抄録
One outstanding characteristic of kinship organization in in Japan is that both Dozoku (patrilineal descent) and Shinrui (bilateral kindred) are operating simultaneously in it. Therefore, the study of Japanese kinship organization as a whole requires that structural and functional relationships and the mutual dynamism between these two be analyzed together rather than each of them separately. From this point of view this paper first presents a theoretical hypothesis regarding the fundamental mutual relationships between Dozoku and Shinrui and then attempts to verify this hypothesis on the basis of empirical data.
Hypothesis: The symbiosis of two different organizations assumes that the Ie, their structural unit, contains the two forces for uniting its members, thus making possible the simultaneous operation of Dozoku and Shinrui. The first force of ties refers to the institutionalized and histolical patriarchal ties and the second force refers to the universal nucleal bonding of family.
Dozoku ties are the result of the extention of the structural principles of the Ie as a patriarchal family, the patrilineal descent system in the descent rules, to the kinship system. In contrast, Shinrui ties are the result of the bilaterally direct extention to the kinship system of the structural principles of the family nucleus which excludes the lineal principle as a bilateral kin group. Therefore, Dozoku as a lineage has the characteristics of a corporate group which requires continuity, whereas Shinrui as an ego-centered network has the characteristics of a quasi-group. As a result, Shinrui relationships are equal, their range is fluctuating, and kinship roles are unstable.
The simultaneous operation of these two organizations is possible due to their structural, functional differentiation. This implies that, if one of them becomes dominant in its function, the functional significance of the other is weakened. For instance, when the structural principles of the Ie permeate into the family nucleus and Dozoku bonding is reinforced, it is likely that Shinrui relationships will be in terms of the Ie rather than individuals, personal selectivity will be curbed, and a bias will be shown towards the paternal side in the kinship system. In short, the dominance of either of these two organizations determines the character of the kinship organization and its regional variations in Japan.
Findings: An empirical analysis was made of the organizations of the Kabu (a group of families having the same family name) and the Ikke (a kindred in Futamata-buraku, Tango. The analysis produced the following results: (a) The basis of the Kabu is usually Dozoku ties. However, in Futamata the Ie descent relationships are already unidentifiable and the function of the Kabu is limited to the sphere of ancestral worship as a Kabu-Ko (a formal Kabu organization for ancestral worshipping services) and in the sphere of routine mutual aids the Kabu strongly tends to function as a simple neighbourhood. Also the Honya-Inkyo (stock family-branch family) relationships, which have emerged from the internal differentiation within the Kabu, have completely dissolved the hierarchical order that placed the stock family at its top, and their relationships are barely maintained in the sphere of formal association among Ie. Therefore, Shinrui is functionally more dominant than Dozoku in the kinship organization of Futamata. (b) The analysis of the Ikke relationships in terms of i) maximum range, ii) internal differentiation, and iii) mutual contact and grouping showed first that the maximum range of the Ikke's potential mobilization towards grouping is shallow in its generation depth and narrow in its lateral extention. The range and depth of nominated kin shows inclination and continuity towards the Ego side and personal familiarity is high on the consanguineal side. Also the formal grading in the Ikke presents an asymmetrical structure, Koishin (intimate kin) favoring
