著者
武中 桂
出版者
東北社会学会
雑誌
社会学年報 (ISSN:02873133)
巻号頁・発行日
vol.37, pp.49-58, 2008-07-17 (Released:2013-12-27)
参考文献数
5

「環境保全」を目標にひとつの空間に多様な立場から人々が働きかけるとき,その空間に求める役割の違いから対立が生じる場合がある.一方,本稿で事例とする蕪栗沼は,地域住民と自然保護団体が求める役割は異なるが,現在,そこに際だった対立はない. かつての蕪栗沼は,草刈り,魚獲り,狩猟の場など,沼の周辺集落の人々の生活の場であった.昭和40年頃を境に,生活における人々と沼との具体的な関係は次第に希薄になったが,沼の周辺水田で耕作する彼らにとって,蕪栗沼は今も「遊水地」として必要である.反面,天然記念物であるマガンの飛来を理由に,自然保護団体は「マガンのねぐら」としての重要性を指摘する.特に1996年,沼の全面掘削の是非をめぐり,地域住民は賛成/保護団体は反対というように,両者間の相違が顕著に現れた. だが,2005年に蕪栗沼と周辺水田がラムサール条約に登録されたのを受け,保護団体が沼への人為的介入の必要を考えはじめた.彼らの認識の変化は,「遊水地」として沼を機能させるために人為的介入を求める地域住民の見解と一致する.これを地域住民の側から捉えると,彼らの発言や作業が,結果的に「マガンのねぐら」として沼のあり方を問う保護団体の理念にも応じているということである.このような地域住民の姿勢は,単に生活における必要な行為としてではなく,ラムサール条約登録湿地に対して,そこで自分たちが築いてきた「歴史」を埋め戻す営為であると提示することができる.
著者
武中 桂
出版者
環境社会学会
雑誌
環境社会学研究 (ISSN:24340618)
巻号頁・発行日
vol.12, pp.104-119, 2006-10-31 (Released:2018-12-25)
被引用文献数
1

本稿は,札幌市近郊の大規模森林を事例に,行政の管理下にある自然環境に対して,かねてからその周辺に暮らす人びとが今日に至るまでどのようにかかわってきたを考察したものである。野幌国有林は,昭和43年(1968年)に「北海道開基百年」を記念して道立自然公園に指定されて以来,「野幌森林公園」として知られている。ライフスタイルの変化や都市化などにより自然環境に触れる機会が減少傾向にある現代,そこは近隣住民にとっての「身近な自然」であり,多くの人びとに幅広く利用されている。一方で,指定直前まで,そこは周辺部落に暮らす人びとの生活の糧「ヤマ」であった。ただし,次第に生活の糧としての国有林の役割は薄れ,自然と「ヤマ」との関係は希薄になる。野幌部落の人びとは物理的な要因を認めつつも,その決定的な理由を「公園化」に求める。そしてそこが公園であるという現実を理解しながらも,彼らは今なお野幌国有林を「ヤマ」と呼び,「ヤマ」を守る活動を続け,そこを「ヤマ」として生活意識につなぎとめている。よって,現在の野幌国有林を,「重層的な環境意識を備えた空間」として提示することができる。さらに,野幌部落の人びとは今日に至っても国有林を「自分たちのヤマ」とし,「かかわることの正当性」を主張する。その根拠は,生活設計の結果として大地を切り開く行為としての「開拓」にある。つまり,具体的な働きかけの場面を喪失しても,入植当初からの土地に関する区分と領有意識を受け継いでいる意味において,ある種の「所有」を正当化しているのである。
著者
武中 桂//庄司 知恵子 庄司 知恵子
出版者
神戸女学院大学
雑誌
女性学評論 (ISSN:09136630)
巻号頁・発行日
vol.29, pp.91-118, 2015-03

This article is focused on social organizations for women "KANNON-KOU" and "NENBUSTU-KOU" in a hamlet (mura). This article explains the relationship between local women and women's social organizations. It then clarifies the gradual change in the relationship. Finally, it discusses the meaning of the gradual change.Generally there is a social organization for men called "KEIYAKU-KOU" in a hamlet. Hamlets establish some social organizations depending on gender and age. "KANNON-KOU" and "KEIYAKU-KOU" are social organizations for women. Previously, people were recognized as a member of that hamlet when they belonged to an organization there. Therefore, we can understand changes in the relationship between local women and their organizations by discussing the changes in"KANNON-KOU" and "NENBUTSU-KOU".In Kitakami-cho, "KANNON-KO" is defined as "a group of wives". Women must belong to"KANNON-KOU" when they get married with men who live in this community. This organization has a role of praying for easy childbirth. Members spend two days in a year, eating lunch and dinner together, praying God and deepening their friendship with each other. But older members were very strict on younger members. However after the Great East Japan Earthquake, "KANNON-KO" did not function at all and some of them have already been disbanded.On the other hand, "NENBUTSU-KOU" is defined as "a group of mothers-in-law". Women move to "NENBUTSU-KOU" from "KANNON-KOU" when their son(s) get married. The main purpose of "NENBUTSU-KOU' is to pray for their ancestors. While they do eat meals together in the same way as "KANNON-KOU", there is no strictness. Further, "KANNON-KOU" has continued after the Great East Japan Earthquake.Local organizations for women and the implications have gradually changed with their daily life in the hamlet. The fact that "KANNON-KOU" had already been disbanded and "NENBUTSU-KOU" continues demonstrate what is the most important thing for women's life in this hamlet.This article is focused on social organizations for women "KANNON-KOU" and "NENBUSTU-KOU" in a hamlet (mura). This article explains the relationship between local women and women's social organizations. It then clarifies the gradual change in the relationship. Finally, it discusses the meaning of the gradual change.Generally there is a social organization for men called "KEIYAKU-KOU" in a hamlet. Hamlets establish some social organizations depending on gender and age. "KANNON-KOU" and "KEIYAKU-KOU" are social organizations for women. Previously, people were recognized as a member of that hamlet when they belonged to an organization there. Therefore, we can understand changes in the relationship between local women and their organizations by discussing the changes in"KANNON-KOU" and "NENBUTSU-KOU".In Kitakami-cho, "KANNON-KO" is defined as "a group of wives". Women must belong to"KANNON-KOU" when they get married with men who live in this community. This organization has a role of praying for easy childbirth. Members spend two days in a year, eating lunch and dinner together, praying God and deepening their friendship with each other. But older members were very strict on younger members. However after the Great East Japan Earthquake, "KANNON-KO" did not function at all and some of them have already been disbanded.On the other hand, "NENBUTSU-KOU" is defined as "a group of mothers-in-law". Women move to "NENBUTSU-KOU" from "KANNON-KOU" when their son(s) get married. The main purpose of "NENBUTSU-KOU' is to pray for their ancestors. While they do eat meals together in the same way as "KANNON-KOU", there is no strictness. Further, "KANNON-KOU" has continued after the Great East Japan Earthquake.Local organizations for women and the implications have gradually changed with their daily life in the hamlet. The fact that "KANNON-KOU" had already been disbanded and "NENBUTSU-KOU" continues demonstrate what is the most important thing for women's life in this hamlet.