西チベット、ラダックにおける1983年以降継続してきた調査をもとに、ラダックの歴史と人々の暮らし、病いと治療をめぐるチベット医学とシャマニズムの実態、個人がシャマンとして生きる意味などを明らかに... more 西チベット、ラダックにおける1983年以降継続してきた調査をもとに、ラダックの歴史と人々の暮らし、病いと治療をめぐるチベット医学とシャマニズムの実態、個人がシャマンとして生きる意味などを明らかにした民族誌
Journal of northern studies/Journal of Northern studies, Aug 16, 2018
All nations have their own view of the world in which they live, of nature, of society, and of th... more All nations have their own view of the world in which they live, of nature, of society, and of the human self. The Hokkaido Ainu's world view, for example, is deeply connected with their way of life, backed by man-nature relationships, and what this relationship symbolizes is always part of their rituals. The Ainu are known as one of the peoples, like the Sami, the Khanty, and the Nivkh, who perform a bear festival, although they deify the bear and refer to it using the term kamui ['deity' or 'spirit']. Moreover, the Ainu and the Nivkh perform the bear ceremony for a bear cub reared by them, although the meaning of the ceremonies differ between them. This paper aims to reveal the Ainu conception of the bear and bear ceremony, which enables them to hunt the deified bear, in terms of the Ainu bear ceremonial, their conception of kamui, and human-kamui relationships. The study reveals that the Ainu logic for hunting the bear, or kamui, is encapsulated in an idea about the necessity of maintaining the complementary and reciprocal relationship between humans and the kamui and, as such, the bear ceremony is a symbolic representation of this relationship.
西チベット、ラダックにおける1983年以降継続してきた調査をもとに、ラダックの歴史と人々の暮らし、病いと治療をめぐるチベット医学とシャマニズムの実態、個人がシャマンとして生きる意味などを明らかに... more 西チベット、ラダックにおける1983年以降継続してきた調査をもとに、ラダックの歴史と人々の暮らし、病いと治療をめぐるチベット医学とシャマニズムの実態、個人がシャマンとして生きる意味などを明らかにした民族誌
Journal of northern studies/Journal of Northern studies, Aug 16, 2018
All nations have their own view of the world in which they live, of nature, of society, and of th... more All nations have their own view of the world in which they live, of nature, of society, and of the human self. The Hokkaido Ainu's world view, for example, is deeply connected with their way of life, backed by man-nature relationships, and what this relationship symbolizes is always part of their rituals. The Ainu are known as one of the peoples, like the Sami, the Khanty, and the Nivkh, who perform a bear festival, although they deify the bear and refer to it using the term kamui ['deity' or 'spirit']. Moreover, the Ainu and the Nivkh perform the bear ceremony for a bear cub reared by them, although the meaning of the ceremonies differ between them. This paper aims to reveal the Ainu conception of the bear and bear ceremony, which enables them to hunt the deified bear, in terms of the Ainu bear ceremonial, their conception of kamui, and human-kamui relationships. The study reveals that the Ainu logic for hunting the bear, or kamui, is encapsulated in an idea about the necessity of maintaining the complementary and reciprocal relationship between humans and the kamui and, as such, the bear ceremony is a symbolic representation of this relationship.
This volume consists of two independent parts: Part One: Changing Identity in Post-- foraging Soc... more This volume consists of two independent parts: Part One: Changing Identity in Post-- foraging Societies edited by Ian Keen; and Part Two: Gender and the Dynamics of Culture edited by Takako Yamada. Both arise from sessions in the Eighth International Conference on Hunting and ...
The Social Sciences, Institute for Study of Humanities & Social Sciences, DOSHISHA UNIVERSITY, 2024
The eastern part of the Democratic Republic of Congo has faced with a long period of armed confli... more The eastern part of the Democratic Republic of Congo has faced with a long period of armed conflicts like the First Congo War and the Second Congo War following the "Rwanda Genocide". The Nyindu of Kilimbwe village in the eastern DR Congo are one of those peoples who were compelled to live as refugees. This paper aims to analyze the development of Nyindu's activities of reconstructing their ethnic language supported by international NPOs and the self-reorienting of their ethnicity after returning to their village and to suggest the importance of keeping ethnic/tribal identity and language in a multi-ethnic nation.
This paper is based on ethnobotanical field study undertaken from October 1977 to February 1978 i... more This paper is based on ethnobotanical field study undertaken from October 1977 to February 1978 in a village of the Nyindu people of Mwenga District, eastern Zaire. In this paper, I examine man-plant relationships with special reference to house construction. House construction is an important use of wild plants, since over hundred plants are utilized by the Nyindu for this actlvlty. In Kilimbwe village, 3 house forms exist: the beehive type (mushonge), the cone-cylinder type (kishenge), and the gable-rectangular type (mukumba). The coexistence of the three forms is the result of historical changes from the beehive type through the cone-cylinder type to the gable-rectangular type. First, the structure and function of each house fbrm is analyzed, and the technical and functional mechanism of adaptation that control the dynamic changes is examined. Second, the ethnobotanical background of construction materials is analyzed at two levels: Nyindu valuations of plants for construction ma...
Такако Ямада «ИСТОЧНИК ДОБРЫХ СИЛ НАХОДИТСЯ НА ВОСТОКЕ…»: ПРЕДСТАВЛЕНИЯ ШАмАНОВ СОВРЕмЕННОЙ ЯКУТИ... more Такако Ямада «ИСТОЧНИК ДОБРЫХ СИЛ НАХОДИТСЯ НА ВОСТОКЕ…»: ПРЕДСТАВЛЕНИЯ ШАмАНОВ СОВРЕмЕННОЙ ЯКУТИИ (САХА) О ВСЕЛЕННОЙ, БОЖЕСТВАХ И ДУХАХ takako yamada "ThE sourcE of good forcEs is locaTEd in ThE EasT...": yaKut (saKha) shaMaNs' coNcePts aBout the uNiVeRse aND sPiRitual BeiNgs This paper deals with the concept of the universe and belief in spiritual beings among contemporary Sakha (Yakut) shamans. It is based on field data collected in 1994 among several shamans of the Sakha Republic (Yakutia). Since Soviet atheistic policy prohibited shamanic traditions, the idea of the universe and spiritual beings varies depending on the shaman's own interpretations based on his or her own supernatural experiences. The paper argues that the concepts of spiritual beings reintegrated into a new worldview, and that animistic beliefs can be formed by an interpretation of individual experiences. This also suggests that the belief in spiritual beings is closely related to a shaman's tradition and influences its forms.
In this article I indicate the revitalization of Yakut worldview based on dialogues with contempo... more In this article I indicate the revitalization of Yakut worldview based on dialogues with contemporary shamans in the Republic of Sakha (Yakutia) in 1994-Dualistic views of the world are emerging: the real and the spiritual worlds, and the separate concepts of good and evil spiritual beings. Also, the relation between man and spiritual beings has become idealized as a symbiotic relation between man and nature. This new animistic idea has resulted in suggesting the spiritual equality between human beings and nature and cyclic movements between the two.
In the former Soviet Union, with its dissolution, over a dozen ethnically based states have been ... more In the former Soviet Union, with its dissolution, over a dozen ethnically based states have been founded. In eastern Siberia, too, the Yakut Autonomous Soviet Socialist Republic, declaring its state sovereignty in September 1990, made a choice to become the Republic of Sakha ( ...
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