本稿の目的は、熊本県相良村、人吉市の球磨川流域におけるダム反対運動を事例とし、人と自然の共生、およびそれに関連する人と人との共生について検討することである。具体的には、本稿では、インタビューを通してダム建設反対派の住民の意見を聞いた。「自然を人間の思うように改造し自然の脅威をなくす」という現代工業の自然に対する理論の象徴であるダムは、反対派の流域住民の間で、どのような存在となっているのかを解明した。その結果、今回の聞き取りにおいては、いずれの反対派も経済的効果への言及があったり、社会的経済的しがらみを認識しており、反対派の内面には複雑な葛藤があることがわかった。ダム建設によって住民たちは、川とのつながりが弱くなることを強く懸念したり、ダム計画の再検討という住民側の要求に応じない行政に対して不信感を抱いたりしている。さらに、反対派住民は賛成派住民との関わりにおいて、意見の表出に配慮していることがわかった。ダムに対する、反対、賛成の表層だけではなく、その奥に複雑な葛藤があり、ダム、川、人間、さらに人間同士の関係性は多様かつ複雑であることが確認できた。

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「しなやかに立ち直れる強さ」を備えた国土や地域の構築には、国土構造の基本的枠組みを転換すべき事業とそれを推進する人間力が必要となる。前者は首都機能移転をコア事業として中枢管理機能や主要機能にバックアップシステムを備えた分散型で地域間が水平ネットワークする国土構造への転換を必要とする。後者では、自力更生型地域社会の構築やを図る財政負担の少ない開発方法の創造など従前の開発哲学を再構築が求められる。そこでは人間活動を自然の論理に対応したものに転換しなければならず、自然環境と人間活動の関係や空間的コミュニケーション能力開発に優れた地理教育・地理学研究の果たす役割が大きい。

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This study describes the folk classifications of cultivated plant varieties among the Malo with special reference to their classifications of boyna, taro [Colocasia esculenta (L.) Schott] and uutsa, enset [Ensete ventricosum (Welw.) Cheesman.].
The Malo, one of the Omotic-speaking agricultural peoples, live in the steep mountainous area of Southwestern Ethiopia, whose elevations range from 600m to 3, 400m above the sea level. Their population is about 70, 000.
The people cultivate about eighty kinds of plants, and give them vernacular names almost in accordance to taxonomic species. However, this classification differs from the botanical taxonomy because it is basically a practical classification based on the way they cultivate and utilize. Thus, I call these vernacular names ‘folk species’.
They recognize varieties among the twenty-three folk species which most of the people cultivate. In particular, they recognize a number of varieties among the root and cereal crops which are important staple foods. Furthermore, they classify several major varieties of taro and enset into ‘sub-varieties’ according to the slight differences in color of the petiole or pseudostem. Therefore, there is a tendency for the plants which most of the people cultivate and value highly to be classified in detail.
It may be partly due to their interests which vary with the degree of each plant's importance to them. But from my observation in the fields, those plants that are classified in detail exhibit great variation in morphology and color. Then it seems quite natural for them to be classified into such large numbers.
Such great variation among cultivated plants is now considered to have been formed in the interactive processes between the human and the plants. I think, in the processes, the selection has been for those plants that are valued highly and paid much attention to. It is indicated by the Malo behavior to their cultivated plants that they add into their varieties' inventory what are considered new to them. In this light, the Malo folk classifications of cultivated plants is thought to be understood as suggesting such selection processes and reflecting the interactive relationships between the people and the plants.

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バードハウスプロジェクトの目的は、鳥の巣箱という最も小さな住環境を通して未来環境の新しい形を考えることである。筆者はこれを、小学生・中学生、建築を学ぶ高校生・大学生のための、自然環境と人間との共生を目指す建築教育・環境教育として実践している。私たちは、バードハウスというスタイルによって、未来の望ましい生活環境のイメージをデザインしている。

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The present paper intends to illustrate how human cognition has co-evolved with the selection of diverse domesticates, by examining the ethnographic materials from the Bodi (Me?en) in southwest Ethiopia. The color polymorphism is said to be one of the most distinguished characteristics of those domesticates. This may be a result of not only the intention that man would control the animal and plant reproduction, but also the way in which he has recognized various phenotypes of genetic variants and included them into his culture. That is, the color polymorphism that arose in the process of domestication is needed for the cultural phenomena of human beings as well as the biological ones of animals and plants.
In East Africa including Ethiopia and Sudan, we can find tremendous varieties of animal coat-color as well as of sorghum. The author made an intensive survey among the Bodi, who depend mainly on cattle and goats together with sorghum, from the cultural anthropological point of view in 1973-6 and 1991. He has found several significant points on the interrelationship between human cognition and color polymorphism
1) The color-pattern cognition among the Bodi is formed on the basis of their folk classification of cows with reference to their coat colors.
2) The cattle are named on the basis of their coat colors, and they are genealogically traced even over sixteen generations.
3) Most of the cases of crossing are recognized and remembered as long as the Bodi keep their cattle in their compound. They have constructed their own folk genetics by countless observations, namely the cognition of crossing and the resultant hybrids from generation to generation. The Bodi are able to predict, by means of their folk genetics, what kinds of animal coat-color will be the result from crossing some kinds of animal coat-color. Their folk genetics has been recently verified by animal geneticist, Nozawa (in press).
4) The Bodi identify themselves with the cattle and sorghum through particular colors of variation, which are decided by their naming system, and also use animals according to their coat-colors at various kinds of rituals (Table 5).
5) In order to produce offspring with particular kinds of coat-colors for their identification and their usage at rituals, the Bodi keep the bulls with particular coat-colors in their compound.
It is quite obvious that many kinds of animal coat-color as well as sorghum are indispensable to the Bodi society. Without such variations, it is doubtful that the Bodi could exist socially and culturally. We may say that the Bodi people promoted the diversified selection of animal coat-colors as well as sorghum color by their own cultural devices. Such a study on color polymorphism in contemporary societies may make an important contribution to the analysis not only of the process of domestication, but also of the interrelationship between nature and culture in human society.

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