著者
藤村 瞳
出版者
京都大学東南アジア地域研究研究所
雑誌
東南アジア研究 (ISSN:05638682)
巻号頁・発行日
vol.57, no.2, pp.136-165, 2020

<p>While Protestantism brought modernity to indigenous peoples, it sometimes created new types of confusion in local society. Previous literature on the Karen Baptist mission in nineteenth-century Burma tended to focus on missionaries' devising Karen scripts and orthographies, depicting this as the major modern influence of Christianity on Karen speakers. Yet, it is also essential to examine how the invented orthography and printed materials were utilized by Karen evangelists in their oral preaching, in order to understand the vast influence of literacy in the Protestant mission more holistically.</p><p>Analyzing various historical sources in Sgaw Karen from the 1840s, this paper reveals how a set of the Christianized Sgaw Karen vocabulary and expressions was created along with the Bible translation. This new Karen lexicon, heavily reflecting the Christian worldview, was used by Karen evangelists in their preaching. The use of the new Karen lexicon meant that incomprehensible literacy and narration emerged in the Karen world, generating a lexical gap between the converted and non-Christians. That the new incomprehensible narration was pivotal in the mission to preach God's word suggests that modern Karen literacy, despite its modernity, emerged in the Karen world as something inseparable from a particular religion, that is, Christianity.</p>
出版者
日経BP社
雑誌
日経ビジネス (ISSN:00290491)
巻号頁・発行日
no.1551, pp.108-110, 2010-07-26

7月26日は土用の丑の日。この日に栄養価の高いウナギを食べ、暑い夏を乗り切ろうというアイデアは、約200年前の江戸時代の発明家、平賀源内が発案したとする説が有力だ。だが、今、香ばしいにおいを漂わせる蒲焼きに大きな壁が立ちはだかろうとしている。 ウナギ流通量が世界的に急減しているのだ。日本で食べられるウナギは99%が養殖もの。
著者
黒田 景子
出版者
日本宗教学会
雑誌
宗教研究 (ISSN:03873293)
巻号頁・発行日
vol.94, no.2, pp.109-135, 2020

<p>マレー半島中部のパタニとクダーは一三~一五世紀頃にマレー半島でもっとも早くイスラーム王権が誕生したと言われる。交易都市としての繁栄は一七世紀を頂点とし、以後は辺境地に凋落する。その代わりパタニは一九世紀の末から東南アジアのイスラーム学習の拠点となった。パタニ出身のイスラーム学者シェイク・ダウドがメッカに留学して、パタニ・マレー語によるイスラームの翻訳書を多数著し、それが弟子によって持ち帰られ伝統的学習塾であるポンドックで教科書となっている。</p><p>ポンドックは現在のタイ=マレーシア国境地域にあたるパタニ、クランタン、クダーに広がっており、その影響は現在の国境の枠で考えるべきではない。ポンドックはメッカ留学のための予備教育の場として機能し「メッカのベランダ」と呼ばれる。ポンドックとメッカ間の知的ネットワークは一九世紀後半から二〇世紀前半にかけて活発になり、一般ムスリムのイスラーム実践をもより深化させた。</p>
著者
宮嶋 純子
出版者
関西大学東西学術研究所
雑誌
関西大学東西学術研究所紀要 = Bulletin of the Institute of Oriental and Occidental Studies, Kansai University (ISSN:02878151)
巻号頁・発行日
no.53, pp.155-172, 2020-04

本報告は、JSPS科研費「ベトナム北部地域における仏教典籍流通の史的研究」 (課題番号:JP17K18251) の助成を受けて行った研究成果の一部である。
著者
八木 啓俊
出版者
東洋文庫
雑誌
東洋学報 = The Toyo Gakuho (ISSN:03869067)
巻号頁・発行日
vol.102, no.2, pp.1-28, 2020-09-17

Due to a dearth of historiographical sources, the analysis of local potentates under the Timurid Dynasty (1370–1507) has been lacking. In the present article, the author takes up the case of one of those potentates, the Mar'ashīs, who set up a Sayyid political regime in the region of Mazandaran on the Caspian Sea in present day northern Iran and compares it with the Badakhshān regime, based on the Timurid chronicles and a local histoty entitled, Tārīkh-i Tabaristān wa Rūyān wa Māzandarān. After his conquest of Māzandarān, Tīmūr (r. 1370–1402) appointed two military figures based in Khurāsān as the governors (dārūgha) of Sārī and Āmul. However, since both dārūghas continued to maintain relations with their bases, Tīmūr attempted to limit their power by demanding military service and political hostages. When the dārūghas rebelled, the Timurids switched to indirect control over Mazandaran through the Mar'ashīs. With the establishment of the 'Alī Sārī regime in 1411/12, the Timurids ordered the Mar'ashīs to submit taxes, although at that point in time Māzandarān was still attempting to recover from the Timurid invasion and thus in no financial position to take on additional tax burdens. After the death of 'Alī Sārī in 1418, the Timurids took advantage of the resulting conflict and division among the Mar'ashīs to raise silk taxes through the promises of local rule to the highest bidder, who turned out to be Murtad ̣ ā. Then provisions pertaining to the taxation of Māzandarān were determined, and these rules would be followed by all succeeding amirs of the Timurid Dynasty. While the Timurid authorities did grant the Mar'ashīs a certain amount of autonomy regarding the administration of their regime and religious affairs, tax collection never wavered on the crucial economic resource of Māzandarān silk. In his comparison of Māzandarān and Badakhshān governance, the author finds similarities between the two concerning frequency of taxation, destinations of taxation, dispatch of tax collectors and military service, while noting a difference in the political status enjoyed by the two regimes at the Timurid court, stemming from the fact of the Badakhshan regime being formed later than the Mar'ashīs', thus resulting in the former's lower status.