{"created":"2023-06-20T15:59:12.065069+00:00","id":4288,"links":{},"metadata":{"_buckets":{"deposit":"53d35fe2-efdb-4923-b5d0-7a1786b4951a"},"_deposit":{"created_by":17,"id":"4288","owners":[17],"pid":{"revision_id":0,"type":"depid","value":"4288"},"status":"published"},"_oai":{"id":"oai:minpaku.repo.nii.ac.jp:00004288","sets":["345:444"]},"author_link":["11114"],"item_9_biblio_info_7":{"attribute_name":"書誌情報","attribute_value_mlt":[{"bibliographicIssueDates":{"bibliographicIssueDate":"1991-03-18","bibliographicIssueDateType":"Issued"},"bibliographicIssueNumber":"3","bibliographicPageEnd":"846","bibliographicPageStart":"573","bibliographicVolumeNumber":"15","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":"The Lionese are an ethnolinguistic group numbering approximately\n150,000 who inhabit the central part of Flores,\nEastern Indonesia. The population of this region is divided\ninto numerous traditional domains (tans). These were autonomous\npolitical units until early in this century. The data\non which the present study is based were collected during my\nfield research conducted from May 1983 to March 1985 in\nTana Lise, one of these traditional Lionese domains.\nThe Lionese economy remains a subsistence one, dependent\non the slash-and-burn or swidden cultivation of rice, maize,\ncassava, sweet potatoes, and various vegetables. Recently cash\ncrops such as coffee, cloves, and cacao have been introduced in\nmountainous areas, and irrigated paddy fields are found in\nflatland in the mountains and near the coast.\nIt is only the swidden agriculture with which multiple and\ncomplex agricultural rituals are interwoven. These rituals appear\nto be symbolic behavior apparently related to a cosmology\nor world view. But the Lionese people do not know and cannot\nexplain the symbolic meaning paired with the rituals by a\nsemiological code. They answered my questions about the\nmeaning or purpose of the rituals in a general way by saying\n'It is our custom' or 'We must perform it that way.' Accordingly,\nthese agricultural rituals are rule-following behavior\nrather than symbolic behavior. If this is the case, is it then\nimpossible to advance the scientific study of these rituals beyond\na mere description of them?\nMy answer is 'no,' because in many cases the Lionese agricultural\nrituals can be interpreted relevantly. Therefore we\ncan proceed from simple description to a fairly detailed interpretation\nof these rituals. The aim of this study is to describe the\nLionese agricultural rituals in detail and to investigate the cultural\nrepresentation of agricultural rituals (i.e. interpretations devised\nby the Lionese themselves concerning their agricultural rituals)\nby means of the concept of relevance developed by Dan Sperber\nand Deirdre Wilson [SPERBER and WILSON 1986].\nAfter the exposition of a theoretical framework in the introduction\nof this study, three sections follow. In section one,\nthere is undertaken a description and analysis of the knowledge\nand beliefs concerning social organization, crops, deities, and the\nsettings for these agricultural rituals such as the ceremonial house,\nthe village and the garden. These will furnish the background\nknowledge or 'context' for interpreting the agricultural rituals.\nIn section two, an exhaustive description is presented of all\nthe agricultural rituals, together with the agricultural practice,\nseasonal changes in natural phenomena, and the annual cycle\nof 'seasonal beliefs,' such as the visitation of moro nggele (mysterious\nhead hunters from overseas) and mitleik e (dreadful witches\nfrom the east end of Flores), the coming of balu re' e (season of\ndisease and death), and the occurrence of tana watu gaka (Mother\nEarth crying for the golden treasure kept in the ceremonial\nhouse).\nIn part one of section three, by amplifying the discussion\nof section one, the agricultural rituals are interpreted by means\nof investigating the contexts that make them relevant. According\nto the cultural representation of the agricultural rituals that\nemerges from this investigation, the crops are the wives given to\n(male) human beings from Mother Earth and Father Heaven,\nwhile the agricultural cycle is the life cycle of the daughters of\nthese deities. In the next part of this section, it is shown that\nthe seasonal beliefs are a set of images implied by the cultural\nrepresentation of the agricultural rituals.\nIn parts three and four of section three, the following\nproblems are discussed.\nThe people of Tana Lise are not given equal status in the\ncultural representation of the agricultural rituals. Or, more correctly,\nthrough participating in the agricultural rituals, they are\ndifferentiated into chiefs near to the deities and those far from\nthem.\nTana Lise is subdivided into a number of semi-autonomous\nsubdomains (maki) ruled by a chief. The chief, as the person\nnear to the deities in each maki, exercises various powers, and\nsome of these chiefs do the same thing at the domain level.\nAccordingly, the rules of agricultural rituals (i.e. the rules\nwhich the people obey when performing the agricultural rituals)\nor the agricultural rituals themselves as rule-following behavior,\nwork in the same way as the 'power-conferring rules' or the\n'secondary rules' defined by H. L. A. Hart [HART 1961].\nFinally, in the conclusion of this study, a brief discussion\ncenters on the reason why the Lionese people restrict their comments\nto the rules of the agricultural rituals and are silent on the\ncultural representation of the agricultural rituals. As Ivo Strecker\npointed out, no anthropological theory has so far answered\nthis problem satisfactorily [STRECKER 1988:203].\nIn my view, it is important to recognize that the Lionese\nagricultural rituals are rule-following behavior in order to understand\nthis problem. The rules of these agricultural rituals\nare simply accepted by the people holding to an 'internal point\nof view' (the viewpoint of 'the group which accepts and uses rules\nas guides to conduct' [HART 1961:86]). I suggest as a possible\nhypothesis that their silence on the cultural representation of their\nagricultural rituals is derived from holding to an internal point\nof view, and maintaining silence on the cultural representation\nof them has the effect of making the rules of these agricultural\nrituals function in the same way as the 'representations in quotes'\ndefined by Sperber [SPERBER 1975:99-106].","subitem_description_type":"Abstract"}]},"item_9_identifier_registration":{"attribute_name":"ID登録","attribute_value_mlt":[{"subitem_identifier_reg_text":"10.15021/00004280","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":"杉島, 敬志"},{"creatorName":"スギシマ, タカシ","creatorNameLang":"ja-Kana"},{"creatorName":"Sugishima, Takashi","creatorNameLang":"en"}],"nameIdentifiers":[{}]}]},"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":"KH015_3_001.pdf","filesize":[{"value":"21.0 MB"}],"format":"application/pdf","licensetype":"license_note","mimetype":"application/pdf","url":{"label":"KH015_3_001.pdf","url":"https://minpaku.repo.nii.ac.jp/record/4288/files/KH015_3_001.pdf"},"version_id":"3d8090b8-9e9e-4e15-b269-81da387e49ae"}]},"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":"リオ族における農耕儀礼の記述と解釈","item_titles":{"attribute_name":"タイトル","attribute_value_mlt":[{"subitem_title":"リオ族における農耕儀礼の記述と解釈"},{"subitem_title":"Description and Interpretation of the Lionese Agricultural Rituals","subitem_title_language":"en"}]},"item_type_id":"9","owner":"17","path":["444"],"pubdate":{"attribute_name":"公開日","attribute_value":"2010-02-16"},"publish_date":"2010-02-16","publish_status":"0","recid":"4288","relation_version_is_last":true,"title":["リオ族における農耕儀礼の記述と解釈"],"weko_creator_id":"17","weko_shared_id":-1},"updated":"2023-06-20T19:28:31.976945+00:00"}