Sikkimにおける複合社会 (Lepcha, Bhutia, Nepalee) の研究
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概要
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This essay is based on the data of my field work in Sikkim carried out from 1st, Feb, 1955 to 31st, March, 1955. The present Sikkim plural societies are composed of mainly the following three peop1es; native Lepchas, Bhutias who migrated from Tibet and Bhutan in the 17th century and Nepalees who have constantly migrated from Nepal since the end of the 18th century. These three peoples are quite differentfrom each other in language, culture, social structure and religion. The present distributionof these three peoples in Sikkim are shown inMap2p, 19. The analysis wllich I deal with is arranged in two ways: problems in contacts between Lepchas and Bhutias and the same between Lepchas-Bhutias and Nepaless. Chapter II, which follows Chapter I, Introduction, deals with the formation of the Sikkim kingdom by the immigration of Bhutias from Tibet. The analysis of the early part of the History of Sikkim gives us ample information onintersting agpectg of the early contacts between native Lepchas and Bhutia immigrants and of the Tibetanization of Sikkim through Lamaism, which later became the political and cultural pattern of Sikkim. Chapter III gives the general economic backgroundof Sikkim, with the land system andcondition of cuitivators in past and present. The Sikkim land system was a kind of a fudalisticone before the land reform of 1951. The land was granted to the subjccts by the Maharaja asa reward for distinguished service and once granted land was succeeded hereditarily. These traditional land owners (whether they may bebhutia or Lepcha) were called kazi (aristocrats)and they were usually ministers or governors ofthe Sikkim Govemment. A feud usually contains several villages. The villagers are cultivators, whose status was that of a kind of slaves andthey were the subjects of their landlords. The method of cultivation in Sikkim was a shifting one but since the end of the 19th century it has changed gradually into the present method, terraced wet cultivation. Chapter IV is the study of the fullction of the Gompa (Lamaistic Monastery) and the descriptionand the characteristics of three different typesof plural societies in Sikkim where I had fieldwork: Phodang, Phensang and Pabyuk. Thereare 35 bigger monasteries in Sikkim registered at the Religious Ministry of the Sikkim Government. Each of these registered monasteries hasits area (parish) which includes several villages. Villagers of each paris11are called Zindha whichmeans those who have socialand religious protection from the Gompa, and at the same time have the duty to give economic aid (in kind, in cash and in labor) occasionally. The lives of the villagers are almost entirely regulated by the Gompa's activities. Villagers and a Gompa are closely interdependent on each other. However, the Gompa is not an independent institution, since Lamas have their families in the villageand they live in their houses not in the Gompa. The followings are three types of commmitiescentered on a Gompa, each of which represents a type of different Sikkim plural communities. A. PHODANG. This is one of the areas whereBhutias are dominant in Sikkim. The distribution of the household near the Gompa is shown in the Map. p.35 All of them (19 households) are of the Lams' families. This Lamas' community issurrounded by Bhutia laymen's communities which are included in the parish of the Phodang Gompa. These 19 Lamas' families which residenear the Gompa are divided into six differentlineage segments, each of which is closely related through kinship ties to the people of the Bllutiavillages round.
- 日本文化人類学会の論文
- 1958-03-25
日本文化人類学会 | 論文
- 地震学・実践・ネットワーク : トルコにおける地震観測の人類学的観察(科学技術の人類学)
- 暗い未来に抗して : トルコ・イスタンブルにおける地震とコミュニティ
- 災害の人類学的研究に向けて
- 伊谷純一郎・米山俊直編著, 『アフリカ文化の研究』, アカデミア出版会, 1984 年, 800 頁, 15,000 円
- 民族學的構造論とその現代文化生活への適用