著者
藤倉 達郎
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.13, pp.101-111, 2013

This introductory article to the special issue remembering Professor Adachi Akira recollects some aspects of his life and thoughts by looking at some of his writings. It starts from his essay on his undergraduate days at Kyoto University when he was a student of sanitary engineering interested in environmental issues but was disillusioned by professors who spent their carrier, for example, researching about how to contain radioactive waste in cement blocks and dispose them into the sea. The article then reviews some of his academic writings, starting from his study on the labor exchange system in Sinhalese agricultural settlements, moving onto his critical anthropological writings on development, and to his discussions of 'actor-network theory' as an exposition of a 'non-modernist' area studies. Through this article, I seek to mark out parts of his intellectual itinerary, noting the transformations as well as his enduring concerns such as empirical accuracy, openness, embracement of contingency and complexity, and ecology in its broadest sense.
著者
中村 沙絵
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.13, no.2, pp.174-211, 2014-02-28 (Released:2015-01-09)
参考文献数
23

This article is about dying, death and care-giving in an old people’s home in Sri Lanka. While the majority of older Sri Lankans still live with their adult children, roughly 200 old people’s homes provide social safety nets for those who lack familial support. Ageing and especially dying in an old people’s home without emotional or physical support of one’s kith and kin seemed to be not only exceptional but also a tragic experience for both residents and staff. Through a case study of an old people’s home on the south-western coast of Sri Lanka, this study explores how the staff strove to define their relation with dying residents and how they made sense of their care-giving activity in an ethical way. While caring for dying residents, staff sometimes expressed their sense of ‘kalakirima,’ or despair with life. Their narratives showed that they were deeply involved in the suffering of residents, not through empathy (“If I were you”), but because they themselves were subject to similar kinds of suffering: suffering due to dying, and suffering due to the contingency of life. Staff tried to give good care to residents because they would wish to be treated in the same way if they were to spend their final years in such an institution. In examining such narratives, this article seeks to find common ground between their (staff members’) ethics and ours, reflecting on several earlier works on care ethics in Japan.
著者
新井 一寛
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.6, pp.471-488, 2006

This article elucidates the initial formation process of a Sufi order through a certain saint's relation with his devotees. This saint is a descendant of Prophet Muhammad. His devotees think that he has knowledge of Islam, special power by which he can even kill people, and personal magnetism. I consider that the community that is formed around the saint is one in which devotees share the original Islamic view of the world, and which represents the initial state of Sufi orders before systematization. Before the 19th century, when the institutionalization and systematization of Sufi orders by the state started, there were religious groups centering on a certain charismatic person in Egypt.
著者
木村 周平
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.195-214, 2008

description and analysis of policies to control future earthquake damage in Istanbul, Turkey, conducted by Istanbul Metropolitan Municipality (IMM) after a big earthquake hit the northwestern part of Turkey in 1999. Refl ecting the recent move in the social science literature to take not only the Humanosphere but also the Biosphere and the Geosphere and their interrelationship into account, earthquake damage is considered as an outcome of interaction between the Humanosphere and the Geosphere. Thus anti-seismic policies can be viewed as efforts to predict behavior of the Geosphere and to regulate the undesirable consequence of that interaction. This paper discusses three projects. The fi rst is a study called "micro-zoning" conducted by JICA and IMM, which aims to visualize risk of future earthquake spatially. The second is the Istanbul Earthquake Master Plan prepared by IMM and Turkish four leading universities. The third is a pilot project of the Master Plan conducted in Zeytinburnu district. I will describe these projects as hybrid networks of organizations, scientific procedures, objects, law, and abstract ideas such as local community and participation, and analyze how the issue of damage caused by future earthquakes was introduced into those policies and transformed in the tense relationships among the multiple actors in these networks.
著者
木村 周平
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.195-214, 2009

<p>This paper is an attempt to provide an anthropological (in Bruno Latour's sense) description and analysis of policies to control future earthquake damage in Istanbul, Turkey, conducted by Istanbul Metropolitan Municipality (IMM) after a big earthquake hit the northwestern part of Turkey in 1999.</p><p>Reflecting the recent move in the social science literature to take not only the Humanosphere but also the Biosphere and the Geosphere and their interrelationship into account, earthquake damage is considered as an outcome of interaction between the Humanosphere and the Geosphere. Thus anti-seismic policies can be viewed as efforts to predict behavior of the Geosphere and to regulate the undesirable consequence of that interaction.</p><p>This paper discusses three projects. The first is a study called "micro-zoning" conducted by JICA and IMM, which aims to visualize risk of future earthquake spatially. The second is the Istanbul Earthquake Master Plan prepared by IMM and Turkish four leading universities. The third is a pilot project of the Master Plan conducted in Zeytinburnu district. I will describe these projects as hybrid networks of organizations, scientific procedures, objects, law, and abstract ideas such as <i>local community</i> and <i>participation</i>, and analyze how the issue of damage caused by future earthquakes was introduced into those policies and transformed in the tense relationships among the multiple actors in these networks.</p>
著者
小川 さやか
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.6, no.2, pp.579-599, 2007-03-31 (Released:2018-12-05)
参考文献数
17

This paper analyzes how the unique business practices of small-scale traders dealing in second-hand clothes have changed under the recent socio-economic transformation in Tanzania. The business practices described here involve a kind of credit transaction called mali kauli, which is conducted by middlemen and micro-scale retailers. This transaction conferred many economic benefits to both kinds of merchants when I conducted research in 2001-02. However, middlemen and retailers were finding it difficult to sustain this type of transaction in 2003-05, when I conducted further research, because of dramatic socio-economic structural changes taking place in Tanzania. When their business reached this critical situation, the problems faced by both middlemen and retailers was not how they should respond to situational change by individual action or by collective action but how they should reconstruct their personal economic relations by using the logic of reciprocity. In conclusion, I argue that the business practices have changed through the manipulation of the power relationship between middleman and retailers, who are trying to be self-dependent and social at the same time.
著者
大谷 琢磨
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.23, no.1, pp.1-25, 2023-09-30 (Released:2023-10-27)
参考文献数
51

This paper clarifies the practices of motorcycle taxi drivers in urban Uganda to create norms and acquire customers at their customer waiting area. In Uganda, motorcycle taxis are the main means of transport. They are used in everyday life and business settings. Motorcycle taxi drivers wait for customers in a specific area called a “stage.” They form voluntary organizations at their stage and set up committees called “lukiikos,” which have many roles including providing mutual aid and regulating admission. The committees set up rules, and members monitor drivers’ behavior in and around each stage. Under the committee’s control, drivers maintain the quality of service. Therefore, each stage is premised on a system by which the committee members guide drivers in line with customary group values and norms. Through this system, drivers provide accurate and quick transport and build trust with people around their stage. This has led to the motorcycle taxi becoming an important mode of transport for citizens in these areas.
著者
黄 潔
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.153-183, 2020-03-31 (Released:2020-04-29)
参考文献数
62

This paper aims to reconsider the kinship organization of ethnic groups in China with a case study of the Dong people, a Tai-speaking ethnic group that inhabits Southern China. It questions the uncritical application in earlier research of the research pattern of the Han Chinese to the analysis of the kinship of non-Han minorities in China, which leads to ignorance of ethnic characteristics and identity. Specifically, this paper rethinks the view of Dong society through reexamination of the customs and practices of the model of kinship and marriage among Dong people, namely, apl weex bux lagx (combination between different descent groups) and pak singv kkeip (intermarriage ignoring the surname system). It is pointed out that the Dong people’s kinship organization is similar to that of the Han Chinese. However, according to field research, Dong people continue to practice their own model of kinship with the Dong language, though as an ethnic group that lacks a writing system, the Dong have also been strongly influenced by the customs of the Han Chinese. These two aspects are characteristic of the Dong people’s kinship organization. In this case, the use of the Chinese language as a written language to express and practice their kinship organization make it appear to have similar characteristics to that of the Han Chinese. It is found that a series of unique social cultural systems have been produced within Dong society as a result of the fact that the Dong people’s kinship organization has both similarities and differences in comparison with that of the Han Chinese and because of the pressure from the tense relationship between using the ethnic language and Chinese language.
著者
吉村 千恵
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.10, no.2, pp.220-256, 2011-03-31 (Released:2018-12-05)
参考文献数
34
被引用文献数
1

By examining how care is practiced in the community in Thailand from the perspective of people with disabilities (PWDs), this paper attempts to trace how “disability” enhances communication between PWDs and people in the community, and how it organizes the human network towards formation of a new community that shares commonality and sociality.PWDs have needs for care which the public care system does not sufficiently support. The more severe their disability, the greater will be demand for care to meet their basic daily care needs. Therefore, most Thais with disabilities who live in a community depend on care given by family or neighbors. It is not uncommon in Thai society for family take care of a disabled member with the cooperation of a wider network of kin. In addition to family support, most PWDs can utilize inexpensive community services. Thus, PWDs live closely with people in the community.In my investigation in Thailand, however, the role of “care” is not only in providing services for PWDs. It also functions as a tool for building relationships between PWDs and people in the community, as well as among PWDs. Through the practice of care, PWDs construct new relationships and re-define what they can and can not do. This means that disability no longer depends solely on the physical condition of PWDs, but rather that it must be defined as being created in the social processes involving both the PWDs and the surrounding environment.Relationships among PWDs as well as between PWDs and non-PWDs are based on the fact of “disability.” Due to this common premise, PWDs and community members can have basic communication, and PWDs can gain care from them smoothly. In their community, PWDs manage their life and getting care by using disability as a skill of communication. Through cooperative activities of care, PWDs are creating a new community by sharing the common experience of disability and care, extending the practice of care into the public sphere.

1 0 0 0 OA 書評

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.6, no.1, pp.151-164, 2006-08-31 (Released:2018-12-05)

青山和佳.『貧困の民族誌: フィリピン・ダバオ市のサマの生活』東京大学出版会,2006 年,414p.+xi 玉置 泰明 Itaru Ohta and Yntiso D. Gebre eds. Displacement Risks in Africa: Refugees, Resettlers, and Their Host Population. Kyoto: Kyoto University Press and Melbourne: Trans Pacific Press, 2005, 394p. +xv Mamo Hebo Ian Scoones. Science, Agriculture and the Politics of Policy: The Case of Biotechnology in India. New Delhi: Orient Longman Private Limited, 2006, 417p. 秋山 晶子
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
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.