{"created":"2023-06-20T15:59:09.716142+00:00","id":4222,"links":{},"metadata":{"_buckets":{"deposit":"b8f9a94b-7b05-4e18-ba0f-ef2e53b6a129"},"_deposit":{"created_by":17,"id":"4222","owners":[17],"pid":{"revision_id":0,"type":"depid","value":"4222"},"status":"published"},"_oai":{"id":"oai:minpaku.repo.nii.ac.jp:00004222","sets":["345:431"]},"author_link":["11097"],"item_9_biblio_info_7":{"attribute_name":"書誌情報","attribute_value_mlt":[{"bibliographicIssueDates":{"bibliographicIssueDate":"1994-03-31","bibliographicIssueDateType":"Issued"},"bibliographicIssueNumber":"4","bibliographicPageEnd":"695","bibliographicPageStart":"649","bibliographicVolumeNumber":"18","bibliographic_titles":[{"bibliographic_title":"国立民族学博物館研究報告"},{"bibliographic_title":"Bulletin of the National Museum of Ethnology","bibliographic_titleLang":"en"}]}]},"item_9_description_4":{"attribute_name":"抄録","attribute_value_mlt":[{"subitem_description":"This paper treats the subject of gift giving for merit without the expectation\nof any return from the receiver, a practice common among\nMuslims in rural Bangladesh. The three main examples are almsgiving,\nthe provision of religious feasts and the sacrifice of animals. This paper\nis based on findings from a field survey which was conducted in a village\nin the Tangail District which I will refer to as M village. It consists of\ntwo settlements: a Muslim one and a Hindu one. Most Muslims in M\nvillage live in the Muslim settlement.\nMany scholars have been studying the economic and political\naspects of village life in Bangladesh by analyzing the social and economic\nrelationships among the villagers. While the practice of one-way giving\nis essentially religious in nature, I will analyze its significance in village\nlife by discussing the characteristics of the relationships which stem from\none-way gift giving.\nI will describe three matters. First I will discuss two kinds of\nreligious feast, one held according to the Hijra calendar and the other as\nthe need arises to pray to God for worldly benefits such as relief , from\ndisease, or for a good harvest or a healthy baby. Muslim male beggars\ncalled fakir and male villagers are invited to such feasts. Next I will\ndescribe the practice of the animal sacrifice in Eid-al-adha and the\ndistribution of the meat. Finally I will treat three cases of the funeral\nrites and feasts. The families of the deceased vary greatly in terms of\neconomic and social standing in M village, and I will illustrate how these\nfactors influence not only the scale of the feasts but the attitudes to them\nof the villagers.\nI wish to analyze the one-way gift giving among Muslims in M\nvillage from three points of view. The first is that of the receiver of the\ngift. The gifts for religious merit are often said to be given to \"the\npoor.\" However, there is neither a strict religious definition nor are\nthere clear categories or castes of \"the poor\" in the Muslim society in\nBangladesh. The second point of view is how villagers view the relationship\nbetween the giver and the receiver. From a religious point of view\nthe gifts are given to God. However, they have great potential in the\nworld to make the power relationships among villagers. The third point\nof view is in regard to the valuation of the gift by a third person and the\nprestige of the individuals and the social groups. All the gift giving\ntreated in this paper is open to the gaze of a third person and to the information\nnetwork.\nThe one-way gift giving for merit is an important religious practice\nfor Muslims. However, most villagers, even if they are in poverty, don't\nlike to become the receiver of the gift for fear of being defined as \"the\npoor\" and placed in a lower social status. They tend to avoid making individual\nrelationships through the receipt of a gift.\nThe main receivers of alms are Muslim beggars called fakir and fakirni\n(female), who are in other respects normal villagers. The fakir occupation\nis assigned a religious role. The relationship between fakir and\nthe giver of alms or the host of the feasts is more ritual than personal.\nIn regard to religious feasts there is no rule concerning guests with\nthe exception of fakirs. For the host it is more important to gather an\nadequate number of people for the scale of the feast than to invite any\nparticular persons. The host calls on neighborhoods or on the people\nwho come to the Mosque in the Muslim settlement to pray on Friday\nafternoon. At the feast, as soon as the guests have finished eating they\nleave without enjoying conversation with the host and guests. The\nguests do not feel an obligation to return something to the host.\nThe one-way gift giving among Muslims in M village is neither\nregulated by village law, nor is it an obligation of particular posts within\nthe village. The giving depends on individual intention. Among the\nvillagers who are in the same economic conditions, some villagers give\nalms regularly and others rarely; some people serve dinner to hundreds\nof people for a feast and the others invite only a few fakirs. The\nvillagers are conscious of the valuation by a third person which affects\nthe dignity of an individual and his/her household. The accumulation\nof such valuations in daily life determines the social standing of the\nvillagers.\nIn the rural areas of Bangladesh it is difficult to find a clear social\nunit as a corporate group. In M village there is no special Muslim\norganization responsible for religious ceremonies. However, the\nvillagers recognize their social boundary and themselves as Muslims of M\nvillage as distinct from \"the others.\" During ceremonies they are\nsometimes united together. In Eid festival in M village, regardless of\nwho sacrifices the animals a third of the meat is divided equally among\nall Muslim households of M village. In a large-scale feast in which most\nof the guests are the inhabitants in other villages, if the M villagers think\nit will affect the honor of their own village, they will work in a body for\nthe success of the feast. I believe the awareness of the consciousness of\n\"the ohters\" is an important element for the people within a social boundary\nto help them rally together to protect the honor of their group.","subitem_description_type":"Abstract"}]},"item_9_identifier_registration":{"attribute_name":"ID登録","attribute_value_mlt":[{"subitem_identifier_reg_text":"10.15021/00004214","subitem_identifier_reg_type":"JaLC"}]},"item_9_publisher_33":{"attribute_name":"出版者","attribute_value_mlt":[{"subitem_publisher":"国立民族学博物館"}]},"item_9_publisher_34":{"attribute_name":"出版者(英)","attribute_value_mlt":[{"subitem_publisher":"National Museum of Ethnology"}]},"item_9_source_id_10":{"attribute_name":"書誌レコードID","attribute_value_mlt":[{"subitem_source_identifier":"AN00091943","subitem_source_identifier_type":"NCID"}]},"item_9_source_id_8":{"attribute_name":"ISSN","attribute_value_mlt":[{"subitem_source_identifier":"0385-180X","subitem_source_identifier_type":"ISSN"}]},"item_9_version_type_16":{"attribute_name":"著者版フラグ","attribute_value_mlt":[{"subitem_version_resource":"http://purl.org/coar/version/c_970fb48d4fbd8a85","subitem_version_type":"VoR"}]},"item_creator":{"attribute_name":"著者","attribute_type":"creator","attribute_value_mlt":[{"creatorNames":[{"creatorName":"西川, 麦子"},{"creatorName":"ニシカワ, ムギコ","creatorNameLang":"ja-Kana"},{"creatorName":"Nishikawa, Mugiko","creatorNameLang":"en"}],"nameIdentifiers":[{"nameIdentifier":"11097","nameIdentifierScheme":"WEKO"}]}]},"item_files":{"attribute_name":"ファイル情報","attribute_type":"file","attribute_value_mlt":[{"accessrole":"open_date","date":[{"dateType":"Available","dateValue":"2015-11-19"}],"displaytype":"detail","filename":"KH_018_4_003.pdf","filesize":[{"value":"3.9 MB"}],"format":"application/pdf","licensetype":"license_note","mimetype":"application/pdf","url":{"label":"KH_018_4_003.pdf","url":"https://minpaku.repo.nii.ac.jp/record/4222/files/KH_018_4_003.pdf"},"version_id":"6c8dcf63-812b-445e-bf62-4db2ffe9fab1"}]},"item_keyword":{"attribute_name":"キーワード","attribute_value_mlt":[{"subitem_subject":"バングラデシュ農村|ムスリム|一方的贈与|社会関係|儀礼","subitem_subject_scheme":"Other"},{"subitem_subject":"rural Bangladesh|Muslim|one-way gifts|social relation|ritual","subitem_subject_language":"en","subitem_subject_scheme":"Other"}]},"item_language":{"attribute_name":"言語","attribute_value_mlt":[{"subitem_language":"jpn"}]},"item_resource_type":{"attribute_name":"資源タイプ","attribute_value_mlt":[{"resourcetype":"departmental bulletin paper","resourceuri":"http://purl.org/coar/resource_type/c_6501"}]},"item_title":"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","item_titles":{"attribute_name":"タイトル","attribute_value_mlt":[{"subitem_title":"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"},{"subitem_title":"One-Way Gifts and Social Relations Among Rural Muslims in Bangladesh : A Case Study from a Village in the Tangail District","subitem_title_language":"en"}]},"item_type_id":"9","owner":"17","path":["431"],"pubdate":{"attribute_name":"公開日","attribute_value":"2010-02-16"},"publish_date":"2010-02-16","publish_status":"0","recid":"4222","relation_version_is_last":true,"title":["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"],"weko_creator_id":"17","weko_shared_id":-1},"updated":"2023-06-20T17:17:34.877862+00:00"}