親族関係語彙と社会組織 : 沖縄県本部町伊野波の場合
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In my paper titled "Genealogical and Extragenealogical Usages of Okinawan Kinship Terminology" (Minzohugaku Kenkyu 1976). I have demonstrated that there are at least 4 terminological systems in which some morphologically identical kinship terms are utilized. These are : System Ia : Reference system pertaining to ego's "true" kin, System Ib : Address system pertaining to ego's "true" kin, System II : Address terminology applicable to non-kin, and System III : Sociocentric reference terminology. The paper has shown that despite the occurrence of some identical terms in more than one system, these systems are structurally distinct in that the configuration of classificatory principles is unique in each system. The purpose of this essay is to investigate whether :there is any correlative relationship' between these terminological systems on the one hand and specific aspects of social structure and ideology on the other. The results are summarized below. System la is consistent with the world view in which ego sees himself surrounded by categories of persons whose relationship to ego are exactly defined by the amount of shared "blood". Since "blood" is thought to pass from both parents to the child in equal proportion. the child is supposed to possess half the father's "blood" identity and half the mother's. The resulting "blood relationship" (kechiin) , therefore, is egocentric, bilaterally symmetrical, and concentric. These characteristics are best seen in the internal structuralization of the bilateral kindred (weeka) and the terminological system la. Both are bounded at the mataitsuku, or parant's parent's sibling's child's child, and both are egocentric, bilaterally symmetrical, and distinguish parsons generationally and lineally. In both, "step-kin" (but not "in- laws") are equated with the consanguineal kin to whom they are married. Non-equivalence of brothers (choodee hasabai) in matters concerning succession and inheritance, complementary nature of the cross-sibling (unaiki) ralationship, and some structural aspects of the endogamous society, particularly in relation to the husband-wife (miitumba) and brother-sister relationships are shown to have terminological correlates. The terminological system II seemes to fit well with the social organization of a well established endogamous village, where nearly everybody is related to everyone else in multiple ties of kinship and affinity, and where everybody is regarded as the "offspring" of the village deities associated with the sacred grove (utaki) . Since the village in this sense is conceptualized as one big family with the deities as the parents, villagers (shimanchu) as the "children" are logically "siblings" to each other. Conspicuously missing in this system are the terms which denote (in System la) various parent-child relationships, the locus of authority transmission. This is quite logical because in this view only the deities are "parents". Such structure of the terminological system is consistent with the egalitalian ideal in which villagers view and try to organize inter-household relationships. In this scheme, only age, sex, and the distinction between the leaders and non-leaders matter. None of these discriminant principles are regarded as a serious threat to the basically egalitalian relationships. The terminological system III appears to correlate with quite a different dimension of the society, the descent-based "external" view of the village. According to this, the village is made up of a limited number of "slots" (i. e., households) each of which is precisely defined in relation to other slots and to total community in a series of main-branch relationships.
- 1977-06-30
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関連論文
- 親族関係語彙と社会組織 : 沖縄県本部町伊野波の場合
- 沖縄の親族関係語彙
- 綾部恒雄編, 『アメリカの民族集団 : 文化人類学的研究』, 東京:日本放送出版協会, 1978, pp.535, 3500円