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3件中 1-3の結果を表示しています
  • 根元 茂
    日本釀造協會雜誌
    1981年 76 巻 3 号 179-182
    発行日: 1981/03/15
    公開日: 2011/11/04
    ジャーナル フリー
    ラムはストレートやミックスド・ドリンクの素材として, 特に我が国では製菓原料として需要が急速に伸びているが, 我々のラムに関する知識はかつてのヱステルの多いジャマイカラムの程度に留まっている。長年ラムを研究されている著者の現地取材によるジャマイカラムの製造に関する報告は, 読者に価値ある “驚き” を与えるに違いない。
  • 園田 俊郎
    ウイルス
    1993年 43 巻 1 号 93-100
    発行日: 1993/06/01
    公開日: 2010/03/12
    ジャーナル フリー
  • 神本 秀爾
    文化人類学
    2012年 77 巻 1 号 156-169
    発行日: 2012/06/30
    公開日: 2017/04/10
    ジャーナル フリー
    Recent anthropological studies reveal that the societal movements of seeking "Africanity" in the Atlantic perimeter have been changing under the current postcolonial and globalization situation. The object of my research, the Rastafari in Jamaica, is one such movement, and my research mainly focuses on how its devotees, known as Rastafarians, live as "Africans." The data used in the paper were collected through fieldwork undertaken on two separate occasions, in 2005 and 2006. This paper aims to describe the actual condition of the economic activities of the Ethiopia Africa Black International Congress (E.A.B.I.C.) Rastafarians. Rastafari arose in Jamaica in the 1930s as a part of a worldwide religious movement. Rastafarians worship Haile Selassie, who was crowned emperor of Ethiopia in 1930. They regard themselves as "Africans" as part of their religious practice, and have created an "African" lifestyle. Most of the previous studies of the Rastafari in Jamaica have explained that poverty and feelings of despair under the (post-) colonial situation were the major factors contributing to the emergence of Rastafarians. However, little is known about how Rastafarians have earned their living as "Africans." This paper discusses the specific economic activities associated with their doctrine, and the changes in those activities since the death of the movement's founder. In Chapter 2, I introduce E.A.B.I.C. and discuss how it has changed historically. The organization was established during the mid-1950s by Prince Emmanuel Charles Edwards (called "Prince" in short). It worships Haile Selassie, Prince, and the famous pan-Africanist Marcus Garvey. The African lifestyle of E.A.B.I.C. places great value on economic self-reliance. In 1972, it began to develop a commune called the "Bobo Shanty." After Prince died in 1994, great changes occurred in the Bobo Shanty, including a succession race and power struggles. Some members lost faith and left the commune. Distrust among the remaining members resulted in the collapse of the Bobo Shanty system. Since the mid-1990s, many reggae musicians converted to E.A.B.I.C, and have popularized some of its phases. Because of all those changes, Bobo Shanty's economic activities have switched from being group-based to more personal-based. In Chapter 3, I analyze the economic activities of the members living in the Bobo Shanty based on my field data. During my fieldwork, there were about 60 regular residents. Most members engaged in "African" economic activities that represented their "Africanity," such as making traditional brooms and "guidances" (i.e., badges), and selling drinks such as wine and juice. Because of the significant impact of the converted reggae musicians, some guidance makers have used them as motifs, while other members have invented "Commercial Niyahbinghi" music, and some have begun to sing reggae music. This paper reveals that while the situation surrounding E.A.B.I.C. has changed, its members have not given up living as "Africans." I aim to research on how their products, as well as their knowledge and ideals regarding economic activities, have been received and revised.
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