著者

杉山 隆一

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 = The memoirs of Institute for Advanced Studies on Asia (ISSN:05638089)

巻号頁・発行日

no.177, pp.230-178, 2020-03-31

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The mausoleum of Emām Rez̤ā ('Alī b. Mūsā al-Riḍā, the eighth Imam of Twelver Shiism, d. 818) was erected in Mashhad, which is located in the Khorasan region of Iran, after his death. It is well known that this mausoleum was endowed with many vaqf properties, and it gradually developed into a religious complex, as the veneration for seyyeds was enhanced in this region after Mongol rule and Shiization policies were implemented under the Safavids. Many scholars have studied the history of this mausoleum and its development, mainly through historical chronicles. Some such scholars have recently conducted studies of vaqf documents, royal edicts, and financial documents written in the siyāq script. While these efforts have produced many results that have clarified each of this mausoleum's departments and their roles, little is known about the overall picture of its organizational structure and staffing and its raison d'être as a sacred place.\n This study aims to elucidate the organization and administration of this mausoleum during the Afsharid period, primarily using a historical document entitled Ṭūmār-e 'Alīshāhī (Scroll of 'Alī Shāh). This scroll was compiled in 1747 by order of the second ruler of the Afshar dynasty, 'Alī Shāh, to show how the mausoleum as a religious complex had been managed before the confiscation of vaqf properties by 'Alī Shāh's predecessor Nāder Shāh, as well as to present the precise situation of the mausoleum's management at the time of its compilation. It is one of the most valuable sources of information written in the pre-modern period, and includes lists of the mausoleum complex's vaqf properties, other financial sources, its administrative staff and their salaries, information about the supplies departments in charge of daily business related to the purchase and storage of food, drugs, and candles, and other parts of the complex like the kitchen, library, and hospital, as well as management regulations.\n This study, due to its length, is divided into two parts. This paper represents the first part of the study and includes the first three chapters. The first chapter reviews the previous studies and their problems and introduces the Ṭūmār-e 'Alīshāhī and its characteristics. The second chapter considers the financial sources of the mausoleum complex, including its vaqf properties, soyūrghāl, and others, as well as the characteristics of its financial incomes. In addition, it reveals trends in the geographical distribution of vaqf properties and considers which region this mausoleum had the strongest link with to secure its sources of revenue. The third chapter examines the full picture of the administrative organization of this mausoleum by using the list of its staff, revealing that it resembled the organization of the courts of Turco-Mongolian dynasties.

著者

平位 匡 池本 幸生

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 = The memoirs of Institute for Advanced Studies on Asia (ISSN:05638089)

巻号頁・発行日

no.174, pp.1-32, 2019-02-28

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In The Idea of Justice, Amartya Sen started his argument by differentiating his capability approach from the mainstream in terms of structure: comparative vis-à-vis transcendental. He called the mainstream approach of justice as transcendental because it has been trying to construct a theory of justice based on fundamental principles questing for perfection. Sen insists that it is impossible to construct a perfect theory of justice because our world is far from perfection and that what we need is a more practical approach, which can be used to compare feasible options that we actually have and to choose one from among them. What lies behind this strategy is respect for a plurality of values and reasoning in society. In this context, description plays a key role in this approach, given that plural values and reasoning can be reflected only in an inductive manner which requires rich description. This difference can be applied to his approach in economics. The mainstream economics has been constructing models and theories based on hypothesis such as utility maximization. In this sense the mainstream is "perfect" but not practical as such hypothesis is not realistic. In the field of development economics he uses more practical and realistic approach based on statistics. His main contributions in the field such as the cause of famine and missing women started from examining statistics. His argument always starts from reality and is thus inductive, which is in sharp contrast with the deductive mainstream approach. Sen's approach can be traced back to the Cambridge tradition, which typically embraces inductive methods of reasoning. The purpose of this article is to examine how Sen's approach is related to it with a particular focus on the influence of Maurice Dobb. In relation to this, some possible extensions of his approach will be discussed.

著者

馬場 紀寿

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 = The memoirs of Institute for Advanced Studies on Asia (ISSN:05638089)

巻号頁・発行日

vol.171, pp.304-348, 2017-03

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The ar ticle discusses how the Khuddakanikāya became a par t of the Pāli Tipiṭaka. In my book, Jōzabu Bukkyō no shisō keisei (Formation of Theravāda Buddhist Thought), I note that the Khuddakanikāya does not appear as a collection of suttantas in the four parts of the Pāli commentaries (Aṭṭhakathā) which refer to structure of the Pāli Tipiṭaka. Based on this assessment, I concluded that the Khuddakanikāya was the last collection added to the Pāli Tipiṭaka. In an article published in 2016, the scholar Toshifumi Shimizu critiqued my conclusion, insisting that the four parts of Pāli commentaries, which my book dealt with, do, in fact, mention the Khuddakanikāya. Reassessing these Pāli commentaries, I argue that Shimizu’s hypothesis is not valid because it is based on cer tain misunderstandings of Pāli words, and their context, and, on account of more general flaws in the logic informing his critique.

著者

金城 美幸

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 = The memoirs of Institute for Advanced Studies on Asia (ISSN:05638089)

巻号頁・発行日

vol.171, pp.114-188, 2017-03

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This paper presents a commentary and a Japanese translation of Deir Yassin: The Destroyed Palestinian Villages, No. 4 (1987. Kana’ana, Sharif, and Nihad Zeitawi. Birzeit: Center for Research and Documentation of Palestinian Society.). The original book is written in Modern Standard Arabic (its descriptive part) and in the village dialect (citations from villagers’ speeches). It is one of the publications from a research project conducted from 1986 to 1998 at Birzeit University, located in the West Bank of the occupied Palestinian territories. This research project aimed to collect and record Palestinian refugees’ oral narratives of their native villages that were destroyed in 1948 because of the establishment of the State of Israel. The book is composed of the following four chapters: (1) The popular history of the village; (2) The clans and families; (3) The village in the 1940s; and (4) The politics, the escape, and the exodus. This project preceded a new wave of historical accounts in Palestinian refugee communities of their original village, and more than 120 similar books have been published since then, recording their homeland based on the former villagers’ narratives. It is noteworthy that these books based on oral history began to be written after the Palestinian diaspora leaders were defeated in Beirut (1982). Many Israeli and Palestinian researchers have argued over the question of why Palestinian Arabs became refugees in 1948. As Israel has ruled most of the area in the region, the historiographies in Israel have dominated the Palestinian historical narrative. Especially after the 1980s, when Israeli historians started to publish their research on the cause of the refugee problem based on the then newly declassified state archives, the "positivist" historiographies gained a great influence over the historical dispute as a whole. In this renewed debate, the Palestinian oral histor y was sidelined again and was regarded as a distor ted narrative. This translated text is dedicated to the village of Deir Yassin, which will always be linked with the massacre that took place in 1948. Although Deir Yassin is the village that has most often been refer red to in the historical dispute, refugees’ memor y of the village reveals the rich layers of folklore that once existed there. The villagers’ narratives show us how much the destruction of their homeland means to them, a point that has long been dismissed in the traditional historical dispute.

著者

衣川 賢次

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 = The memoirs of Institute for Advanced Studies on Asia (ISSN:05638089)

巻号頁・発行日

no.176, pp.1-33, 2020-02-29

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《竹篦子話 ―― 禪宗的語言論》在"竹篦子話" 的機緣問答中,老師拿起竹篦子問僧:"喚作竹箆則觸,不喚作竹篦則背。喚作什麽?" 從宋代初期開始的這箇提問意圖何在? 本文歷觀中唐馬祖道一、百丈懷海、南泉普願、晩唐潙山靈祐、臨濟義玄、趙州從諗、雲門文偃、宋代首山省念、大慧宗杲等禪僧有關語言的對話,從中探究其問題的背景,然後根據日本入元禪僧愚中周及的開悟偈解明"竹箆子話" 在語言論上的意義。