著者

浜本 満

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.9, pp.53-70, 2006

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Anthropological writings abound in allusions to belief. Ethnographers have been accustomed to say, for example, that people of such and such place firmly believe that most of their misfortunes are caused by witchcraft of envious neighbors, or that they believe in the supreme God who controls rainfall, etc. Such descriptions have often been considered problematic, to say the least. For, as many critics argue, if the term "belief" is related to some inner state of a believer, it would be enormously difficult to infer other people's belief, particularly if they are culturally different, when you have no means of access directly to the inside of someone's mind. In this article I will show this kind of criticism is based on inappropriate assumptions about the very concept of belief, and thus is totally unfounded. As Needham's famous book "Belief, Language, and Experience" shows, this criticism might well have devastating effects on anthropological research. I will argue that the word 'believe' as well as other related concepts does not refer to any specific inner state of mind, but is related to two axes of binary estimation of the belief-object: an axis of trustworthiness (true/false distinction in reference to a proposition will be shown to be just another case of trustworthiness), and an axis of possibilities of conflicting judgment in shared discursive space (space of communication). Belief (and/or knowledge) is not simply a matter of intellectual concern, but is directly pertinent to social subject's pragmatic engagement with the world seen as a kind of a gamble-space.

著者

坂元 一光 Anaytulla Guljennet

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.13, pp.61-75, 2010

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The article reports on the situation where the traditional girls' festival in Yanagawa has been reconstructed as a "tourism girls' festival" by the administrative tourism promotion policies and consequently is contributing to the transmission of the women's traditional handcrafts art and organizing their 'community of practice' by J.Lave and E.Wenger sheds light on the processes of gradual participation that enable the participants to acquire knowledge and skill, together with their identity of being members of the community. In this paper we indent to introduce instances of Sagemon decoration of house holds during first Seasonal festival, Sagemon-making sessions and workshops at women's clubs, work centeres for the elder, as well as to describe in overall terms the actual circumstances of events and handcrafts practice of local women who support and activate the transmission process of traditional events and handcrafts art. In resent years, the administrative approach to invite tourists and create related industries through the use of regional folk culture and traditional events in tourism, as a part fo their regional promotion policies, has become a national phenomenon. One example of such an approach is the tourism business of Girls' Festival on March 3 - a traditional girls' first seasonal festival held throughout Kyushu with the advent of the spring tourism season. Yanagawa City of Fukuoka Prefecture (in the Kyushu district) also participates in this festival ; however, it has a unique feature of hanging numerous small, beautiful handicrafts called Sagemon made from silk crepe (small-sized handmade stuffed figures, depicting animals and plants) on both the sides of the traditional girls' festival dools. Sagemons, decorated along with the girls' festival dolls, are time-honored craft tradition carried on in the local community, handcraftedby mothers and grandmothers of girls who are of the age to celebrate their first seasonal festival, wishing them happiness and sound growth. Today, the family celebration of Yanagawa has opened up to a wider region and to tourists through the use of the Yanagawa girls' festival and the Sagemons displayed in that festival which have both been passed on as local life ritual. Moreover, this change has resulted in an increased interest and demand for the Sagemons made by the local women.

著者

浜本 満

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.20, pp.1-22, 2018

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In this paper I start retracing the history of anthropological approaches to incest taboo, though I regard the so-called incest problem as a kind of pseudo problem. Incest Taboo was first given an exaggerated theoretical importance in the context of 19th century evolutionist anthropology, as a key institution which enabled human society to depart from pristine promiscuity, and has been considered to be a sole institution found universally all over the world, despite frequent indications that it is actually not that universal. What might be truly universal is the tendency to be found among other mammals and primates to avoid inbreeding, and not incest prohibition itself. There even exist societies which lack a rule to forbid incest as such (although such societies actually show almost no cases of incest), and even among many societies with some rule of incest prohibition, contents of the rule, attitudes towards its transgression, kinds of punishment (from death penalty and ostracism to more lenient forms including mild admonishment and ridicule, as far as the total absence of any punishment) widely vary for each society. However, the universal tendency to evade inbreeding and those rules of prohibition were often confused, and as a result, the fiction of the universality of the prohibition has largely remained intact. It follows the very question how to explain the universal Inset Taboo was the empty question in which the object to be explained was actually absent. Westermarck's hypothesis, which explains the universal tendency of avoiding inbreeding, that close association in early childhood later develops an aversion to their sexual relations, took the limelight again in the latter half of the 20th century, and as the evidence accumulates to prove it, new waves of argument to attempt to explain the universality of the incest prohibition by this "Westermarck effect" have become popular, both in anthropology and other related fields. I would like to show how and why these new attempt to explain incest taboo will turn out to be a failure, and through its examination and refutation, I hope I could throw new light on the nature of rules, what is their proper function, what human mental capacity to be required in order to understand and live by rules.

著者

吉本 圭一 長尾 由希子

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.11, pp.1-24, 2008

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This study points out the unique characters of the Japanese Working Holiday Makers especially focusing on the late 20's female office workers. Working Holiday system has set out as one of the diplomatic friendship, the agreement between two countries. Hence it literally means for the single youth to enjoy working and holiday abroad. That is, the main target was for young students and the main object is the holiday and the work is just attached activity. The youth itself is a kind of "journey" in the meaning that the youth period is for transition from the child (the world of Holiday) to the adult (the world of Working). So for the youth, the journey tends to contain the factor of seeking their future career and the travel is related with the travail of looking for their identity. However, today in Japan, the main WHMs are women office worker of late 20's years old (more than 80%). Internationally compared, it is unique internationally but common in Japan. In many countries, for example, the United Kingdom and Australia, the working holiday are used by mainly the early 20's and students. Contrastively, majority of Japanese WHM are the late 20's female with tertiary qualifications, who dare to quit their jobs for WH. And these female tend to emphasize their motivation is not for just holiday. This implies the structural problem of the Japan's society under which the Japanese late 20's female office workers are situated.

著者

浜本 満 Hamamoto Mitsuru ハマモト ミツル

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.12, pp.49-84[含 英語文要旨], 2009

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It is well known that many traditional medical practitioners, such as so-called shamans and witchdoctors and medicine men, not only sometimes use tricks, but trickery even plays a central part of their practices. This has caused many anthropologists uneasiness. Doesn't this mean these healers are just frauds who take advantages of credulous backward people, which simply seems to support object of anthropological research? How could a certain central institution of a society just consist in fraud? This is why the anthropologists have tended to downplay trickery per se, regarding it, instead, as a kind of expressive act, paying more attention to what it says than what it does.What seems to us trickery here is the healers' mimetic production, production ofan appearance of something extraordinary is happening. An example is famous extraction therapies practiced in many societies, where a healer, using a piece of charcoal hidden in his palm or a piece of down soaked in blood and hidden in his mouth, pretends to suck out 'illness' from inside a patient's body. Of course nothing actually comes out of the patient's body, only produced is an appearance as if these objects comes out from within his body. Isn't it, then just a trick?In this paper I try to put this problem in a new perspective. Instead of seeing this type of practices in a trickery=lie=fraud versus reality=truth=honesty binary opposition, I first relocate them in a wider context of production of mimesis. Many so-called 'ritual' or ceremonial practices are know to contain some mimetic constructions, and both actors and audience often perfectly know what really is going on, and still there's no question of calling them fraud.Next I criticize Levi-Strauss' famous paper on this topic, 'The Sorcerer and His Magic' (Levi-Strauss 1972 (1958), which analyses how a skeptical young Kwakiutl man, while learning and practicing his 'fraudulent' healing techniques, came to be a self-confident shaman believing firmly effectiveness of his practice. Levi-Strauss' answer to the problem seems to be a sort of self-deception on the part of the practitioner. I will show this conclusion was only possible by Levi-Strauss's dubious manipulation of the original text.It will be shown, based on anthropological literature as well as my own field materials, those healers simply practice their healing technique as an effective art handed down (sometimes secretly) from their predecessors, and, as Levi-Strauss' text rightly remarks, they are simply confident of their efficacy.Then why so much mimesis? I will argue the healing practice itself is a composite construction of practitioners' points of view and the clients' viewpoints, formed in an imaginary space of supernatural agencies, and how it can cause mimetic features prevail in these practices without the practitioners themselves consciously intending it. It is a consequence of a kind of Darwinian algorism (not biological evaluation) working in this imaginary space.はじめに ミメシス 隠蔽 ケサリード ケサリードの懐疑とジョージ・ハント 施術の内と外 構造的要請そしての「見掛け」「見掛け」の生成 理論 トリックと信念 本物の条件

著者

江口 潔

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.22, pp.43-58, 2020

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The purpose of this paper is to examine the evaluation of school knowledge in stores. Large stores, in-cluding department stores, actively provided apprentices with educational opportunities, while small and medium-sized stores took a negative approach to even atend vocational supplementary school and youth training centers. First, I touch upon cultivation of commercial apprentices at the Tokyo Textile Wholesalers Trade Asso-ciation. The association has formed a youth group to encourage atendance at supplementary education, as well as to provide opportunities for physical education and lecture on moral education. These efforts focused on cultivation and civil education. Second, I would like to consider the evaluation of educational institutions in the association. One of the major issues in the association was to promote supplementary education. However, the association have become unable to play an enlightening role for working youth as the limitations of conditions for main-taining youth groups have become apparent. Third, I take up the report "Japan Occupational Classification" in the 1930s to examine the relationship between jobs and school knowledge. It was in the stores of large corporate organizations that they were able to link jobs and school knowledge. The evaluation of school knowledge in the stores vary according to the type of organization.

著者

野々村 淑子

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.14, pp.125-140, 2011

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Christ's Hospital was one of the Royal London Hospitals established by London Corporation in 1552 transferred the authority from Henry Ⅷ. In Tudor period (1485—1603), Dissolution, enclosures, and collapse of manors and guilds caused many poor people to move into London. London governors, ministers, merchants, gentlemen and etc. expressed concern over many beggars and vagrants on the street. Royal London Hospitals aimed the relief them for peace and order streets and city of London, St. Thomas Hospital for the sick, St. Barthoromew's Hospital for the sick also, Bridewell Hospital for vagrants and beggars, and Christ's Hospital for healthy children. These were administrated by the public authorities, London Corporation, and were funded by private charity and London city. Private charity is said to appear in 16th century instead of alms and coexistence in middle ages. P. Slack says Royal London Hospitals 'represented the greatest experiment in social welfare in Tudor England'. In historical studies of social welfare, especially child welfare, the relation of Poor Law and private charity at poor relief in England is discussed in these days. This paper focuses manuscripts of admission in early days of Christ' Hospital, and makes clear the network surrounded among the poor children and treatment after relief. Many people aided the relief of poor children, requesting children to administration under Christ's Hospital, nursing them, and/or being masters of them as apprentices. Through this semi-public institution, Christ's Hospital, they relieved the poor children. At the same time their performances were one of the projects that separatedimprisonedisolatedprotectededucated the poor for social safety and order started in the early modern era. The new type of special concern for the poor's life, nutrition, health, and instruction of not only basic knowledge but more advanced knowledge, such as grammars appeared in Christ's Hospital. Parental role of bring up and support children wasn't presupposed in the mid 16th century London. Even relatives were seldom required. Many poor parents would bring up their offspring, but they weren't asked and forced the role of education and support of their children when they couldn't. People with private charitable spirit must have thought that they themselves should relieve the poor children for their parish or city, or must have been compelled to think so. Later period parental role, that is, paternal role of support and maternal role of taking care would be regarded as the 'natural' and have important function in poor relief. As the semi-public and semi-private type of poor relief, especially relief of poor children, Christ's Hospital must be researched more to clear the mechanism and the process of formation the 'modern' habitus for relief, life-protection and education of poor children.

著者

坂元 一光

出版者

九州大学大学院人間環境学研究院教育学部門

雑誌

大学院教育学研究紀要 (ISSN:13451677)

巻号頁・発行日

no.12, pp.31-47, 2009

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'Kansei' is a Japanese word covering a very broad range of meanings and connotations, such as delicacy in sensitivity, fine sensibility, sensitiveness, sensitivity etc. It plays a crucial role as we try to live a full life with good QOL. Though its importance has been pointed out, 'kansei' has thus far, never become a major subject of extensive academic research. Recently, however, many researchers have been kicked off in Japan by higher education institutions and governmental research projects, in order to scientifically clarify what 'kansei' really is. In addition, results of this research are intended to be put into use, to enhance the quality of life and further industrial development. Behind this increasing interest in 'kansei' lies the people's quest for new ways to perceive society, technology and civilization, as they live in the current post-modern society, which follows the end of the industrial society. In this study, the author provides a brief review of the concepts of 'kansei', and the senses as formulated by earlier 'kansei' researches conducted by Japan's academic and industrial worlds, as well as of their applications to some specific cases in people's lives. Furthermore, based on this review, the author provides preliminary reconsideration to the basic indices employed in earlier 'kansei' researches, which are collaborations between the industrial and academic worlds, between natural sciences and humanities, or interdisciplinary. Specifically, those basic indices include, among others: 1. structure, 2. value, 3. abilities, 4. physical aspects and 5. communality.