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

黒田, 悦子; クロダ, エツコ; Kuroda , Etsuko

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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

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KH_008_3_001.pdf (1.9 MB)

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紀要論文 / Departmental Bulletin Paper(1)

公開日

2010-02-16

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

The Logic and Expression of the Populace : From a Town in Southern Extremadura, Spain

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

10.15021/00004446

ID登録タイプ

JaLC

著者

黒田, 悦子

	黒田, 悦子
ja-Kana	クロダ, エツコ
en	Kuroda , Etsuko

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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

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

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

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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

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