著者

佐々木 陽子 ササキ ヨウコ Sasaki Yoko

出版者

鹿児島国際大学福祉社会学部

雑誌

福祉社会学部論集 (ISSN:13466321)

巻号頁・発行日

vol.34, no.3, pp.1-14, 2015-12-01

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本稿は、「棄老研究」を民俗学・法理学・文学・映像作品の4種のアプローチに分けて考察する。上記のアプローチのうち、文学的アプローチを中心に扱うが、文学に対時するものとして民俗学が位置づけられる。というのは文学作品では「棄老」を実在の習俗であるとの前提でストーリーを展開させているが、民俗学では「棄老」習俗は実在しないという解釈が定説となっている。たとえば、「埋め墓」と「詣り墓」を別々につくる「両墓制」などによって、「埋め墓」である洞窟や海辺付近から白骨化した遺体が見つかることがあり、あたかも「棄老」習俗が実在していたかのどと<に捉えられるが、それは過ちであるとしている。文学では戦後、深沢七郎・村田喜代子・佐藤友哉などにより「棄老」をテーマに作品が生み出され、老いそして死に至る人間存在の深淵が問いかけられている。本稿は「「棄老研究」の系譜」の前半部に位置づけられる。In this study, we consider the existing research on kirō (the practice of casting the elderly off into the wilderness) fromfour fields: folklore, legal philosophy, literature, and film. Of these, this study deals mainly with the literary approach, butit also includes the study of folklore to provide an contradicting perspective. Although, in literary works, writers havebased their stories on the assumption that kirō was an actually existing custom, in the study of folklore it is widely heldthat the custom of kirō never actually existed. For example, due to ryōbosei (a custom of building separate burial groundsfor umebaka, graves for burial, and mairibaka, memorial graves for visitation), skeletal remains can be found on beachesand in caves that constitute umebaka. As a result, the custom of kirō is regarded as having really taken place; however, thisis not the case. In the postwar literature, authors such as Shichiro Fukazawa, Kiyoko Murata, and Yuya Sato have produced works on the theme of kirō, delving into issues of human existence such as old age and death. This study forms thefirst half of a genealogy of kirō studies.

著者

佐々木 陽子 ササキ ヨウコ Sasaki Yoko

出版者

鹿児島国際大学福祉社会学部

雑誌

福祉社会学部論集 (ISSN:13466321)

巻号頁・発行日

vol.35, no.3, pp.17-28, 2016-12-01

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本稿は、「老いと死をめぐる想像力」をテーマとする拙稿を集成した論文の序章の前半にあたる。本稿は、まず、文学者の優れた想像力・洞察力・表現力によって、老いや死の問題を現前化させる力に着目し、文学との「領域横断性」に触れる。主に、旧約聖書の「ヨブ記』とM,ヴェーバーの『プロテスタンテイズムの倫理と資本主義の精神」を中心に据え、その後、論文が抱えている4つの課題を提示する。第1の課題、すなわち「なぜ民俗学の素材を使用するのか」が最も重要な位置を占める。というのは、この部分が論文の構成にストレートに関わるからである。他の課題とは、第2に「文学的想像力と社会学的想像力の架橋可能性とは」、第3に「死者と生者の関係性に着目するとは」、第4に「ジェンダーの視点では何を具体的に考察するのか」であるが、本稿は第一の民俗学に関わる課題のみを扱う。This document will serve as the first half of the preface to "Discussion," a collection of my work that addresses the theme of "the power of imagination regarding old age and death." This piece will focus on the power possessed by writers—through outstanding imagination, insight, and expression—to introduce the issues of old age and death to the public and allude to the "cross-disciplinary nature" of literature. Primarily centered on the Old Testament's Book of Job and M. Weber's The Protestant Ethic and the Spirit of Capitalism (Die protestantische Ethik und der 'Geist' desKapitalismus), I present four questions with which the works in "Discussion" engage with. The first question is "Why usefolkloristic materials?" This question occupies the primary position because it is directly related to the structure of thesubsequent studies. The other questions include the following: "What is the potential for bridge-building between theliterary and sociological power of imagination?" "What does it mean to focus on the relation between the living and thedead?" and "What is specifically considered from the perspective of gender?" However, this document will only concern itself with the first question, which is regarding the study of folklore.

著者

佐々木 陽子 SASAKI Yoko

出版者

現代民俗学会

雑誌

現代民俗学研究 = Journal of Living Folklore (ISSN:18839134)

巻号頁・発行日

no.4, pp.25-38, 2012-05

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The objective of this paper is to explore the meaning contained in the apparently irrational act of preparing food that will never be consumed by the persons for which it is intended, based on a survey of the views of 75 persons with regard to the acts of kagezen (a tray of food for temporarily absent people) and o-sonae (an offering to the dead—people who will never return). The study revealed that kagezen, which is thought to have been a custom related to war, is still practiced, and that o-sonae functions as a mechanism for sharing food with closely related deceased and conversing with them. O-sonae appears to be used by the living as a means of expressing the thought that they will not forget closely related deceased. The institutionalization of o-sonae also appears to help the living to avoid nihilistic thoughts by furnishing a peaceful image of the deceased and encouraging them to believe in the happiness of the deceased in the next world.

著者

佐々木 陽子 ササキ ヨウコ Sasaki Yoko

出版者

鹿児島国際大学福祉社会学部

雑誌

福祉社会学部論集 (ISSN:13466321)

巻号頁・発行日

vol.35, no.2, pp.13-26, 2016-10-01

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「棄老研究」の4種のアプローチ(民俗学・法理学・文学・映像作品)のうち、本稿は文学的アプローチに光をあてる。民俗学は棄老習俗が実在しなかったとしているが、文学的想像力は「老いと死」の深淵を問いかけるテーマとして、棄老を繰り返し登場させている。本稿では戦後の棄老文学の代表作ともいえる、深沢七郎の『楢山節考」、村田喜代子の「蕨野行』、佐藤友哉の『デンデラ」の3作品を扱う。労働力として役立たずの老人を棄てることで、赤貧の村は生き延びる。この棄老の掟は主人公の老婆たちに受容され、棄老地での死は宿命として甘受される。3作品が描き出す絵柄は異なるが、主人公の老婆たちの棄てられることに対するものわかりの良さ、浄土への憧慢と共振することで死を厭わない心性が生み出されることなどが共有されている。本稿では、舞台の空間構成、主人公の死生観、「棄老」のしくみなどを変数に、3作品を比較考察する。This paper adopts a literary approach. Folklorists hold that the practice of kirō (the practice of casting the elderly off intothe wilderness) never actually existed, but in literary imagination, it often appears as a way to explore old age and death.The paper focuses on three stories that can be seen as representative examples of post-war kirō literature: Shichirō Fukazawa's Narayama Bushikō, Kiyoko Murata's Warabinokō, and Yuya Sato's Dendera. By casting out elderly residentswho are unable to work, impoverished villages are able to continue with their daily lives. The elderly women who are themain characters of these stories submit to this practice, accepting it as their fate. Though the details of the three storiesvary, their characters share an attitude of understanding of their own abandonment, avoiding resentment of or resistance totheir deaths and instead filling themselves with longing for the Pure Land. I compare the three stories in terms of theirspatial construction of scenes, the characters' views on death, and their uses of kirō in their plots.