著者

板橋 作美

出版者

国立大学法人 東京医科歯科大学教養部

雑誌

東京医科歯科大学教養部研究紀要 (ISSN:03863492)

巻号頁・発行日

vol.25, pp.78-96, 1995 (Released:2020-09-28)

著者

板橋 作美

出版者

国立大学法人 東京医科歯科大学教養部

雑誌

東京医科歯科大学教養部研究紀要 (ISSN:03863492)

巻号頁・発行日

vol.21, pp.93-104, 1991 (Released:2020-09-28)

著者

板橋 作美

出版者

国立大学法人 東京医科歯科大学教養部

雑誌

東京医科歯科大学教養部研究紀要 (ISSN:03863492)

巻号頁・発行日

vol.35, pp.1-16, 2005 (Released:2018-07-06)

著者

板橋 作美

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.43, no.2, pp.156-185, 1978-09-30 (Released:2018-03-27)

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Y is a village in the southwest of Gumma Prefecture, consisting of 181 households, rearing silkworms and planting konjak (devil's tongue). Y villagers believe that extremely lucky success, especially economical success, of neighbors can be attributed to two kinds of supernatural forces. One is mystical power of osaki, a folk-zoological term for a small animal resembling a mouse or a weasel, which, by order of his master or his own will, thieve silkworms, cocoon, wheat powder or other properties of neighbors and make his master wealthy, or possess neighbors who then become mentally or physically ill and at times die. Those who keep osaki in their houses are called osakimochi or osaki-holders, and they are segregated in terms of marriage, for osaki-holding is believed to be transmitted to all relatives of the spouse of the osaki-holder and to all the children of the osaki-holders, paternally and maternally. Another is evil magic of sanrinboo, who are believed to practice magical rites secretly in order to deprive properties of neighbors. Usually they are very stingy but on the day of sanrinboo they present food to neighbors generously, and if neighbors receive it, all their wealth wil be taken away. Y is devided into 13 koochi, small local units whose members are bound in co-operative mutual aid relations. These units, however, vary in terms of their social cohesion or solidarity. Koochi which have few or no osaki-holders and sanrinboo keep, in general, strong social cohesiveness, while those koochi which have many osaki-holders and sanrinboo and suffer from much osaki-possession have a looser social structure. These koochi have been increasing in the number of households by new comers from outside and branch families from other koochi. They have co-operative mutual aid relations and religious relations with the members of other koochi, rather than own, and their relations between main and branch families cut across the koochi boundaries. Moreover, the socio-economic hierarchy in such koochi is unstable : old families become poorest and new families become wealthy suddenly. In contrast, those which have few osaki-holders and sanrinboo maintain their social hierarchy or order : old families keep their social and economic prestige, new branch families are organized in patrilinial kinship, mostly in their main families' koochi. As mentioned above, the beliefs of osaki-holders and sanrinboo seem to be related to the weakness and instability of social structure of the local community, and seem to regulate and make clear the individuals' ambiguous social position caused by such social circumstances. The osaki-holders and sanrinboo are believed to be wealthy. In fact, those who are suspected as sanrinboo are rich and, moreover, they have become rich suddenly, mostly by unfair and not traditional means of acculating wealth. On the other hand, the socio-economical status of all osaki-holders are not high, but notorious osaki-holders, whose osaki-spirits have possessed neighbors frequently or brought much misfortune on neighbors, have become remarkably rich in a brief period of a few decades. In most cases of osaki-spirit posession, osaki-holders belong to the middle or high classes economically and victims to low or middle. This fact may be interpreted as : alleging the occurrence of osaki-possession, the victim may try to accuse a neighbor of extremely rapid accumulation of much wealth by immoral economic activity.

著者

板橋 作美

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.2, pp.156-185, 1978-09-30

---

Y is a village in the southwest of Gumma Prefecture, consisting of 181 households, rearing silkworms and planting konjak (devil's tongue). Y villagers believe that extremely lucky success, especially economical success, of neighbors can be attributed to two kinds of supernatural forces. One is mystical power of osaki, a folk-zoological term for a small animal resembling a mouse or a weasel, which, by order of his master or his own will, thieve silkworms, cocoon, wheat powder or other properties of neighbors and make his master wealthy, or possess neighbors who then become mentally or physically ill and at times die. Those who keep osaki in their houses are called osakimochi or osaki-holders, and they are segregated in terms of marriage, for osaki-holding is believed to be transmitted to all relatives of the spouse of the osaki-holder and to all the children of the osaki-holders, paternally and maternally. Another is evil magic of sanrinboo, who are believed to practice magical rites secretly in order to deprive properties of neighbors. Usually they are very stingy but on the day of sanrinboo they present food to neighbors generously, and if neighbors receive it, all their wealth wil be taken away. Y is devided into 13 koochi, small local units whose members are bound in co-operative mutual aid relations. These units, however, vary in terms of their social cohesion or solidarity. Koochi which have few or no osaki-holders and sanrinboo keep, in general, strong social cohesiveness, while those koochi which have many osaki-holders and sanrinboo and suffer from much osaki-possession have a looser social structure. These koochi have been increasing in the number of households by new comers from outside and branch families from other koochi. They have co-operative mutual aid relations and religious relations with the members of other koochi, rather than own, and their relations between main and branch families cut across the koochi boundaries. Moreover, the socio-economic hierarchy in such koochi is unstable : old families become poorest and new families become wealthy suddenly. In contrast, those which have few osaki-holders and sanrinboo maintain their social hierarchy or order : old families keep their social and economic prestige, new branch families are organized in patrilinial kinship, mostly in their main families' koochi. As mentioned above, the beliefs of osaki-holders and sanrinboo seem to be related to the weakness and instability of social structure of the local community, and seem to regulate and make clear the individuals' ambiguous social position caused by such social circumstances. The osaki-holders and sanrinboo are believed to be wealthy. In fact, those who are suspected as sanrinboo are rich and, moreover, they have become rich suddenly, mostly by unfair and not traditional means of acculating wealth. On the other hand, the socio-economical status of all osaki-holders are not high, but notorious osaki-holders, whose osaki-spirits have possessed neighbors frequently or brought much misfortune on neighbors, have become remarkably rich in a brief period of a few decades. In most cases of osaki-spirit posession, osaki-holders belong to the middle or high classes economically and victims to low or middle. This fact may be interpreted as : alleging the occurrence of osaki-possession, the victim may try to accuse a neighbor of extremely rapid accumulation of much wealth by immoral economic activity.

著者

板橋 作美

出版者

国立大学法人 東京医科歯科大学教養部

雑誌

東京医科歯科大学教養部研究紀要 (ISSN:03863492)

巻号頁・発行日

vol.26, pp.56-72, 1996 (Released:2020-09-28)

著者

小松 和彦 板橋 作美 常光 徹 小馬 徹 徳田 和夫 關 一敏 内田 忠賢 高田 衛

出版者

国際日本文化研究センター

雑誌

基盤研究(A)

巻号頁・発行日

1999

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三年計画の研究は以下の四つのテーマに従って展開され、成果がまとめられた。(1)怪談・妖怪関係資料の収集及び民俗調査:全国各地(青森・東京・福島・千葉・石川・富山・新潟・愛知・京都・香川・愛媛・高知・福岡・長崎・沖縄等)でおこない、報告書(冊子体)に各分担者が三年間の調査・研究をまとめた。(2)怪異伝承データベース構築のための事例収業とカード化:民俗学関係雑誌さらには近世の随筆から妖怪・怪異関連の記事を抜き出し、情報カードの作成を行なった。作成した情報カードの件数は13,364件にのぼり、それらの書誌情報のコンピュータ入力を終了した。一般公開をみこした怪異伝承データベースの利用方法についての議論は今後の課題であるが、民俗学における妖怪・怪異研究の動向把握など現時点でも幅広い活用が期待できる。(3)怪異・妖怪研究の研究動向調査:網羅的な文献リストを作成した。また追加で妖怪・怪異研究に従事している外国人研究者のリストを調査可能な限りにおいて作成した。今回の調査で、日本の妖怪・怪異は近年関心を集め続けてきたことがわかった。.今後予定しているインターネットを通じた怪異伝承データベースの公開は国際的に価値の高い情報発信となることが予想される。(4)一般公開:本研究の成果の一部は、国立歴史民俗博物館の企画展「異界万華鏡」に生かされた。またSCS討論会「異界ルネッサンス」を催した。これは国際日本文化研究センターと国立歴史民俗博物館の間で衛星中継による公開テレビ討諭会である。いずれも一般入場者からの高い関心を得た。

著者

板橋 作美

出版者

国立大学法人 東京医科歯科大学教養部

雑誌

東京医科歯科大学教養部研究紀要 (ISSN:03863492)

巻号頁・発行日

vol.28, pp.34-60, 1998 (Released:2020-09-28)

著者

板橋 作美

出版者

国立大学法人 東京医科歯科大学教養部

雑誌

東京医科歯科大学教養部研究紀要 (ISSN:03863492)

巻号頁・発行日

vol.18, pp.15-28, 1988 (Released:2020-09-28)

著者

吉田 禎吾 板橋 作美

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.40, no.2, pp.146-150, 1975-09-30 (Released:2018-03-27)

著者

板橋 作美

出版者

国立大学法人 東京医科歯科大学教養部

雑誌

東京医科歯科大学教養部研究紀要 (ISSN:03863492)

巻号頁・発行日

vol.27, pp.102-128, 1997 (Released:2020-09-28)

著者

板橋 作美

出版者

国立大学法人 東京医科歯科大学教養部

雑誌

東京医科歯科大学教養部研究紀要 (ISSN:03863492)

巻号頁・発行日

vol.34, pp.27-62, 2004 (Released:2018-07-06)

著者

板橋作美

出版者

国立大学法人 東京医科歯科大学教養部

雑誌

東京医科歯科大学教養部研究紀要 (ISSN:03863492)

巻号頁・発行日

vol.38, pp.55-78, 2008-03-31 (Released:2018-07-06)

著者

板橋作美

出版者

国立大学法人 東京医科歯科大学教養部

雑誌

東京医科歯科大学教養部研究紀要 (ISSN:03863492)

巻号頁・発行日

vol.39, pp.19-34, 2009

著者

板橋 作美

出版者

東京医科歯科大学教養部

雑誌

東京医科歯科大学教養部研究紀要 (ISSN:03863492)

巻号頁・発行日

no.39, pp.19-34, 2009