巻号一覧
40 巻 (2002)
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40 巻, 1 号
選択された号の論文の7件中1～7を表示しています
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論文
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Lye Tuck-Po2002 年 40 巻 1 号 p. 3-22
発行日: 2002/06/30
公開日: 2017/10/31
ジャーナル フリーThis paper argues that the landscape is an important source of knowledge and continuity. The case material is from the Batek, who are mobile forest-dwellers of Pahang, Malaysia. They are a good example of an egalitarian society that does not need political leadership to reproduce its sense of cultural distinctiveness. The question is how do they do it ? What, if any, are the mechanisms? The Batek, when they talk about their identity, emphasize the forest. The forest has many salient characteristics, among them the network of camps and pathways (which includes both walking trails and rivers). Pathways, I argue, are where a lot of environmental and social knowledge develops. But they are not only trails to knowledge. They are also routes to remembrance. When people walk along these pathways, they can keep in touch with their history and also learn much that is new about the world. Movement is therefore an integral part of knowledge development and communication. This paper fleshes out these claims and offers a way to look at the landscape from the point of view of mobile peoples. It also rejects the classic anthropological bias towards declarative knowledge (knowledge that can be expressed in language). Ultimately, it examines how cultural persistence depends on people having continued access to and interactions with their landscape and why hunter-gatherer studies need to give more attention to the role of landscapes in knowledge production.抄録全体を表示PDF形式でダウンロード (465K) -
鈴木 基義, 安井 清子2002 年 40 巻 1 号 p. 23-41
発行日: 2002/06/30
公開日: 2017/10/31
ジャーナル フリーSwidden farming, which has long been practiced by upland ethnic groups in the mountainous areas of Laos, is now criticized for destroying forests and the environment. It must be noted that swidden farming has been the only method of food production for upland people. Under conditions of fertile soil and a scattered population, farmers could practice shifting cultivation with a long fallow cycle and produce a good harvest. But now several factors, including demographic growth, soil quality degradation, and the promulgation of land allocation decrees, have forced the fallow cycle to become shorter, a situation which requires more labor input for weeding to overcome lowered productivity.
At our research site, Houayxon Village, Samnuea District, Houaphan Province, villagers predict that they will be unable to continue swidden farming in the near future because of degradated natural conditions and the government’s enforcement of its policy prohibiting swidden farming. This situation has divided villagers into two camps. Some villagers have decided to move down to the foot of the mountains in search of rice paddy fields, and others have decided to remain in the mountains.
This paper aims to explain, through analyzing empirical interview data, why different decisions were made by different villagers. Finally, it proposes some possible methods of increasing food production for the people living in the mountains.抄録全体を表示PDF形式でダウンロード (1677K) -
見市 建2002 年 40 巻 1 号 p. 42-73
発行日: 2002/06/30
公開日: 2017/10/31
ジャーナル フリーAn “Islamic left” has emerged in Indonesian politics since the 1990s, which is opposed to the rightist Islamists and seeks a religiously plural nation. Islamic leftists work with nonreligious and leftist social-political movements and read leftist books, from Marx and Gramsci to Foucault. Yet, they don’t discard religious motivations. The author collected their writtings, observed them closely, and conducted many interviews. In this article, through three profiles of young activists affiliated with Nahdlatul Ulama, the author draws out the characteristics and political significance of the Islamic left in contemporary Indonesia. These activists are critical of religious authority (persons, texts, and history), especially the “one and only” and “pure and glorious” Islam, and try to revive plural Islamic traditions using post-modern Islamic studies in Europe. They have inherited the intellectual leftist tradition in Indonesia, but the Islamic left does not limit its activities to intellectual circles. It consciously fights a “war of position” against the Islamists and tries to mobilize popular support. Since it does not deny popular un-Islamic traditions, the Islamic left has the potential to attract indigenous, spiritual, and mystic “islams,” including among ex-Communists in rural areas. The Islamic left therefore has huge potential in a democratized Indonesia in which a new ideology is necessary in order to attract popular political participation.抄録全体を表示PDF形式でダウンロード (3088K) -
Distribution and Typology of Vegetation百瀬 邦泰, 嶋村 鉄也2002 年 40 巻 1 号 p. 74-86
発行日: 2002/06/30
公開日: 2017/10/31
ジャーナル フリーWe reconsidered the typology of Sumatran peat swamp forests according to the three zones of lowland plains proposed by Furukawa. Flood zones, occurring edges of lowland plains, are covered mainly by freshwater swamp forests. Central zones feature the sequential zonation of mixed peat swamp forests, méranti paya forests, and padang suntai forests. Tidal zones are covered by mangrove forests and mixed peat swamp forests. Sequential zonation was also reported in peat swamp forests of Sarawak and Brunei, but the flora of these two areas is unique within the western Malay Archipelago. By virtue of the distribution and composition of flora, the patterns of vegetation zoning are thought to be similar among the lowland plains of the Malay Peninsula, Kalimantan and Sumatra, although zonation was sometimes simpler than this because of climatological and geomorphological conditions.抄録全体を表示PDF形式でダウンロード (334K) -
Distribution of Villages and Interactions between People and Forests百瀬 邦泰2002 年 40 巻 1 号 p. 87-108
発行日: 2002/06/30
公開日: 2017/10/31
ジャーナル フリーI studied the distribution of villages and the interactions between people and forests in a lowland plains of Sumatra. I classified the villages there into four types. Pangkalan villages (river ports at the foot of hills) are located in flood zones. Muara villages (river ports at confluence points) are usually found in central zones. Migrant villages and fishing villages are settled in tidal zones. Different types of villages are found in different habitats, but they are connected by a network. The connections between pangkalan villages and muara villages are especially strong. In the central zone, the lands suitable for agriculture are limited to small areas covered by mixed peat swamp forests, and the other areas can be used only as forests. As a result, people in the central zone (villagers of muara villages) have the closest relationships with forests. In this paper I describe the agricultural, fishing, and hunting practices, the dietary taboos, the logging methods, and the plant usage that I observed in the muara villages of Riau, in the Kampar region. I conclude that the most important reason to conserve peat swamp forests is to secure the survival of the people who live among them, (especially those who lack capital). I also point out that the network connecting the different kinds of villages plays important roles in enabling villagers to adapt quickly to changes in the environment and to avoid overexploitation. Taboos in diets are considered to contribute greatly to the villagers’ sense of belonging to the network at the level of everyday life. Since the recent political crisis in Indonesia, the government’s protection of the forests has been unreliable. The reason why forests still remain is that the Malays, an influential group, have prevented newcomers from devastating their lives, which are founded on close interaction with the forest.抄録全体を表示PDF形式でダウンロード (638K)
書評
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速水 洋子2002 年 40 巻 1 号 p. 109-111
発行日: 2002/06/30
公開日: 2017/10/31
ジャーナル フリーPDF形式でダウンロード (64K)
現地通信
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五十嵐 忠孝2002 年 40 巻 1 号 p. 112-113
発行日: 2002/06/30
公開日: 2017/10/31
ジャーナル フリーPDF形式でダウンロード (194K)
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