The author points out that, concerning the analysis of settlement societies where
konjuka is under way, there has been a tendency to look at only one side of the model of that urban impacts changing ‘rural communities’.
Konjuka is a social process where new residents from the city who came accompanying the expansion of the city as a result of the marketing of farm lands, and the indigenous people who are previous residents, mix and reside within the settlement and live together holding some kind of social relationship.
As a result, many times there is a tendency to limit and to formalize the problem as a ‘rural community’ adapting to
konjuka, and towards an argument weighing heavily on analysis of the state of the indigenous people. Moreover, these arguments were often based on the assumption that“
konjuka”is a drastic force in bringing about social disorganization. Attendant on this problem, there is a strong tendency, concerning the conceptualization of settlements where
konjuka is under way, to depend on the previous concept of ‘rural community’. In this article, the author attempts to understand the social process of
konjuka and the local community by which it is formed, from the viewpoint of ‘the new formation of the local community’.
It is clear that after the war there has been considerable change in occupational and economical structure of the study settlement and that today farming is only marginally an economic base for the farm households; that the settlement does not fit the previous definition of ‘rural community’ which emphasized these factors. Yet, because it is seen as a non-urban area, there is a problem including it in the city concept. Concerning the state of the social organizations within the settlement, one sees its characteristics in the fact that newcomers were not separated into a social category different from the former ones, but rather tend to be included in the existing organizations.
Furthermore as a result of inspecting the social formations within the settlement, it has been pointed out that is not merely a dichotomy between the newcomers and the indigenous people, but also, if apartment tenants are to be included as residents of the settlement, there are 5 main divisions within the social structure where each one recognizes and evaluates others and changes the way of holding his relationship with a different social category. It has become clear that there exists a delicate social relationship between the city-originating newcomers and the indigenous elderly people; but there also exisit mediators, the younger generations within the indigenous people and the newcomers originating from rural communities, who mediate the two. In spite of this, because of the existence of apartment residents who do not accomplish the social tasks demanded by the others, the previous definition of a rural community which regards it a priori as a social group or as a social unit is incompatible with the actual situation. In other words, it seems that a settlement where
konjuka is under way cannot be conceptualized as a rural community.
It has been seen that, as the characteristic of social consciousness newly brought about by
konjuka, there exists in the indigenous people consciousness attempting to preserve stability of the settlement society; and, that there exists a fear of being separated socially within the settlement among the newcomers. The reason why this kind of social consciousness is born comes from the fact that in the social life the new and old residents are mutually dependent. In the sample settlement the new and old residents hold a mutually dependent relationship regarding funerals, and during the process of
konjuka the social function of the
han (inner areal unit of the settlement) is strengthened.
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