WEKO3
-
RootNode
アイテム
ポナペ島におけるキリスト教の受容をめぐる社会変化
https://doi.org/10.15021/00004420
https://doi.org/10.15021/000044206e1e8e25-b259-4cd7-ace7-bb9b8d3eb127
| 名前 / ファイル | ライセンス | アクション |
|---|---|---|
KH_009_4_006.pdf (4.7 MB)
|
|
| Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|
| 公開日 | 2010-02-16 | |||||||||||
| タイトル | ||||||||||||
| タイトル | ポナペ島におけるキリスト教の受容をめぐる社会変化 | |||||||||||
| タイトル | ||||||||||||
| タイトル | Social Change Involving the Reception of Christianity of Ponape, Micronesia, from the late-1820s to 1886 | |||||||||||
| 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 | 10.15021/00004420 | |||||||||||
| ID登録タイプ | JaLC | |||||||||||
| 著者 |
中山, 和芳
× 中山, 和芳
|
|||||||||||
| 抄録 | ||||||||||||
| 内容記述タイプ | Abstract | |||||||||||
| 内容記述 | This paper describes and analyses social change which occurred on Ponape, Micronesia, from the late-1820s to 1886, with special reference to the reception of Christianity among the Ponapeans. Ponape was divided into five autonomous chiefs. The head of the two sets were the Nahnmwarki (paramount chiefs) and the Nahnken (ministers). A man of the two lines was encouraged to marry his father's sister's daughter. Since descent and succession were matrilineal, a son of the Nahnmwarki, or high chief in the Nahnmwarki's line, by a woman in the Nahnken's line would be classified as a member of the Nahnken's line, and could become the Nahnken, and vice versa. The Nahnmwarki and the Nahnken were, therefore, frequently related by blood. Sometimes the latter was the son of the former. The myth on the origin of titles relates that the first Nahnken was the son of the Nahnmwarki. Based on this type of marriage and also the myth, the Nahnken was regarded as the son of the reigning Nahnmwarki, even if there was no blood relationship between them. This fictive-kin relationship sometimes was extended to whole lines, and, further, all subjects stood in the fictive relationship of child to the Nahnmwarki. In the pre-colonial period all land was owned by the Nahnmwarki and the Nahnken. People were obliged to pay tribute to them on many occasions, in return for land use. By contributing yams, pigs, and sakau (kava) to a feast a man could obtain prestige and a. title. Men competed with each other to produce and present the best offerings at the feasts. The Ponapeans emphasized achievement as well as ascription to enhance political status. Therefore, loyality to the Nahnmwarki and the Nahnken, expressed in competitive feasts, provided the opportunity for promotion in the rank system. On Ponape initial contact with Europeans began in the late- 1820s. From the 1830s onward, Ponape attracted a number of white residents. Most were deserters from whaling ships or escaped convicts from Australia. During the rise of the Pacific whaling industry, in the 1840s and 1850s, frequent stopovers by whalers resulted in numerous desertions. The population of beachcombers on Ponape grew steadily from about 50 in 1840 to 150 in 1850. Since first contact with foreign cultures Ponapean society was exposed to European influence and became dependent on world markets to procure European goods. The Ponapeans keenly desired to obtain such Western artifacts as clothes, blankets, muskets and axes, among other things. With few exceptions, these beachcombers lived with Ponapean chiefs and were integrated into indigenous society. Under this arrangement the chiefs entrusted most of the responsibility for the conduct of trade with visiting ships to the whites, who obtained Western goods for their Ponapean patrons. The Ponapean had control over, contact with the West. Tra- ditional social structure played an important role in the changing situations resulting from European impact. The Ponapeans retained their social structure while adopting a wide array of technical changes. The foreign residents adopted behavior patterns different from the Ponapeans. They violated Ponapean taboos, such as eating eels, the clan totem. European reprobates like Thomas Boyd disregarded the chiefs' authority. Nevertheless, they remained secure. The Ponapeans thought that the whites were protected by a different God than the indigenous deities, and the superiority of European civilization and techniques led the Ponapeans to appreciate the power of the Western God. In 1852, American Congregational missionaries came to Ponape. At first Ponapean chiefs welcomed them, expecting an increase in trade with foreign ships. Unlike the beachcombers, the missionaries remained independent from indigenous authority. Soon the chiefs learned that Christian teachings were contradictory to chiefly privileges, and so withdrew their support of missionary work. The smallpox epidemic brought by a whaling ship in 1854 had the most significant effect on Ponapean society. In a short time smallpox spread throughout the island and killed half the population. The death of chiefs provided many opportunities for commoners to obtain high titles, and people vied with each other for promotion in the title system. If a person could not obtain a higher title he simply left his tribe and moved to the other. The chiefs who survived lost power and control over the subjects. Successful inoculation against smallpox given by the missionaries caused the Ponapeans to wonder about the efficacy of their own deities and to appreciate the power of the Christian God. The late-1850s saw a marked decline in the visits of whalers to the island. This resulted in a reduced flow of trade goods and a decline in the number of beachcombers. All these factors gave the missionaries a virtual monopoly of influence and trade, at least temporarily. Interest in the church among the islanders increased. The missionaries worked especially among the commoners, and in 1860 they had formally received into the church their first converts. Church membership grew during the following years. Some chiefs were converted to Christianity so as to be able to utilize the increasing power of the "Missionary Party," whereas others remained opposed to the missionaries. However, as the church members had become predominant, those chiefs who wished to keep control over the people had no choice but to accept Christianity. Eventually, by 1886, four of the five paramount chiefs on Ponape had become baptized. The adoption of Christianity occurred because conversion seemed advantageous to the paramount chiefs as well as to the commoners in their continuing efforts to cope with changing situations. The missionaries did not attempt to destroy the native political system, nor did they always attempt the complete destruction of Ponapean religion. They thought they could use the order maintained under the chieftainship and the concept of gods in indigenous religion for their purposes. Thus they exploited the traditional institutions to gain converts. Ponapean society accepted Christianity through its traditional institutions. The church organization was formed hierarchically. It placed the Christian God at the top, and then in descending order Christ, foreign missionaries, ministers, preachers, deacons, and finally the laymen. By putting the Nahnmwarki and the Nahnken above the ministers, the congregation was grafted upon the traditional authority system. As mentioned above, the Nahnmwarki was regarded as the father of all his subjects. The Christian God was also addressed as our Heavenly Father. The Nahnmwarki is to his subjects what the Western God is to mortals. In that way the new forms of social stratification could be connected easily to indigenous society. Many elements of Ponapean chieftainship were introduced into the mission activities. Ponapean-style feasts were celebrated at the church, with minor modification. And church collections sometimes appeared similar to paying tribute to the chiefs. Many Ponapeans identified the traditional supreme deity and the clan gods with the Christian God. Traditional spirits harmful to the people was regarded as the Evil Spirit or the biblical Satan. Thus the people thought that the existence of the traditional spirits was authorized by Christianity. The Christian God was incorporated into the Ponapean pantheon, and Ponapeans succeeded in manipulating Christianity to serve the preservation of the existing order on the island. Chiefly authority extended to the beachcombers living on the island who conducted trade with foreign ships. Later the Ponapeans came to accept Christianity on their own terms. The procurement of Western goods through the beachcombers and the acceptance of Christianity did not constitute a revolutionary departure from the traditional, way of life. Ponapean society responded to the new situations through existing values and institutions. Therefore, belief in the traditional gods and spirits remained important in native life, as did the authority of the Nahnmwarki and traditional political systems. Cultural continuity was preserved under the impact of foreign influence during the period referred to above. The strength of Ponapean chieftainship remains essentially alive, even today. Acknowledgements I am grateful for a grant from the East-West Center, which made possible my field work on Ponape and archival work in Honolulu. I thank Dr. Samuel Price of the Pacific Studies Institute in Guam, who accepted me as a Research Associate and granted me use of the Institute's facilities on Ponape. I am indebted to Drs. Douglas Oliver, Alice Dewey, Alan Howard, Stephen Boggs, Robert Kiste, Ben Finney and Timothy Macnaught, of the University of. Hawaii, for their advice on my research. My greatest debt is to the people of Ponape Island, especially Messrs. Lianter Elias, Elsin Elias, and their families, who allowed me to share their knowledge and lives. I express my gratitude to them all. |
|||||||||||
| 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 9, 号 4, p. 851-914, 発行日 1985-03-28 |
|||||||||||
| 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 | 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 | |||||||||||
Share
Cite as
Nakayama, Kazuyoshi, 1985, Social Change Involving the Reception of Christianity of Ponape, Micronesia, from the late-1820s to 1886: 国立民族学博物館, 851–914 p.
Loading...
