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バングラデシュ農村における一方的贈与と社会関係 : タンガイル県，M村のムスリム集落の事例より
https://doi.org/10.15021/00004214
https://doi.org/10.15021/000042145510a6e7-0d10-41de-910c-43f1d6b7f548
| 名前 / ファイル | ライセンス | アクション |
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KH_018_4_003.pdf (3.9 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 | バングラデシュ農村における一方的贈与と社会関係 : タンガイル県，M村のムスリム集落の事例より | |||||||||||
| タイトル | ||||||||||||
| タイトル | One-Way Gifts and Social Relations Among Rural Muslims in Bangladesh : A Case Study from a Village in the Tangail District | |||||||||||
| 言語 | en | |||||||||||
| 言語 | ||||||||||||
| 言語 | jpn | |||||||||||
| キーワード | ||||||||||||
| 主題Scheme | Other | |||||||||||
| 主題 | バングラデシュ農村｜ムスリム｜一方的贈与｜社会関係｜儀礼 | |||||||||||
| キーワード | ||||||||||||
| 言語 | en | |||||||||||
| 主題Scheme | Other | |||||||||||
| 主題 | rural Bangladesh｜Muslim｜one-way gifts｜social relation｜ritual | |||||||||||
| 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 | 10.15021/00004214 | |||||||||||
| ID登録タイプ | JaLC | |||||||||||
| 著者 |
西川, 麦子
× 西川, 麦子
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| 抄録 | ||||||||||||
| 内容記述タイプ | Abstract | |||||||||||
| 内容記述 | This paper treats the subject of gift giving for merit without the expectation of any return from the receiver, a practice common among Muslims in rural Bangladesh. The three main examples are almsgiving, the provision of religious feasts and the sacrifice of animals. This paper is based on findings from a field survey which was conducted in a village in the Tangail District which I will refer to as M village. It consists of two settlements: a Muslim one and a Hindu one. Most Muslims in M village live in the Muslim settlement. Many scholars have been studying the economic and political aspects of village life in Bangladesh by analyzing the social and economic relationships among the villagers. While the practice of one-way giving is essentially religious in nature, I will analyze its significance in village life by discussing the characteristics of the relationships which stem from one-way gift giving. I will describe three matters. First I will discuss two kinds of religious feast, one held according to the Hijra calendar and the other as the need arises to pray to God for worldly benefits such as relief , from disease, or for a good harvest or a healthy baby. Muslim male beggars called fakir and male villagers are invited to such feasts. Next I will describe the practice of the animal sacrifice in Eid-al-adha and the distribution of the meat. Finally I will treat three cases of the funeral rites and feasts. The families of the deceased vary greatly in terms of economic and social standing in M village, and I will illustrate how these factors influence not only the scale of the feasts but the attitudes to them of the villagers. I wish to analyze the one-way gift giving among Muslims in M village from three points of view. The first is that of the receiver of the gift. The gifts for religious merit are often said to be given to "the poor." However, there is neither a strict religious definition nor are there clear categories or castes of "the poor" in the Muslim society in Bangladesh. The second point of view is how villagers view the relationship between the giver and the receiver. From a religious point of view the gifts are given to God. However, they have great potential in the world to make the power relationships among villagers. The third point of view is in regard to the valuation of the gift by a third person and the prestige of the individuals and the social groups. All the gift giving treated in this paper is open to the gaze of a third person and to the information network. The one-way gift giving for merit is an important religious practice for Muslims. However, most villagers, even if they are in poverty, don't like to become the receiver of the gift for fear of being defined as "the poor" and placed in a lower social status. They tend to avoid making individual relationships through the receipt of a gift. The main receivers of alms are Muslim beggars called fakir and fakirni (female), who are in other respects normal villagers. The fakir occupation is assigned a religious role. The relationship between fakir and the giver of alms or the host of the feasts is more ritual than personal. In regard to religious feasts there is no rule concerning guests with the exception of fakirs. For the host it is more important to gather an adequate number of people for the scale of the feast than to invite any particular persons. The host calls on neighborhoods or on the people who come to the Mosque in the Muslim settlement to pray on Friday afternoon. At the feast, as soon as the guests have finished eating they leave without enjoying conversation with the host and guests. The guests do not feel an obligation to return something to the host. The one-way gift giving among Muslims in M village is neither regulated by village law, nor is it an obligation of particular posts within the village. The giving depends on individual intention. Among the villagers who are in the same economic conditions, some villagers give alms regularly and others rarely; some people serve dinner to hundreds of people for a feast and the others invite only a few fakirs. The villagers are conscious of the valuation by a third person which affects the dignity of an individual and his/her household. The accumulation of such valuations in daily life determines the social standing of the villagers. In the rural areas of Bangladesh it is difficult to find a clear social unit as a corporate group. In M village there is no special Muslim organization responsible for religious ceremonies. However, the villagers recognize their social boundary and themselves as Muslims of M village as distinct from "the others." During ceremonies they are sometimes united together. In Eid festival in M village, regardless of who sacrifices the animals a third of the meat is divided equally among all Muslim households of M village. In a large-scale feast in which most of the guests are the inhabitants in other villages, if the M villagers think it will affect the honor of their own village, they will work in a body for the success of the feast. I believe the awareness of the consciousness of "the ohters" is an important element for the people within a social boundary to help them rally together to protect the honor of their group. |
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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 18, 号 4, p. 649-695, 発行日 1994-03-31 |
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| 出版者 | 国立民族学博物館 | |||||||||||
| 出版者（英） | ||||||||||||
| 出版者 | National Museum of Ethnology | |||||||||||
| ISSN | ||||||||||||
| 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 | |||||||||||
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| 出版タイプ | VoR | |||||||||||
| 出版タイプResource | http://purl.org/coar/version/c_970fb48d4fbd8a85 | |||||||||||
