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クーラとタンボール : 北部ブラジルの憑霊カルトにおける成巫過程
https://doi.org/10.15021/00004331
https://doi.org/10.15021/00004331806cd9cd-85cf-41f2-a6ba-f4eac4ea20bf
| 名前 / ファイル | ライセンス | アクション |
|---|---|---|
KH_013_1_003.pdf (4.2 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 | クーラとタンボール : 北部ブラジルの憑霊カルトにおける成巫過程 | |||||||||||
| タイトル | ||||||||||||
| タイトル | Cura and Tambor : Shamanizing Process of Possession Cults in Northern Brazil | |||||||||||
| 言語 | en | |||||||||||
| 言語 | ||||||||||||
| 言語 | jpn | |||||||||||
| 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 | 10.15021/00004331 | |||||||||||
| ID登録タイプ | JaLC | |||||||||||
| 著者 |
古谷, 嘉章
× 古谷, 嘉章
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| 抄録 | ||||||||||||
| 内容記述タイプ | Abstract | |||||||||||
| 内容記述 | Two anthropological terms, "shamanism" and "spiritpossession," have long been given separate definitions. The former has been applied to specific magico-religious beliefs and practices in Siberia and Central Asia, following Mircea Eliade's classic usage. On the other hand, several African religious traditions have been practically excluded from shamanism and given another equally renowned term, spirit-possession. Recent anthropological studies on this topic have made it clear that these "two" cultural-complexes, which have been treated separately, have, in fact, much in common, and should be categorized under some more general concept, such as "culturally institutionalized Altered States of Consciousness." In this paper, I do not presuppose any mutually exclusive definitions of "shamanism" and "spirit-possession." This partly follows the recent trend mentioned above, but partly is required by the topic of this paper: shamanistic or mediumistic religious tradition in northern Brazil. In this Amazonian region, where local shamanistic tradition, inherited from Amerindian cultures, has its strength and is partially intermingled with folk Catholicism, essentially different mediumistic traditions were introduced from West and Central Africa as by-product of the Atlantic slave trade. These Africanderived religions, so called Afro-Brazilian cults, did not penetrate so pervasively in the North as in the Northeastern sugar-producing areas. But in the northern cities, like Belem (Para), this religious trend, influenced by local shamanic tradition, formed a series of highly syncretized possession cults, generically called Batuque in the anthropological literature. In this paper, one of the distinctive characteristics of these cults is depicted : that is, the highly individualized relation between shaman-mediums and possessing-spirits. In the course of shamanizing processes this factor plays a decisive role for the shaman-mediums to adopt specific ritual forms to venerate their spirit-protectors and "work" with them, because every spirit reveals itself with its unique character and specifies obrigacdo, or ritual requirements, to each medium. Therefore, the mediums, who usually "receive" various spirits and owe religious obligations to them, gradually accumulate various ritual forms and end up making unique combinations between them. Having this kind of inherent individualistic tendency, the Batuque is likely to fall apart. But, so far, this has not occurred, owing to two core ritual-forms as structuring models for the whole system. These two ritual forms, Cura and Tambor, provide each practitioner with a sound basis for weaving his own network of communication with his possessing-spirits. These two forms inherit their main characteristics from pajelanfa (local shamanism) and African-derived possession cults, respectively. Aside from the most apparent contrast between them (the absence or presence of musical instruments, such as drums, in rituals), there is another significant difference: the former stresses inherent supernatural ability (nascefre ito) of shamans whereas the latter demands formal initiation and apprenticeship (fazer santo). These contrastive features are closely related to the actual forms of practice: solitary "curing" sessions vs. festive group-rituals. This bipolar system is so deeply rooted in the Batuque that various ritual practices from varied sources have been and are being rearranged to fit in with the preexisiting system and incorporated into the Batuque. |
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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 13, 号 1, p. 69-125, 発行日 1988-07-30 |
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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 | |||||||||||
| ISSN | ||||||||||||
| 収録物識別子タイプ | ISSN | |||||||||||
| 収録物識別子 | 0385180X | |||||||||||
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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 | |||||||||||
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Cite as
Furuya, Yoshiaki, 1988, Cura and Tambor : Shamanizing Process of Possession Cults in Northern Brazil: 国立民族学博物館, 69–125 p.
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