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フィーとウダ・ラースあるいは骨と肉 : ベダムニ族の社会構造と世界観
https://doi.org/10.15021/00004198
https://doi.org/10.15021/00004198969ea7ef-9db7-4bd4-ad38-b66dc6f40d87
| 名前 / ファイル | ライセンス | アクション |
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KH_019_3_001.pdf (2.9 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 | フィーとウダ・ラースあるいは骨と肉 : ベダムニ族の社会構造と世界観 | |||||||||||||
| 言語 | ja | |||||||||||||
| タイトル | ||||||||||||||
| タイトル | F I : and Uda La : su or Bone and Flesh : Social Structure and Cosmology among the Bedamuni of Papua New Guinea | |||||||||||||
| 言語 | en | |||||||||||||
| 言語 | ||||||||||||||
| 言語 | jpn | |||||||||||||
| キーワード | ||||||||||||||
| 言語 | ja | |||||||||||||
| 主題Scheme | Other | |||||||||||||
| 主題 | パプアニューギニア｜ベダムニ族｜身体構成｜集団概念｜親族関係名称｜世界観 | |||||||||||||
| 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 | 10.15021/00004198 | |||||||||||||
| ID登録タイプ | JaLC | |||||||||||||
| 著者 |
林, 勲男
× 林, 勲男
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| 抄録 | ||||||||||||||
| 内容記述タイプ | Other | |||||||||||||
| 内容記述 | The main purpose of this paper is to examine the Bedamuni's two oppositional concepts of social structure; fi: and uda la:su, and the extent to which these concepts are related to their cosmology. Each Bedamuni individual is a member of his or her father's clan called fi: and derives clan identity from a body part of a mythological woman, from a totem, from clan territory and from sacred sites in their land. Besides one's own clan, the term fi: is used to refer to the clans with which one's clan does not intermarry, and whose members of the same generation are classified as siblings. The norm of fi: exogamy is strict and marriages are arranged on the basis of sister exchange between clans. A man having no sister is provided with one by a man of his own fi:, including both his own clan and its alliance clans. This woman is then exchanged for a wife. Men mostly exchange their sisters with clans categorised as uda la:su. These oppositional concepts of fi: and uda la:su do not mould a moiety system in the Bedamuni social structure. Instead the social structure has complicated features. A configuration of clans into these two categories differs from one clan viewpoint to another, and there are clans with which one's own has little interaction in everyday life due to distance. The possibilities of inter-marriage with those clans are uncertain. After discussing complicated features of fi: relationships between clans, I deal with a kinship category which is regarded by the people as being similar to a sibling category. Marriage with those in this category is strictly avoided, even though they are members of uda la:su. In addition to this category, matrilateral clan members are also excluded as potential spouses. In order to understand the fact that some people of uda la:su are excluded from the category of potential spouses, I examine folk knowledge of paternal and maternal substance which form a child and human body components. As shown in the kinship terminology, the matrilateral clan members are recognised as sharing the same maternal substance and are categorised as a group with no internal distinction but sex difference among them. Maternal substance is also believed to be shared with those whose mother is from the same clan. Clan identity is expressed by the Bedamuni using a word for bones, in other words, a clan is believed to be a group all of whose members share paternal bones. In order to reproduce its members a clan has to be supplied with maternal body components, represented by flesh, through women of uda la:su. It could be said that sister exchange with uda la:su is the exchange of flesh to form new members of each other's clan. The Bedamuni believe that they live in a reality consisting of two dimensions, one of which is material and tangible, the other spiritual and intangible. The people live in this dual reality and their experiences of, for example, dreaming, spirit seances and suffering from sorcery are believed to be located on the boundary between these two dimensions. Interestingly, the complementary opposition of dual dimensions of reality is entwined with the concepts of fi: and uda la:su. The consumption of human flesh in the past also took place between uda la:su. In other words, one was provided with flesh not so much from fi: as from uda la:su for consumption, as well as for the production of new members of one's clan. Furthermore, a human soul is believed to survive after death in the form of a wild animal, fish or bird, and it could be hunted only by the uda la:su members, not by fi: members. To sum up, the conceptualisation of marriage in terms of fi: and uda la:su represents part of their cosmology, and is related to notions concerning human body components, substance activity and soul/spirit activity. |
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| 言語 | en | |||||||||||||
| 書誌情報 |
ja : 国立民族学博物館研究報告 en : Bulletin of the National Museum of Ethnology 巻 19, 号 3, p. 359-403, 発行日 1995-02-28 |
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| 出版者 | ||||||||||||||
| 出版者 | 国立民族学博物館 | |||||||||||||
| 言語 | ja | |||||||||||||
| 出版者（英） | ||||||||||||||
| 出版者 | National Museum of Ethnology | |||||||||||||
| 言語 | en | |||||||||||||
| ISSN | ||||||||||||||
| 収録物識別子タイプ | PISSN | |||||||||||||
| 収録物識別子 | 0385-180X | |||||||||||||
| 書誌レコードID | ||||||||||||||
| 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 | |||||||||||||
