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カナダ･イヌイットの社会･経済変化 : ケベック州のイヌクジュアク村の事例を中心に
https://doi.org/10.15021/00004156
https://doi.org/10.15021/00004156afb3a17c-d623-40d5-ad62-94b3c7157794
| 名前 / ファイル | ライセンス | アクション |
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KH_021_4_001.pdf (4.1 MB)
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| Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||||||||||
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| 公開日 | 2010-02-16 | |||||||||||||
| タイトル | ||||||||||||||
| タイトル | カナダ･イヌイットの社会･経済変化 : ケベック州のイヌクジュアク村の事例を中心に | |||||||||||||
| タイトル | ||||||||||||||
| タイトル | Socio Economic Change in Canadian Inuit Society : The Case of Inukjuak Village, Nunavik (Northern Quebec), Canada | |||||||||||||
| 言語 | en | |||||||||||||
| 言語 | ||||||||||||||
| 言語 | jpn | |||||||||||||
| キーワード | ||||||||||||||
| 主題Scheme | Other | |||||||||||||
| 主題 | カナダ・イヌイット｜経済変化｜狩猟者支援プログラム｜貨幣避猟の影響｜食物分配 | |||||||||||||
| キーワード | ||||||||||||||
| 言語 | en | |||||||||||||
| 主題Scheme | Other | |||||||||||||
| 主題 | Canada Inuit｜economic change｜hunter support program｜impacts of casheconomy｜food sharing | |||||||||||||
| 資源タイプ | ||||||||||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||||||||||
| 資源タイプ | departmental bulletin paper | |||||||||||||
| ID登録 | ||||||||||||||
| ID登録 | 10.15021/00004156 | |||||||||||||
| ID登録タイプ | JaLC | |||||||||||||
| 著者 |
岸上, 伸啓
× 岸上, 伸啓
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| 抄録 | ||||||||||||||
| 内容記述タイプ | Abstract | |||||||||||||
| 内容記述 | Before the 1960s, subsistence among the Canadian Inuit involved foraging, food sharing and social relationships which provided an organizational framework for these activities [WENzEL 1991]. Foraging activities were organized according to extended family and co-habitation relationships, and the products of these activities were shared and consumed according to the same relationships. The various aspects of subsistence activity were causally dependent upon each other. It is a fact that the arctic fur trade, and subsequently a larger cash economy, did not necessarily harm the Inuit socioeconomic system and could co-exist with it. Cash has helped the Inuit continue their foraging activities until the present. The Inuit have purchased snowmobiles, boats with outboard engines, rifles and ammunition, nets, gasoline, and so on, using money earned in the fur trade, government subsidies and wage labor. The adoption of new technology helped them to maintain traditional forms of food sharing and consumption, and distinctive social relationships. When the European Community banned the import of skins of seals and arctic foxes in 1983, the fur market ceased abruptly. The Canadian Inuit suddenly lost one of thier main income sources and started experiencing some difficulty in finding enough money for hunting and fishing activities. In this paper I propose that the decline in hunting and fishing activities will lead to a deterioration of food sharing and consumption practices and a breakdown of social relationships among the Inuit. I examined this proposition by visiting Inukjuak village, Nunavik, Canada, in January and February of 1996. The findings were as follows. 1. The number of Inuit hunters and fishermen has decreased, while that of those who hope to be wage laborers has increased during the last 30 years. There has been a clear decline in the subsistence economic sector. However, food sharing and consumption activities and social relationships were not yet drastically altered. Food sharing has helped to maintain and promote integration within extended families and within the whole village, and still contributes much to Inuit identity. This has been possible because of three kinds of food sharing: (1) food sharing by a hunter support program established in 1982, (2) use of local FM radio to broadcast food requests to the entire village and (3) food sharing within each extended family. The current hunter support program in Nunavik has its own limitations and problems, but has made a great contribution to social relationships in Inukjuak village. 2. The hunter support program has been being implemented among the Nunavik Inuit by the provincial government of Quebec and by the Kativik regional government. Recently, the Makivik Corporation, a native economico-political organization formed by the Nunavik Inuit, has planned a commercial project for the purchase and distribution of country foods such as caribou and seal meat. The purpose of Makivik is to improve the economy and health conditions of Nunavik Inuit by purchasing country foods from Inuit harvesters and selling them at low prices to Inuit wage laborers and the retired. However, I argue that the project will not function properly unless two conditions are met: (1) clear occupational differentiation into categories such as hunters/fishermen and wage laborers within Inuit society, and (2) promotion of economic stability among the wage laborers. If Makivik starts the project, there is a high probability that social relationships will be transformed by a decline in traditional food sharing practices. 3. Murphy and Steward (1956) suggested that native subsistence culture might decline in the future under the influence of the cash economy if there is no deliberate counter-effort by the people. I argue that the Inuit must control their own economy with political agreement between them and the state and provincial governments to maintain and promote their own subsistence culture within the Canadian nation state. In the mid-1990s, two economic development projects began operation within Nunavik Inuit society: the hunter support program and the Nunavik Arctic Food Project. These projects will have conflicting socio-economic effects on the Inuit. I propose that the Inuit themselves should choose only one of the two projects for the present, or resolve the various conflicts between the two projects in order to achieve better socio-economic results for Inuit society. 4. Contrary to my expectations, food sharing and indigenous social relationships have not been drastically altered among the Inukjuak Inuit. The following revised hypothesis is offered. Indigenous minorities living within a large nation state or federation such as Canada increasingly become dependent on the state and national economy in socioeconomic terms under prevailing influences of implementing a series of socio-economic policies toward the peoples by the economic-political majority of the state. However, these impacts on the peoples will not necessarily result in extinguishing or weakening their distinctive social relationships and ethnic identities. When positive national policies toward the indigenous peoples and positive indigenous initiatives (e.g. economic and political practices) coincide, economic activities will continue to be socially constituted. Under the above-mentioned condition, distinctive socio-economic relationships of the peoples can be reproduced in spite of undergoing some socio-economic changes. |
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| 書誌情報 |
国立民族学博物館研究報告 en : Bulletin of the National Museum of Ethnology 巻 21, 号 4, p. 715-775, 発行日 1997-03-28 |
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| 出版者 | ||||||||||||||
| 出版者 | 国立民族学博物館 | |||||||||||||
| 出版者（英） | ||||||||||||||
| 出版者 | National Museum of Ethnology | |||||||||||||
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| 収録物識別子タイプ | ISSN | |||||||||||||
| 収録物識別子 | 0385-180X | |||||||||||||
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| 収録物識別子タイプ | NCID | |||||||||||||
| 収録物識別子 | AN00091943 | |||||||||||||
| 著者版フラグ | ||||||||||||||
| 出版タイプ | VoR | |||||||||||||
| 出版タイプResource | http://purl.org/coar/version/c_970fb48d4fbd8a85 | |||||||||||||
