the rest of their debts. Now some of the islanders regard my family as their relatives. We can learn from these exercises that it is, as a rule, better to refrain from doing business with the persons we study, but also that if we do start collaborating with them, we should continue to do so for life.