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庶民生活の論理と表現 : スペイン，南部エストレマドゥーラの町の例から
https://doi.org/10.15021/00004446
https://doi.org/10.15021/000044461c6a14e5-d5bd-4c2d-9dfd-b1870bc494da
| 名前 / ファイル | ライセンス | アクション |
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KH_008_3_001.pdf (1.9 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 | 庶民生活の論理と表現 : スペイン，南部エストレマドゥーラの町の例から | |||||||||||
| タイトル | ||||||||||||
| タイトル | The Logic and Expression of the Populace : From a Town in Southern Extremadura, Spain | |||||||||||
| 言語 | en | |||||||||||
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| 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 | 10.15021/00004446 | |||||||||||
| ID登録タイプ | JaLC | |||||||||||
| 著者 |
黒田, 悦子
× 黒田, 悦子
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| 抄録 | ||||||||||||
| 内容記述タイプ | Abstract | |||||||||||
| 内容記述 | The problem of social tolerance toward marginal people, the poor and the socially handicapped, has been discussed somewhat in connection with the concept of "honour and shame" by social anthropologists [CARD BAROJA 1966; PITT-RIVERS 1966]. Later the discussion went far in another direction with emphasis on the politics of sex [PITT-RIVERS 1977]. Social tolerance, however, is to be discussed in the light of centrality versus marginality, and the rich versus the poor sector of the population. With this in mind, I deal with the populace's logic of exclusion and inclusion of the people around them, and their ethos and wisdom as expressed in verbal communication. In a town in southern Extremadura, the categorization of people is as follows. First, there are two categories of "outsiders". Moorish women from Ceuta, who work as prostitutes on the outskirts of the town, are branded as defiled in contrast to the "sacredness" of the town's housewives. Another category of outsiders is Gypsies: Gypsies who in a group used to visit this town to participate in its livestock fairs, and resident Gypsies who have to share life with the townsfolk. The Gypsies of the first type were accepted amicably for two reasons : the Gypsy animal brokers (horse, mule, and donkey) called corredores or tratantes, were indispensable to the livestock fairs, and they were "strangers" who attracted the people of the town with entertain - ments such as a circus and a little theater. The Gypsies of this type ceased to come to town around 1970, when the corredores were replaced by professional, big-scale animal merchants. Even today some Gypsies come to the fairs, but they are a few in number and have only few contacts with the town. Besides these Gypsies, some traveling vendors of cloth and embroidery come from nearby towns and Canary Islands to visit the town. But they have only temporary contacts with the people.. Today floating Gypsy beggars tend to be rejected by the people who are beginning to lose their traditional tolerance toward the visiting Gypsies. Resident Gypsies are divided into two types : rich Gypsies (gitanos senoritos) and poor ones. The former took advantage of this town as the regional center, where a great number of bars flourish, and they have become successful in this business. The poor Gypsies can find no other livelihood than the lower class jobs, as do the lower sector of the town's populace, though some Gypsies use their musical talents or their ability to sell cloth and embroidery. Both the rich and poor Gypsies are residents of the town, but they never intermarry with the non-Gypsy residents. And the Gypsies, though living long in the town, remain "internal others" to the non-Gypsy population. The townsfolk themselves can be divided according to social stratification : 1. don (title of respect) class who are descendants of titled people (la genie del titulo) and landowners (terratenientes); 2. respected class of lawyers and medical doctors; 3. local merchants class whose commerce depends on the consumption of the populace; 4. new rich who accumulated wealth after 1960 in response to the so-called miraculous economic development of Spain; and 5. populace ranging from a lower class to a sector inclined toward a middle class way of life. I observed this town mainly through the eyes of the populace in general. The reaction of the populace to beggars has changed from time to time. Until around the time of the Civil War, begging was socially accepted under the pressure of the Catholic teachings. But after the Second Vatican Council (1962-65), which initiated the liberal policy of the Church, people became free from Church constraints and became less tolerant toward beggars, who are now a few in number. Lottery and coupon vending, either by Gypsies or non- Gypsies, is a job open mainly to the handicapped. Their life revolves around the populace who compose the majority of the buyers, in which are included also some of the rich. As people say that "Playing much is vicious, but no playing at all is foolish (Jugar muchoe s viciosop, e roj u gar nada es t onto.)", a majority of the townsfolk are involved in buying dreams such as the lottery, coupons, rifa (a private lottery for small prizes), and quiniela (a kind of football pool). Among the various ways of vending lottery, that known as participation, in which one lottery is shared by a group of buyers, suits well the majority who try to invest a small amount on a range of possibilities. This is why some vendors unauthorized by the government make and sell illegal participation to reap hidden profits. When somebody buys a participation, either legal or illegal, he is expected to tip the vendor. Again, when a buyer wins he must give some portion to the vendor. In a due course, from the day of purchase to the day when the winners are announced, close human relationships continue between the buyer who aspires to a win, and the vendor who tries to treat the buyer with witty conversation. The same is true of the relationship between the buyer and vendor of coupons, although the price of a coupon is much less and the winners are announced every evening. What is most striking to the observer of this business is that the two persons involved, the buyer and the vendor, interact superbly, manipulating their magical ability to converse. As is typical in conversations between the buyer and vendor of lottery and coupons, the populace, especially of the "vulgar" category (la genie vulgar), have the picaresque atmosphere (called picardia by the townsfolk) and wisdom of life, both of which are well represented in their verbal communication, examples of which are given in the final chapter of this article. After the economic development of Spain in 1950-60, and then under the forces of freedom since the death of Franco in 1975, the world of the populace has changed much, even in the provincial towns of southern Extremadura. Time is needed to understand in which direction the vitality of the populace will go in the future. Contents of the article are: Introduction 1. Categories of the people—center and margins, rich and poor 1) Moorish women from Ceuta 2) Gypsies (1) Gypsies from outside (2) Gypsies as internal others 3) Townsfolk and the populace 2. The socially handicapped and the reactions of the populace 1) Beggars 2) Lottery and coupon vendors 3. Ethos and wisdom of the populace as expressed in verbal communication 1) Titles of honor, pronouns, nicknames, and diminutives 2) Exaggeration 3) Rich terms for criticism 4) Metaphors of plants and animals 5) Blasphemy, sexual expression 6) Old-fashioned expression, concrete ways of expression 7) Maxims Perspectives on the world of the populace |
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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 8, 号 3, p. 531-561, 発行日 1983-12-19 |
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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 | 0385-180X | |||||||||||
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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 | |||||||||||
