5 0 0 0 知の論理
- 著者
- 小林康夫 船曳建夫編
- 出版者
- 東京大学出版会
- 巻号頁・発行日
- 1995
1 0 0 0 IR KastomとSkul--ヴァヌアツ,マレクラ島の社会変化に関する微視的検討と理論的考察
- 著者
- 船曳 建夫
- 出版者
- 東京大学東洋文化研究所
- 雑誌
- 東洋文化研究所紀要 (ISSN:05638089)
- 巻号頁・発行日
- no.93, pp.p31-66, 1983-11
Recent studies on social changes in Melanesia initiated by contact with the West could be divided into two: 1) those on the consequential changes among inhabitants after their closed society was opened up by westerners'visits ; 2) those on socio-political changes at a stage when a small community as a whole after its initial changes is going through social and institutional re-formation. The former are mostly concerned with the process of traditional culture being influenced by Western civilization and the latter with that of traditional society being re-structuralized into a much wider framework, for example, a nation. In the south-western part of Malekula Island, the New Hebrides, however, we can find the two kinds or stages of change referred to occurring in two adjacent areas. In the interior region, the inhabitants called Mbotgote are undergoing initial influence from the West on their culture, though they still keep their own way of life. On the coast, more west-ernized villagers who were converted to Christianity in their own or preceding generations now see a new situation arising from the imminent political schedule of the nation's independence.The author first describes the historical and cultural background of the New Hebrides archipelago and also that of the South-West of Malekula Island.In the description of the setting and the later discussion, a pair of notions, kastom and skul, is used as the analytical framework. Kastom in a narrow sense means ritual objects and, more broadly, anything proper to traditional life.Skul means a church as well as a school, but it has also a broader meaning: anything introduced from the Western world. The history of the archipelago has so far been the one-directional process of the skul side encroaching on the kastom side. But the following microso-ciological examination of the materials from Malekula reveals much oscillating movement of the people in the two areas concerned, which are presented in three aspects : 1) ritual and cosmology, 2) politics and administration, and 3) material life and economy. The interpretation of the data demonstrates that social change at a given time could differ in these three aspects in its extent and direction, and that, however limited their conditions are, these people positively manipulate the new elements of skul as a means to achieve their political and economic ends and even to defend their ritual (kastom) activities. In the last section the author suggests a working hypothesis that the most crucial point in a society's changing phenomena is whether the people's notion of 'change' itself is changing or not. The Mbotgote still basically conceive 'change' as var-iation within a fixed structure, while the coastal Christian people are realizing that 'change' is always there to push them to re-form their life and society under the name of progress or development.
- 著者
- 船曳 建夫
- 出版者
- 東京大学東洋文化研究所
- 雑誌
- 東洋文化研究所紀要 (ISSN:05638089)
- 巻号頁・発行日
- vol.93, 1983-11
Recent studies on social changes in Melanesia initiated by contact with the West could be divided into two: 1) those on the consequential changes among inhabitants after their closed society was opened up by westerners'visits ; 2) those on socio-political changes at a stage when a small community as a whole after its initial changes is going through social and institutional re-formation. The former are mostly concerned with the process of traditional culture being influenced by Western civilization and the latter with that of traditional society being re-structuralized into a much wider framework, for example, a nation. In the south-western part of Malekula Island, the New Hebrides, however, we can find the two kinds or stages of change referred to occurring in two adjacent areas. In the interior region, the inhabitants called Mbotgote are undergoing initial influence from the West on their culture, though they still keep their own way of life. On the coast, more west-ernized villagers who were converted to Christianity in their own or preceding generations now see a new situation arising from the imminent political schedule of the nation's independence. The author first describes the historical and cultural background of the New Hebrides archipelago and also that of the South-West of Malekula Island. In the description of the setting and the later discussion, a pair of notions, kastom and skul, is used as the analytical framework. Kastom in a narrow sense means ritual objects and, more broadly, anything proper to traditional life. Skul means a church as well as a school, but it has also a broader meaning: anything introduced from the Western world. The history of the archipelago has so far been the one-directional process of the skul side encroaching on the kastom side. But the following microso-ciological examination of the materials from Malekula reveals much oscillating movement of the people in the two areas concerned, which are presented in three aspects : 1) ritual and cosmology, 2) politics and administration, and 3) material life and economy. The interpretation of the data demonstrates that social change at a given time could differ in these three aspects in its extent and direction, and that, however limited their conditions are, these people positively manipulate the new elements of skul as a means to achieve their political and economic ends and even to defend their ritual (kastom) activities. In the last section the author suggests a working hypothesis that the most crucial point in a society's changing phenomena is whether the people's notion of ‘change’ itself is changing or not. The Mbotgote still basically conceive ‘change’ as var-iation within a fixed structure, while the coastal Christian people are realizing that ‘change’ is always there to push them to re-form their life and society under the name of progress or development.
1 0 0 0 東南アジア・オセアニアにおける文化の地理的分布とクラスター分析
1987年6月までに整理された資料に基づき, 100項目の文化項目, 150民族についてクラスター分析を行なった結果, 次のような東南アジア, オセアニア諸文化の分類の樹状図が得られた. この地域の文化は大きく東南アジアマクログループとオセアニアマクログループに2分される. 東南アジアマクログループは, インドシナ=核島嶼群と, アッサム=辺境島嶼部群に分かれる. 更に, インドシナ=核島嶼部群は, インドシナ=華南亜群と東南アジア高文化亜群に分かれる. アッサム=辺境島嶼部群は, 東南アジア穀物栽培民亜群と, 周辺根菜民亜群に分かれる. 他方, オセアニアマクログループは, オセアニア栽培民群と採集狩猟民群に2分される. 後者は主としてオーストラリア原住民より成り, 顕著な下位区分は示していない. ところが, オセアニア栽培民群は, メラネシア栽培民亜群とミクロネシア=ポリネシア栽培民亜群に分かれる. 次に, 同じ資料を用いて因子分析を行なった結果, 4個の因子を認めることができた. 概して因子分析の結果は, クラスター分析の結果を支持しており,ことに東南アジア対オセアニアという二分の傾向, 穀物栽培民対根菜民の対照等を浮き彫りにしている. その後, 1988年1月までに回収された資料に基づき, 238民族のクラスター分析を行なったが, その結果は上述の150民族についての分析とほぼ同様な分類を示している. また, 238民族についても因子分析を実施中である. この他, 文化項目を単位としていかなる項目のクラスターが見られるかについても分析中であり, これらの結果はまとめて正式報告書に発表される予定である. 東南アジア, オセアニア全域にかけての文化分類については, 従来は主観的な分類がもっぱら行なわれていたが, 本研究によってはじめて統計的処理によるほぼ妥当な分類が呈示されたのである.
1 0 0 0 OA モノ学の構築-もののあはれから貫流する日本文明のモノ的創造力と感覚価値を検証する
日本語の「モノ」には物質的次元、人間的次元、精神的・霊的次元が含意されているという問題認識に基づき、日本文明の創造力の基底をなすその三層一体的な非二元論的思考の持つ創造性と可能性、またその諸技術と表現と世界観をさまざまな角度から学際的に探究し、その研究成果を4冊の研究誌「モノ学・感覚価値研究第1号~第4号」(毎年3月に研究成果報告書として刊行)と論文集『モノ学の冒険』(鎌田東二編、創元社、2009年11月)にまとめて社会発信した。また最終年度には、「物からモノへ~科学・宗教・芸術が切り結ぶモノの気配の生態学展」(京都大学総合博物館)と、モノ学と感覚価値に関する3つの国際ンポジウムを開催した。