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クリフォード・ギアツ [著] : 鏡味治也, 中林伸浩, 西本陽一訳
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西本, 陽一
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西本, 陽一
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Nishimoto, Yoichi ; 西本, 陽一
概要:
This paper examines the characteristics of non-violent soft control in Japanese society through the case study of a neig
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hborhood association (NHA) in rural Japan. Although today many foreign tourists to Japan are impressed by the orderliness of the towns and the high level of discipline of the people, Japanese society is so standardized that not a few Japanese have the somewhat uneasy feeling of being controlled by unseen power. This paper examines the characteristics and changes of Japanese NHAs by using the theory of ‘friendly authoritarianism’ (Sugimoto 2014) that views Japanese NHAs as a form of regimentation through which dominant ideologies and norms become shared and naturalized by people of the grassroots. The aims of the paper are descriptive and theoretical. Based on fieldwork on a rural Japanese NHA, the paper offers detailed description of a NHA in rural Japan and attempts to answer the questions: (1) What are the characteristics of soft social control on individuals in Japan?; (2) To what extent does the theory of friendly authoritarianism apply to the case of a NHA in rural Japan?; and (3) What changes has a rural NHA undergone and what do these changes imply for the theory of friendly authoritarianism?<br />本稿は石川県能登地方の一町内会を事例に，日本社会における直接的な強制を伴わないソフトな社会統制の性質について検討する．Sugimoto（2014）は，日本の町内会は‘friendlyauthoritarianism’と呼びうる統治機構の一例であり，実際には同調圧力や相互監視を伴いながらも，理論的には住民が自主的に参加する行事や楽しみ会を通して，支配的なイデオロギーや規範が草の根レベルにまで，住民がはっきりと意識しない中で，浸透し共有されるしくみだと主張する．本稿は，能登の一町内会の事例を取りあげ，日本社会における社会統制の性質、‘friendly authoritarianism’理論の妥当性および近年の社会変化が社会統制機構としての町内会に及ぼした変化について検討する．
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西本, 陽一 ; Nishimoto, Yoichi
概要:
本稿は、タイ北部のラフ族男性（60～70 歳代）によるライフ・ストーリーを提示し、キリスト教徒ラフ族住民が、国家、国境、国籍についてどのような認識をもっているか考察するものである。ラフ族はミャンマー・シャン州やタイ北部などに暮らす少数民族で
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、歴史的には焼畑耕作に伴う移動の他、中央政府の直接統治拡大やミャンマーでの民族紛争により移動を繰り返してきたが、近年には政府規制などによりその移動性は大きく制限されるようになった。本稿で提示するラフ族男性のライフ・ストーリーが示すのは、各民族に所有された複数の勢力圏からなる前近代的な世界観であり、国民国家的な世界観とは異なる国家、国境、国籍にかんする認識である。<br />This paper describes the life story of a Lahu elderly man in Northern Thailand and studies how such abstract ideas as nation-state, national border, and citizenship are perceived by Christian Lahu people living in Northern Thailand. The Lahu people, now found in Myanmar’s Shan States and Northern Thailand, are one of the highland dwelling ethnic minorities and had historically high mobility due to their swidden cultivation, the pressures of expanded governmental controls, and prolonged ethnic wars in Myanmar. This Lahu elder’s life story reveals a Christian Lahu conception that the world is not comprised of different nation-states but of diverse power circles of lowland peoples in which the Lahu are not citizens of a nation-state but a weak and subordinated group in the ethnic power relations.
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西本, 陽一
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西本, 陽一
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西本, 陽一
概要:
The Lahu people, a highland dwelling ethnic minority in mainland Southeast Asia and southwest China, have historically p
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racticed swidden agriculture, and for many generations lived and moved in areas under the pressures of diverse valley dwelling peoples. Their whole population probably exceeds 70, 000, most of whom lived in the remote areas within five modern states : China, Burma, Thailand, Laos, and Vietnam. In each of these states governed by lowland peoples, the Lahu are an ethnic minority without a country of their own. However, if we change our viewpoint, the Lahu appear as people with different attributes. While on a political map comprising modern nation-states the Lahu are divided and included in the five sovereign states, whereas on a topographic map, the Lahu settlement area appears as one geographical area and the people live in one environmental niche. Actually, in pre-modern time, natural environments were the primary condition defining the life-ways of peoples, both highlanders and lowlanders. Diverse ethnic peoples in the pre-modern Lahu settlement area interact with each other, which constituted a patterned ethnic constellation. This ethnic relation, however, began to change after Western colonialism introduced modern notions of nation-state, international boundary, and sovereignty. In the modern era, these modern ideologies have become political reality through diverse national policies for nation-building. Now, even in the remote areas where the Lahu people often find themselves, one cannot live without being influenced by a central government. The lives and the world view of the Lahu people have also become more and more conditioned by the modern conceptual framework of nation-state. However, the Lahu of North Thailand still refer to themselves as “mountain people”. This self-identification is based on the binary opposition between “mountain” and “plain” or “town”. The Lahu understand modern concepts mainly from a pre-modern worldview. Modern concepts, for example, “government” is perceived less as an abstract agency rather than as a personalized patron-like ethnic neighbor who both oppresses and supports its people. On the other hand, modern ideas, such as “state” and “development” seem to have gradually enter Lahu concepts. The present Lahu perception is based both on the pre-modern and modern conceptual frameworks, and the power relation between the two frameworks changes depending on conditions. Moreover, another huge process, “globalization”, could in the future modify the basis on which the Lahu view the world surrounding them. Studying the world-views of marginal peoples, including the Lahu, requires multiple perspectives, and should not be limited either to area or national conceptual frameworks.
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西本, 陽一
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西本, 陽一
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