This article examines the everyday educational practices at special schools in Kerala, India, and their significance for people with disabilities who are registered at the schools. Kerala is a well-known social welfare state in India with a high Human Development Index, and its policies are referred to as the ‘Kerala model.’ The trend in education for children with disabilities in India is Inclusive Education, in which students learn together in the same school or classroom regardless of their ability. As a result, normal schools are recognized and studied as sites of Inclusive Education, while special schools tend to be left out of research agenda. In this article, I reconsider the potential and significance of special schools on the basis of ethnographic case studies of three special schools in Kerala and a review of primary and secondary sources related to the subject. The article addresses how special schools try to include persons with disabilities in the educational system, and how students with disabilities spend their time there. The findings from my fieldwork suggest that special schools 1) accept students with various attributes, regardless of age, gender, socio-economic level, or disability category, 2) are creating an ‘inclusive’ atmosphere by responding individually, and 3) place emphasis on students’ voluntary interaction and autonomy rather than relying heavily on equipment and environment. As such, special schools can be a place for students to cultivate social skills and learn how to live with their own disability among diverse people.

This paper examines how the Ulu Ai’, a Dayak priest-king in the hinterland of southwestern Kalimantan, was “revived” after the fall of the Soeharto regime in 1998. Heir to a sacred heirloom, the Ulu Ai’ was worshipped by the Dayak people in southwestern Kalimantan, but his ritual authority was dependent on the authority of the Matan kingdom, a Malay kingdom in the region that had collapsed at the time of Indonesia’s independence. Since then, the Ulu Ai’ had survived in the hinterland as a shaman giving blessings to the marginalized Dayak people there. Soon after the fall of Soeharto, the Ulu Ai’ re-emerged from the hinterland and was “revived” at a large ritual to ward off evil, in which the Dayak people collectively claimed their customary rights. After the ritual, the Ulu Ai’ fostered a close relationship with the Dayak elites, who had gained power in local politics. The Dayak political elites needed the local authorities in the hinterland to obtain the support of the Dayak people there, while the Ulu Ai’ needed a close relationship with the Dayak political elites to expand his ritual authority among the Dayak people in the hinterland. The interdependence between the Dayak political elites and the Ulu Ai’ brought about the resurgence of the Ulu Ai’ in local politics.

Rice liquor production is a part of traditional culture, but it has been declining in Cambodia. This study assessed the present situation of rice liquor production and historical changes in its consumption in a rural village of Takeo Province, Cambodia. The fieldwork was conducted in a village where 21 households were engaged in liquor production. Traditional liquors were historically consumed as part of the culture in the village, but the main source of alcohol for consumption has shifted to commercial beer products. In addition, the income from pig husbandry, which is commonly practiced in conjunction with liquor production in Cambodia, has recently decreased. However, in contrast to the findings of previous studies, liquor sales have shown good economic performance as a secondary source of income. More interestingly, the liquor producers are all women, most of whom learned the production methods from relatives in the village. These results suggest that the importance of traditional rice liquor production lies in its providing a source of income to women who continue to live in a rural village rather than moving away.

This article explores the cultural and political context of the development of the rock music industry in Indonesia. With a focus on live performance, it shows how the political and economic power of Chinese Indonesian business and the military have played an important role in underpinning the sustainable development of the country’s rock music industry.

Indonesian rock music has continuously evolved from the mid-1980s, under the Soeharto authoritarian regime, through the country’s democratization to the present day. The industry developed during the Soeharto era through rock festivals (Festival Rock Se-Indonesia) sponsored by ethnic Chinese businesses, and since the fall of the Soeharto regime, the industry has continued to grow with the support of the Indonesian armed forces.

Chinese Indonesian businessmen have been sponsoring rock festivals to boost show business by attracting large crowds and contributing to the popularization and industrialization of Indonesian rock music. The increase in capacity and expansion of venues for live performances has contributed to the sustained development of the rock music industry, with the armed forces providing large military sites for music events following the democratization of the country. However, such mass mobilization, sponsored by Chinese companies increases the risk of rioting in these venues. Therefore, the military acts as a security mechanism to violently suppress riots and maintain order.

橋本　彩．『ラオス競漕祭の文化誌―伝統とスポーツ化をめぐって』めこん，2020年，286 p．

中田友子

阪本公美子．『開発と文化における民衆参加―タンザニアの内発的発展の条件』春風社，2020年，520 p．

中澤芽衣

Sonam Kinga. Democratic Transition in Bhutan: Political Contests as Moral Battles. London and New York: Routledge, 2020, 306 p.

石内良季

飯田玲子．『インドにおける大衆芸能と都市文化―タマーシャーの踊り子による模倣と欲望の上演』ナカニシヤ出版，2020年，258 p．

山本達也

北澤直宏．『ベトナムのカオダイ教―新宗教と20世紀の政教関係』風響社，2021年，258 p．

今井昭夫

牛久晴香．『かごバッグの村―ガーナの地場産業と世界とのつながり』昭和堂，2020年，320 p．

宗野ふもと

リモートな現地調査
小山　祐実

人が住む世界と野生動物が棲む世界との境界線はどうあるべきか
―屋久島からガボンへ―
大坂　桃子

週末に「帰る」場所
―台北の「リトル・インドネシア」―
柴山　元

Kwanteebio and the Ethnic Chinese in Medan
Devin Sukardi

妖怪ではない「カッパ」
―岩手県遠野市の「民話」文化の古層に向かって―
森内　こゆき

食でつながる国境なき世界
―日本とレバノン料理―
中西　萌

ブルーリ潰瘍との出会いとボーイスカウト運動
小川　雄暉