北東アジア諸民族の親族名称における相対的〈長幼の序〉 : 一般交換との関連から

合田博子(Hiroko GODA) 동북아시아문화학회 2008 동북아시아문화학회 국제학술대회 발표자료집 Vol.- No.-

1. Preface: The present reporter started as a cultural anthropologist the study of correlation between the alliance system which was defined by C.Levi-Strauss in his work Les Structure Elementaires de la Parente(1967,2<SUP>nd</SUP> ed.) to be a general exchange and Crow-Omaha kinship terminology which is mainly found among North-American Indian peoples and other Asian peoples, and have written several academic works on this theme. In the present, her interests have been enlarged to the correlation between religious cultural environment and preservation of natural environment of mountains, rivers and seas. The purpose of this essay is reporting the common characteristics in the kinship terminology among North-east Asian peoples such as Gilyak and Orok. From now on, she will be happy if she can reconstruct a new study on some environmental problems in their areas and on the changing process of their social relationship including kinship terminology. 2. The alliance system and kinship terminology in elementary structure societies in Siberia Levi-Strauss shows two types of societies that are elementary structure and complex structure. In the societies having elementary structure have a marriage alliance system under which they must obey the rule regulating marriage mates. There are two systems ; one is a restricted system and another is a general system. The former is performed between two groups and the latter is performed among more than three groups. In the base of these marriage rules, Levi-Strauss hypothesizes the notion of incest taboo which is regarded by him to be a core of human culture. He thinks the function of these marriage rules is a kind of risk communication tool against disasters such as weather risks and battles by enlargement of social relationship to other kinship or local groups for their survivals. In order to regulate a general system rules among many groups, they need a concrete rule which regulates a fare delivery of wives. This is a marriage rule that is called the marriage of maternal cross cousin. The peoples in Siberia who are reported here have this marriage rule and kinship terminology which concretely matches a general exchange system. 3. The criteria to classify the cousin terminology; cross cousin and parallel cousin The criteria of cross and parallel does not generally exist among Chinese, Korean, Russian and Japanese. However, there is among minorities in China and Russia. In fact ,among Gillyak and Orok,cross cousin especially maternal cross cousin is regard as a preferential marriage mate and sometimes he and she are called the kinship terms denoting husband and wife. 4. The characteristics among North-east Asian peoples" kinship terminology; relative seniority According to the data by Sternberg, K.Hattori and J.Ikegami there is special characteristics among Gilyak and Orok. That is a rule of seniority which overlapped an ordinary alliance rule and Omaha kinship terminology as the characteristics of Siberian type. 5. Conclusion: The influence of Chinese religious culture related to ancestor worship

消えゆく神々をたどる方法と意義 : 阿陀加夜奴志多岐伎比売から事代主まで

合田博子(GODA Hiroko) 동북아시아문화학회 2010 동북아시아문화학회 국제학술대회 발표자료집 Vol.2010 No.5월

熊野神社と関東の王

合田博子(Hiroko GODA) 동북아시아문화학회 2008 동북아시아문화학회 국제학술대회 발표자료집 Vol.- No.-

1. A shrine of the forest god or water god In the house yard of Seki family whose ancestor was one of the leading land owners and village chiefs at Koya village in the Edo period, there is a small shrine of ‘Kumano God’ the root of which may be from the Kumano Sanzan(three shrines of Kumano) in Wakayama Prefecture, or from the Kumano Taisha(great shrine) in Izumo area, Shimane Prefecture. The god of Kumano is believed all over Japan even now as a forest god and a spring water god in the mountain, which is connected to a traditional Japanese Shinto mythology through ‘Susanoo’ and mountain Buddhism. Although this wood is one of many house yard woods that used to be seen as the common scenery around Tokyo areas in the Kanto plains in the past, old woods near cities become very rare in the present in capital zones and middle-scale cities near Tokyo. The present residents inform us that their predecessors believed this water god in the wood and always visited this shrine familiarly. According to their narratives, there have been some habits showing a folk medical belief and a folk mountain Buddhist belief about several kinds of trees. 2. History of developing the country and the chiefs of the East Japan We need to review the local characteristics of these areas. In the Kanto plains along the Arakawa River, the Edogawa River and the Tone River, there were hills for horse rearing and low swamps along the rivers suitable for developing the rice fields because of much spring water owning to the forests. Though horse rearing had been famous from the ancient times, this local business was especially noticed at the medieval times by the Kamakura Government. The importance of the eastern part of Japan has been said to have many horse ranches at the time of domestic wars from the Kamakura period to the Edo period. As the government recognized the importance of the area, local developments must have necessarily been required during the ancient and medieval periods . In fact, the village shrine of Koya is the Akagi Shrine where ‘Oonamuchi’ is worshipped. This god is same as the god of the great Izumo Shrine. The Moro Shrine is also important around here because it was recorded in Engi-shiki which was the document about ritual rules written in the Heian period. At this shrine, Toyoki-irihiko is worshipped who is a son of the 10th Emperor Suujin Ten-nou who was told in Kojiki & Nihonshoki(the oldest history books) to be the first emperor who ordered generals to exploit the local developing areas including the East Japan. Although this emperor and his dispatched generals are characters in the legends, both a chief on the way of growing to the king of the center and the local chiefs of eastern or western countries might have practiced their political business in the 4th or 5th centuries. 3. The name of the ancestor written on the iron sword in the 5th centuries There has been a great archeological discussion on the letters curved on an iron sword which was dug out from Inariyama tumulus in Gyoda city, Saitama Prefecture since 1978 when the letters were discovered about 10 years after the digging of the sword. The focus of the discussion is whether the name of the great king on the sword is the 21st Emperor Yuryaku or not, and whether the name of the ancestor of 7 generations upwards is the same as the name of a general who was written in the historical books ’Kiki’ to be dispatched to the East Japan by the 10th Emperor or not. About the name of an ancestor that has been read as Oohiko, a few scholars have presented a new hypothesis they try to read as Ifuhiki instead of Oohiko. The present reporter try to support their hypothesis by an approach of the cultural anthropological pedigree study and the data by her own fieldworks on some rituals of the Akagi shrine and other shrines in the other areas. The name can be divided into two parts; one is Oo and another is hiko, or one is Ifu and another is hiki.

古代鯨文化と応神天皇の易名儀礼

合田博子(GODA, Hiroko) 동북아시아문화학회 2013 동북아시아문화학회 국제학술대회 발표자료집 Vol.2013 No.5

The present reporter shows a new approach by which she rethinks ancient Japanese mythology from the environmental standpoints including resources and energy based upon the nature. This is the start point of environmental mythology as a part of environmental anthropology that she has studied for these 10 years. In this paper, she pays her attention to the cultural traits on whales, because she especially analyses a certain relation between Emperor Oujin’s name change ritual and a god relating the whales and a group of seamen and fishermen named Ochi clan navigating along the Black current and the Tsushima current.

九州脊梁山地の西と東 -日向神話を墳墓遺跡から再考する

合田博子(Hiroko GODA) 동북아시아문화학회 2012 동북아시아문화학회 국제학술대회 발표자료집 Vol.2012 No.10