著者

村崎 恭子

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.27, no.4, pp.657-661, 1963

著者

石田 英一郎

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.14, no.2, 1949-12

著者

山本 祐弘

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.14, no.1, pp.36-50, 1949

被引用文献数

1

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The author, formerly Director of the Saghalien Museum in Toyohara, after collecting folk-tales among the Saghalien aborigines, comes to the conclusion that the belief in shamanism is the only aspect of their culture which has not been changed by Japanese influence. In the present paper he gives a detailed description of the ceremonies performed by Orokko and Gilyak shamans in January, 1945, in the Otasu reservation near Sisuka, South Saghalien.

著者

額田 巖

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.19, no.3, pp.179-211, 1956-03-25

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1. Introduction : It is said that "knotting" is the first constructive technique that human beings acquired. By knotting, we can tie things, transport them and construct buildings. Knotting has also played an important part in the development of ancient designs, hieroglyphs and religious symbolism. It means posssssion, preservation, sealing, enclosing and connection. Expanding this idea, the technique of gate-bar, button, nail, hinge etc. were developed. The author believs that Japanese have acquired these techniques during the past several thousand years. 2. Classification of knotting by districts and professions. In order to clarify the binds of knotting and frequency of usage among our common people, the author has made a complete investigation throughout the country, by districts and by professions. The result indicates that the most popular knotting are the "man knot", "right knot", "weaver's knot" and "clove hitch" (heaving line bend or builder knot). And the following knots have special significance in their relation to ceratin professions, respectively: "english tie"-fisherman; "bowline knot"-fisherman; "weaver's knot'-farmer; "slide knot" (ship knot or running knot)-farmer; and "twisting-into knot"-farmer and carpenter. It would be noted that there are different names for the same knot in different districts. For example, the "man knot" has eight different names in a certain district, and has twenty-four different names in the whole country. It was found that the "man knot" and "twisting-into knot seem to have originated in our country. The author believes that these kinds of knotting were developed by using only moderately soft material such as straw. 3. Left-twisting rope and right-twisting rope: In ancient days, the miscauthus, miscauthus sinensis and tree bark seem to have been used as materials for rope. The twisting technique of rope material was invented by necessity in order to lengthen the short material. There are two kinds of twisting technique ; namely, "left-twisting" and "right-twisting". Through the investigation of the variation and distribution of these twisting techniques, the following three reasons for development were found, (a) For utillitarian purposes, (2) for religious or traditional reasons, and (c) through customs of old courtesy and manners. Especially it must be mentioned that the left twisting rope is frequently used in religious celebration in eastern Japan. 4. The method used in the solution of criminal offences : It is said that murders by using knots (strangulation) have rapidly increased after the War. The ease of obtaining knotting materials such as rope, string, cord, tape, band, strip, thong or ribbon etc., as compared with other instruments, seems to have encouraged this tendency. Investigation into the kinds of material and the knotting methods employed shows that there is a significant relation between the kind of knotting and the profession of the offender. In fact, many of famous criminal offences after the War in our country have been solved by the analysis of material of rope, characteristics of knotting method and the colors of the rope used.

著者

島田 正郎

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.15, no.1, pp.35-40, 1950-08-15

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Among the ceremonial institutions of Liao, there was one called Se-se-i, in which a ceremony of shooting willow-trees was held for the prupose of praying for rain. In the Liao-shih pen-chi we find also a record of praying for rain by shooting willows. Dr. M. Takikawa has argued, on the basis of the association of the willow with water, that the custom derived from the Chinese, and as it had become a mere sport (as it also did later during the Chin dynasty) its original meaning was forgotten. The present author, on the contrary, sees the origin of this ceremony as a shooting contest only, lacking any conceptual association of willow and water. As the time of the ceremony coincided with the dry season, the magical power of bow and arrow, which had been typical of the Ch'i-tan mind, came to be combined with the idea of preventing willow-leaves from withering, and consequently with that of praying for rain. The willow-shooting ceremony continued to be held even when no special intention was attached to it, until it became mere entertainment both in the Chi-shan-i and Se-se-i. This type of ceremony developed ultimately into the "Willow-shooting and polo sports" during the Chin dynasty.

著者

大林 太良

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.16, no.2, 1951-11

著者

八幡 一郎

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.20, no.1, pp.80-81, 1956-08-10

著者

山田 隆治

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.20, no.3, pp.209-212, 1956-12-25

著者

岩井 大慧

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.14, no.1, pp.51-57, 1949

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The author is a pioneer in the study of shamanism. His interest dates from the presentation of his dissertationthesis : "The Religious Belief Proper to the Mongols-a Study of Shamanism" submitted to the Dept. of Oriental History at Tokyo University in 1917. His first research problem concerned the reason why the Mongols, who took up orthodox buddhism at their ascendancy, were converted into lamaism at the time of Khubilai Khan and also why they have remained so faithful to this cult. In the author's youth, however, academic circles did not regard shamanism as a legitimate and worthwhile topic for scientific investigation, and he encountered many obstacles. The donation of the Morrison Library in 1917 and the founding of the Toyo Bunko (Oriental Library) in 1924, as well as the development of field research by Japanese scholars on the peoples of the continent, changed the atmosphere. The study of shamanism has gradually become a favorite topic both in ethnological and historical studies.

著者

瀬川 清子

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.16, no.3, pp.246-254, 1952-03

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Upon coming of age, Ainu women used to tatoo their mouths, cut their hair short, wear a cylindrical undershirt (called mour), and wear a sash-the upshor (s. figure on p.69) around the waist under their clothes. Women who do not wear this sash were believed to be unqualified not only to make fire and cook, but also to make their husband and children happy. The form of the upshor was transmitted from mother to daughter. Women who had the same form of upshor in common were called shine-upshor (same upshor) and helped one another on ceremonial occasions throughout their lives. Even after death they were believed to depend on each other, and therefore the wearing of the upshor, even in the grave, was considered indispensable for women. Even to-day, the Ainu male may not marry a woman who wears (or should properly wear) the same upshor as his mother. If he wants to marry her in spite of this restriction, the girl must be given a different upshor and a different fictitious lineage. The showing of one's upshor to other people is strictly tabooed, so the authoress has not yet been able to trace the varieties of upshor-types in detail. It has been ascertained, however, that in spite of the patrilineal kinship structure of the Ainu, a woman is considered to retain some affiliation with her mother's matrilineal female group and that this group still has a latent function in social life.

著者

浅井 恵倫 河辺 利夫 松本 信広 綾部 恒雄 清水 潤三 八幡 一郎 岩田 慶治 長 重九 宮本 延人 江坂 輝弥 浜田 秀男 白鳥 芳郎

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.22, no.3, pp.245-268, 1959-01-25

著者

柳田 國男

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.15, no.2, pp.178-193, 1950-11-15

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Niruya or Niraikanai, a paradise on the sea important in the beliefs of the Okinawans as well as for the islanders south to the Takara strait, has detailed resemblanses to the Japanese tradition of Ryugu (Dragon Palace), called in old days Tokoyo no Kuni or Watatsumi no Kami no Miya (Palace of the Sea-god). The first syllable ni of Niruya means "a root", such as we find in Okinawan words as nidukuru which means the stock family of a village. The Ne no Kuni (Country of the Root) must have been the Japanese name for Niruya, but it has no more the meaning of a sea paradise. According to Ryukyuan traditions, there is an eternal fire beyond the eastern horizon on the sea where the sun is born, and fire, rice-seeds and rats were brought from Niruya. Life itself seems to have been believed to be a gift therefrom. The author is inclined to see in these folk beliefs of such "sea-peoples", a tendendy for the the Ryukyuans and the ancient Japanese to put their paradise not in the west, but in the east and beyond the sea. The author describes such Ryukyuan folk-tales as "Monkey's Liver", "Visit to the Palace of the Sea", "A Flower-vender and the Dragon-god", "God of the Drift-wood", and the August Dance on Okinawa and Amami-Oshima. All of these have some connection with Niruya, comparing them with Japanese data, the author refers to the possibility of solving certain problems of the origin and ancient relatives of the Japanese. He urges upon ethnologists the necessity to continue comparative studies along this line, in order to acquire new materials concerning the migrations of our ancestors.

著者

松本 信廣

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.15, no.1, pp.61-64, 1950-08-15

著者

陳 荊和

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.17, no.3, pp.203-221, 1953-10

著者

岩井 大慧

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.21, no.3, pp.134-140, 1957-08-25

著者

沼沢 喜市

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.21, no.1, pp.24-32, 1957-05-30

著者

泉 靖一

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.15, no.1, pp.79-80, 1950-08-15

著者

大給 近達

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.26, no.3, pp.184-186, 1962

著者

秋葉 隆

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.14, no.1, pp.13-16, 1949

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In Korean, Manchurian and Mongolian shamanism there are found various forms of fire rites. Those in Korean shamanism may be classfied as follows : 1) The burning of paper : a) at the first part of the rite (purification) b) at the end of the rite (divination) 2) The burning of the following sacred objects : a) burning paper dolls which represents the dead man's soul invited to the ceremony. b) burning paper tablets which symbolize the god in the family protection rites. 3) The burning of the following objects in healing rites : a) burning paper in the rites for eye disease. b) moxibustion (burning the moxa plant on the skin) in rites for the insane. c) burning a hut in which a curing ceremon for the insane is performed. 4) The ritual use of words and characters repre senting "fire" : a) words representing "fire" as found in the sacred songs of the female shaman b) magical characters which contain the lette "fire" written in red by the male shaman Generally speaking, these performances of fin rites in Korean shamanism seem to be rather mill in comparison with those of Manchuria and Mongolia. In the latter we frequently find vigorous and unusual performances ; for example, the rite involving the manipulation of red-hot iron by the Mongolian shaman or the rite of eating burning incense sticks by the Manchurian shaman. Such self-punishing and violent rites tend to be foreign to Korean psychology.

著者

太田 常蔵

出版者

日本文化人類学会

雑誌

季刊民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.23, no.4, pp.315-323, 1959-11-25

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The Karen people of Burma have many stories. I have collected some of them in 1943. Following is a report on these. 1. The Story of Pee-Bee-Yaw Among the spirits of nature, and one of the most benevolent, is Pee-Bee-Yaw, or Ceres, who sits in her place upon a lonely stump, the livelong day, to watch the growing corn and the ripening ear. Her object is to fill the granaries of the frugal and industrious people with rice ; and she is a great favorite among the people. 2. The Story of Kulaw Lay and Naw Mu Aye A married couple, namely Kulaw Lay and Naw Mu Aye, lived in the region named Thawthi Bawgaw. There also lived a white boa that loved Naw Mu Aye and made up its mind to make her its wife. And the boa carried her to its hole. After that Kulaw Lay was downhearted for he had tried many tricks to free his wife but all in vain. So he cut his own throat and fell down on the top of the hole. When his body had decomposed, maggots fell into the hole. Then Naw Mu Aye asked the boa to let her go to cremate her husband. Then the boa let her go. She came up and made a fire to cremate her husband. Moreover, she poured oil into the jars and kept it beside the pyre. Then she started to kindle the fire and afterwards jumped into the fire and died with her husband. 3. The Story of Ywado (a giant) Tsi Goo told Ywado that if he wanted his sword he would have to wrestle with him for it. The winner would be the owner of that sword. Fortunately for Ywado he won and he pushed Tsi Goo into the earth and ordered him to carry the globe for the rest of his life. It is believed that earthquakes are caused by Tsi Goo changing the globe from one shoulder to another. 4. The Story of Taw Meh Pah An old man killed a boa. He picked up a tooth and brought it home. On the next day, he carved the tooth into a comb. This comb was very strange and powerful. One day, the old man happened to comb his hair. At once his feature changed into a young man. This old man was known as Taw Meh Pah (father of the magic tooth). 5. The Ywa Legend of the Karens. The Karens have a tradition of a God under the name of Ywa. This name is apparently of the same root as Jehovah, the traditional name of God among the Hebrews. And besides, the Karens have quite similar traditions concerning the creation of the world, the fall of man, the expulsion from a garden, and the subsequent sinfulness of the race, which substantially agree with the Bible accounts of these events.