著者

秋山 晶子

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

no.7, pp.191-213, 2007

---

In 2002, the state government of Kerala, India, launched an organic agriculture policy initiative with the document Jaivakeralam: The Context and Need for a "Sustainable Agricultural Development Policy" for the State of Kerala, a policy statement promoting organic agriculture as a sustainable alternative for Kerala in the post-Green Revolution era. During the beginning of the organic agriculture movement in the 1960s and 1970s in Europe and Japan, organic farming represented antimodern agriculture. The movement explored environmentally friendly farming, as well as alternative, face-toface local markets. Organic farming in Kerala, however, is basically export-oriented and pro-market. Nevertheless, it aims to support marginalized and small farmers, employing a package of subsidies and price guarantees. Therefore, this paper explores how the antimodern aspects of the organic agriculture movement were combined with a pro-market "alternative," investigates the policy process that made organic agriculture a priority in Kerala., and illuminates the stresses and negotiation of agricultural policymaking in contemporary India.

著者

川股 一城

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.16, no.1, pp.115-119, 2016-11

著者

鶴田 星子

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.18, no.2, pp.157-188, 2019-03-31 (Released:2019-04-26)

参考文献数

40

---

This study aims to reveal the current status of inter-religious marriage in India through analysis of the life histories of couples and interviews with voluntary organizations. Inter-religious marriage has hitherto been analyzed primarily from two points of view: the antagonism couples face in dealing with the social norms, especially vis-a-vis their families and relatives; and the opportunity inter-religious marriage affords couples to transform themselves and intimate others through their everyday interactions and relationships with the people around them. However, actors outside of family and relatives have not been taken into consideration as agents that mediate and collaborate in the process of their struggle. Such actors include voluntary organizations, which are treated in this article. This paper first discusses the various problems that inter-religious couples have faced since the 1970s. It then describes the background that allowed them to marry and the process of antagonization, negotiation, and collaboration, focusing on the interaction and relationships between the inter-religious couples and various actors who protect and support them. Finally, it reveals that although inter-religious marriage involves various problems in everyday life, such as family strife and isolation, couples have attempted to manage the situation by continuing to negotiate with the actors around them. Voluntary organizations play a key role in this process of negotiation and construction of new social relationships by mediating between the couples and other social actors.

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.8, no.2, pp.224-242, 2009

---

<p>牧畜民アリアールの人びとと経験した2007年ケニア総選挙</p><p>内藤 直樹</p><p> </p><p>ジャカランダの木の下で考えたこと―マダガスカルの青少年更生施設を訪問して―</p><p>西本 希呼</p><p> </p><p>イノシシを通した島と島との交流―「第2回カマイ(イノシシ)サミット」の報告―</p><p>蛯原 一平</p><p> </p><p>アル=アハリーとザマーレク―閉塞するエジプト社会とアフリカ・チャンピオンズリーグ―</p><p>安田 慎</p>

著者

波佐間 逸博

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.12, no.1, pp.26-60, 2012-09-30 (Released:2018-12-05)

参考文献数

59

被引用文献数

3

---

In Karamoja, northeastern Uganda, which borders Sudan and Kenya, the inflow of automatic rifles from neighboring Sudan and from Ugandan government troops began in the 1970s, through exchange and raiding. The pastoral Karimojong, Jie, Dodoth, Tepes, and Pokot have a history of shifting alliances and low-intensity conflict (LIC) revolving around cattle raiding using guns. The Ugandan government has disarmed the pastoral peoples in the past, and it began a new disarmament program, which these people call ‘harvesting guns,' in 2001. This has resulted in an arms imbalance among groups, an increase in raids by groups that still possess guns, and many refugees from the disarmed groups. In addition, the forcible disarmament involves cordon and search tactics and torture in the army barracks. This paper examines the sequence involved in implementing the disarmament program in Karamoja and describes the essentialist frame that justifies the state dominating the pastoral peoples of the Karamoja, using physical violence combined with politics, administrative measures, and the military, and how their cooperation tragically leads the local people to a critical predicament. It also describes the history of the inflow of automatic rifles and their current use in the society. It is elucidated how “othering” poses an unjust threat to the daily lives of the pastoral peoples and has existential effects, and proposes recommendations to improve the disarmament sequence.

著者

森田 健嗣

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.15, no.1, pp.1-19, 2015

---

This paper discusses the decolonization process of Taiwanese aborigines. China, which governed Taiwan after World War II, was unaware of the existence of Taiwanese aborigines. Thus, they merely acted on the understanding that the people of the plains in Taiwan welcomed the government officials of the mother country. While a few aborigines had started a movement for decolonization after the 228 Incident of 1947, the movement was quickly suppressed. The following then happened in the 1950s. The administrator excluded all of the Chinese Communist Party, which was considered to be an "enemy." Furthermore, unitary policies evolved in Taiwan, such as national language education and the policy to make the mountains like the plains. Additionally, the aborigines' traditional religion began to be replaced by Christianity. Taiwanese aborigines were minorities, and the Han race was predominant in Taiwan. Because of these religious and policy-related changes, it became difficult to maintain and pass on the aborigines' original culture.

著者

森田 健嗣

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.15, no.1, pp.1-19, 2015-11

---

This paper discusses the decolonization process of Taiwanese aborigines. China, which governed Taiwan after World War II, was unaware of the existence of Taiwanese aborigines. Thus, they merely acted on the understanding that the people of the plains in Taiwan welcomed the government officials of the mother country. While a few aborigines had started a movement for decolonization after the 228 Incident of 1947, the movement was quickly suppressed. The following then happened in the 1950s. The administrator excluded all of the Chinese Communist Party, which was considered to be an "enemy." Furthermore, unitary policies evolved in Taiwan, such as national language education and the policy to make the mountains like the plains. Additionally, the aborigines' traditional religion began to be replaced by Christianity. Taiwanese aborigines were minorities, and the Han race was predominant in Taiwan. Because of these religious and policy-related changes, it became difficult to maintain and pass on the aborigines' original culture.

著者

河合 洋尚

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.17, no.2, pp.180-206, 2018

---

<p>This paper aims to reconsider the ethnic category of the Han in Vietnam, focusing especially on the Ngai people, a Han ethnic group from South China. In 1979, the government of Vietnam officially recognized them as the Dan Toc Ngai, one of the country's 54 ethnic groups. Therefore, the Ngai people were considered to be the aboriginal ethnic group of the Dan Toc Ngai in previous studies. Based on fieldwork, however, I found that the Ngai people are not completely equivalent to the Dan Toc Ngai, because some Ngai people in Vietnam belong to other ethnic groups, such as the Nung, Hoa, or San Diu. In this paper, I explicate the ethnic category of the Ngai people, clarifying their migration patterns, identity politics, and the formation of a global network since the end of the 1970s. In doing so, I emphasize that the Ngai people are identified as a definite trans-border ethnic group, and that the group's ethnic categories and identities may vary according to the socio-political situation. I will then highlight the necessity of understanding the Ngai people in the context of studying the Dan Toc Ngai and other Han people in Vietnam. </p>

著者

園中 曜子

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.15, no.2, pp.167-207, 2016-03-31 (Released:2016-04-20)

参考文献数

14

---

This paper deals with the development of the “visual public sphere” in the Republic of Turkey, by focusing on the Gezi Park Protests in 2013, in which people with a variety of ethnicity, religion or sexual orientation have engaged in political and cultural communication through visual images in public. In the visual public sphere, people communicate with each other based on a common sense regarding the needs of safety, recognition, and dignity in social life. This paper argues that the visual public sphere in Turkey developed from around 2008. From that time, people in Turkey began to use a lot of visual images as a means of communication in the public sphere in order to prevent intervention by the government and opposition groups. This paper aims to analyze the way in which visual images have played an important role in the Gezi Park Protests and show how the visual public sphere in Turkey took a new turn of development thereafter.

著者

安田 慎

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

no.8, pp.238-242, 2008

著者

久保田 和之

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 = Asian and African Area Studies (ISSN:13462466)

巻号頁・発行日

vol.18, no.2, pp.221-225, 2019-03

著者

安岡 宏和

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 = Asian and African Area Studies (ISSN:13462466)

巻号頁・発行日

vol.6, no.2, pp.297-314, 2007-03

---

The availability of wild yams (Dioscorea spp.) has been considered the key factor that determines the viability of hunting and gathering as a way of life in the African rainforests. Annual-stem yams (D. praehensilis and D. semperfl orens) in particular are the most reliable resource to support ample subsistence by foraging during the dry season, which has been considered to be extremely severe for a "pure" foraging life in tropical forests. An analysis of the canopy photographs indicates that "annual" yams favor habitats with sunlight, namely, forest gaps. The "annual" yams were, however, observed only in the limited areas presently situated far from the village, while forest gaps were omnipresent throughout the forest. The propagation of the "annual" yams thus seems to be restricted under natural conditions. An old map printed in 1910 during the German rule shows that there had been in the area several village sites of the Bantu cultivators; and this fact suggests Baka camps were probably also distributed around these villages. Although the Bantu cultivators, who depended on bananas and cassavas, might have not grown wild yams in their fi elds, it is possible that the Baka made a positive impact on the formation of patches of plenty of "annual" yams, for example, through transplanting heads of yams into favorable habitats. If such a manner of "semi-cultivation" substantially increased the opportunity for the formation of yam patches, the framework of examination of the ecological bases of human subsistence of the African rainforests should be reconsidered.

著者

杉島 敬志

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 = Asian and African area studies (ISSN:13462466)

巻号頁・発行日

vol.16, no.2, pp.127-161, 2017-03

---

This paper is a comparative study of indigenous polities and their origin myths in the Lionese-speaking area of central Flores, eastern Indonesia, to explore the Austronesian context in which an "unmarried" sister of the supreme chief assumes the status of female chief in Lise Tana Telu, the largest Lionese chiefdom. Although not all chiefdoms have such a female chief, it is widely recognized that the primordial cross-sex sibling bond in mythical, ritual and other forms functions is the source of life at the level of indigenous polity. On the other hand, in the domain of kinship, the same kind of source is posited not in the bond of cross-sex siblings but in that of the maternal and patrilineal progenitors. The primordial cross-sex siblingship at the polity level takes multiple and divergent forms in the Lionesespeaking area. By comparing these, it is concluded that the relationship between the female chief and the supreme chief in Lise Tana Telu is one of the realization forms. This paper is the first part of a comparative study, and its sequel extends the scope to encompass Austronesian peoples in Formosa, the central part of insular Southeast Asia, western Polynesia and elsewhere in order to refine the typologies developed concerning primordial siblingship in this paper.

著者

杉島 敬志

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.16, no.2, pp.127-161, 2017

---

<p>This paper is a comparative study of indigenous polities and their origin myths in the Lionese-speaking area of central Flores, eastern Indonesia, to explore the Austronesian context in which an "unmarried" sister of the supreme chief assumes the status of female chief in Lise Tana Telu, the largest Lionese chiefdom. Although not all chiefdoms have such a female chief, it is widely recognized that the primordial cross-sex sibling bond in mythical, ritual and other forms functions is the source of life at the level of indigenous polity. On the other hand, in the domain of kinship, the same kind of source is posited not in the bond of cross-sex siblings but in that of the maternal and patrilineal progenitors. The primordial cross-sex siblingship at the polity level takes multiple and divergent forms in the Lionese-speaking area. By comparing these, it is concluded that the relationship between the female chief and the supreme chief in Lise Tana Telu is one of the realization forms. This paper is the first part of a comparative study, and its sequel extends the scope to encompass Austronesian peoples in Formosa, the central part of insular Southeast Asia, western Polynesia and elsewhere in order to refine the typologies developed concerning primordial siblingship in this paper. </p>

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.19, no.2, pp.235-273, 2020-03-31 (Released:2020-04-29)

---

騙し合う人たち―ナミビア,ナマのお金を巡る人間関係―藤田 翔炭を食べるサル―ザンジバルアカコロブスの採食行動―野田 健太郎学生運動とインド民主主義向田 公輝美人コンテストの舞台裏と「ミス」たちのその後依田 ひかり大雨によって引き起こされた直接交渉工藤 太地北タイ,山地の生活とグローバル化のダイナミクス―少数民族アカとコーヒーとの出会いを経て―奥野 衣莉香同じ釜の飯を食う髙村(井上) 満衣タイにおける大学での仏教教育泉 向日葵A Tale of Three Feral Dogs in the Annapurna Base Camp Trail, NepalSese Ma宝石と洪水の街で生きる土田 亮

著者

芝田 篤紀

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.19, no.1, pp.49-67, 2019

---

<p>The Merapi volcano in Indonesia has previously been studied in various fields as a typical active volcano in Asia. However, few studies have clarified the reconstruction process of agricultural land in the pyroclastic flow disaster area with a focus on both space and time. This study examined the reconstruction process of farmland damaged by pyroclastic flows of the Merapi volcano in 2010 in terms of changes in the lives of the local people. Changes in agricultural land and people's life as a result of pyroclastic flow damage were investigated by observation and interviews with local people. Damage by pyroclastic flow was found to be attributable to two causes: pyroclastic surge and direct pyroclastic flow. The pyroclastic flow sediments associated with these different types of damage were removed respectively by "mining" and "cleaning." Further, the different removal methods were shown to affect the crop species planted in the farmlands. This study also suggested that the type of pyroclastic flow sediment significantly influenced the occupations and income of the local people. </p>

著者

王 柳蘭

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.8, no.1, pp.22-51, 2008-09-30 (Released:2018-12-05)

参考文献数

32

---

Along the border of northern Thailand, there exist Yunnanese Muslim migrants’ communities. In China, Yunnanese Muslims are referred to as Hui. Despite the heterogeneity of Yunnanese Muslim society, little attention has been paid to the variation of migratory patterns and the factors which pushed migrants to settle in northern Thailand. This paper will focus on the migratory history of the Yunnanese Muslims from the middle of the nineteenth century to the latter half of the twentieth century based on oral histories gathered through intensive fieldwork, in relation to their transformation of the trans-border trade between Yunnan province and northern Thailand. Before the middle of the twentieth century, only a small number of Yunnanese Muslims lived in northern Thailand, most of whom were engaged in trans-border trade. They normally went to Thailand in the dry season, carrying hand-woven cottons, felts, silks, medicines, and household goods from Yunnan and returning home with ivory and traditional medicines, such as pilose antlers and bear gall bladders. Enriched by the flourishing trade, the Yunnanese Muslims built two mosques in the city of Chiang Mai in the late nineteenth and early twentieth centuries: Ban Ho mosque and Chang Phuek mosque. However, in the interviews I found that the Yunnanese Muslims who had settled as traders before the middle of the twentieth century accounted for only small portion of the present population in this area. Rather, most of them settled there after the latter half of the twentieth century. The reasons for migration changed drastically due to the civil turmoil in China, KMT (Kuomintang) aggression and socio-political instability in Burma. These factors also influenced their way of living, especially trade.

著者

安岡 宏和

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 = Asian and African area studies (ISSN:13462466)

巻号頁・発行日

vol.4, no.1, pp.36-85, 2004-07

---

While "Pygmy" hunter-gatherers were generally assumed to be the original inhabitants of the central African rain forest, recent studies have proposed the hypothesis that it is impossible to subsist by hunting and gathering alone in the tropical rain forests without some degree of dependence on agricultural products. This hypothesis has been debated among researchers of hunter-gatherer societies in different parts of the world. There have been, however, few studies on this issue that were based on sound data on the actual hunting and gathering life of the forest peoples. This paper examines the possibility of hunting and gathering life in the tropical rain forest, based on the data obtained from participant observation on molongo, a long-term hunting and gathering expedition, among the Baka in southeastern Cameroon. During the two and a half months of the expedition, the Baka subsisted solely on wild food resources, wild yams in particular, although it was during the dry season when food resources are generally thought to be scarce. The sustainability of such a forest life is examined in relation to the abundance and distribution patterns of wild food resources, hunting and gathering technologies, residential patterns and nomadic life style.

著者

京都大学大学院アジア・アフリカ地域研究研究科 [編]

出版者

京都大学大学院アジア・アフリカ地域研究研究科

巻号頁・発行日

2001

著者

伊藤 正子

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 = Asian and African area studies (ISSN:13462466)

巻号頁・発行日

vol.17, no.2, pp.258-286, 2018-03

---

北部山間部省の農村に住む「ガイ」と自称する人たちの身分証明書の民族名欄には, 「ホア(華人)」と記されている. 「ガイ」という民族が, 一民族として認められているにもかかわらず, である. ベトナムに移住してきて最低3世代以上がたっていたかれらの中には, ベトミンの独立運動に協力する者も珍しくなかったが, 1978-79年に中越関係が悪化した際, 中国に起源をもつ者としてベトナムの排斥政策の対象となり, 公職から追われ, 中国に帰国する者が数多く出た. その後も, さまざまな差別政策の犠牲となってきたが, 21世紀に入り, 中国広西でのさとうきび伐採のための労働力需要を満たすため, 78-79年に中国へ渡った人々との間の親族ネットワークを利用して, 密出国出稼ぎにいくルートをつくりだした. この出稼ぎネットワークは, 他の少数民族や多数派のキン(ベト)人をもまきこみ, ベトナム北部全域に及ぶようになっている. 本稿ではかれらの個人史を通じて, ベトナムの排斥政策が, 中国との関係が切れていたガイの人々に中国とのネットワークを新たにつくらせた皮肉な歴史を描く.In Vietnam, people must belong to one of the 54 ethnic groups recognized by the state. In the agricultural hilly area in the north, nearly 100, 000 people are self-proclaimed Ngai, who speak a kind of Hakka language. Though the state accommodated the new category'Ngai´ to pull them apart from China during the Chinese-Vietnamese War in 1979, the cadres in the rural area compelled the Ngai people to register themselves as Hoa, as they regard the people with Chinese-origin as Hoa. According to the Statistics Bureau of Vietnam, only around 1, 000 people are recognized as Ngai. In this study, I consider the difficulty faced by one ethnic group to live in country A, which conflicts with country B, to which they originally belong. To this end, I clarify the life histories of the self-proclaiming Ngai. They are publicly regarded as reactionary in nature, but many Ngai cooperated with the Viet Minh and did not leave Vietnam even in 1978-79. As discriminatory policies were implemented without public knowledge, the Ngai faced severe hardships in the 20th century. Recently, however, the young Ngai are pioneering their way to a better life by going to work in China, using the new network that was established during the war.