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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 ; NISHIMOTO, Yoichi
概要:
Recently, anthropologists have begun to encounter villagers in small-scale society often talking, with some objectificat
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ion, about their ethnic group. This paper examines one of such cases, narratives about “the Lahu” by Lahu villagers in Northern Thailand and considers the theoretical implications that such narratives have for social-cultural anthropology. The paper argues that the “Lahu” narratives have not been formed in or due to the influences of recent global processes, yet by the Lahu’s historical experience of ethnic relations at the regional level, in which the Lahu have always faced overwhelmingly powerful ethnic neighbors. Furthermore, from the case study of the “Lahu” narratives, I suggest several hypotheses, including one that group members who share historical experience have a unique style of narratives.
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西本, 陽一 ; NISHIMOTO, Yoichi
概要:
宗教は、個人が自由意志で選択する内面的な信仰であるよりも、人々が意識せずに繰り返す習俗や慣習と捉えられるべき場合もある。西洋人による非西洋世界へのキリスト教伝道は、宗教的な教えの伝達であるとともに、西洋近代的な生活秩序や規律を非西洋人の人々
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に刷り込んでゆく制度あるいは装置という側面をもつ。本稿は、北タイ山地民ラフのキリスト教徒と伝統宗教派集団における時間秩序を比較し、バプテスト派キリスト教が少数民族ラフの生活秩序や規律のあり方に与えた変化について検討する。<br />Religion is sometimes more of a set of customs that people hardly cast reflective eyes upon and act automatically according to rather than a set of religio-philosophical teachings that people choose to believe of their own will. Christian evangelism by powerful Westerners to less powerful non-Western peoples can thus be viewed as the former’s spreading, teaching, and imprinting of the modern Western order and discipline on the latter. Based on anthropological fieldwork among the Traditionalist and Christian Lahu in northern Thailand, this paper examines the changes in order and discipline of Christian Lahu as a result of their long-term experience of Baptist Christianity.
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西本, 陽一
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西本, 陽一
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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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