チュニジア : シーディ・ブゥ・サイードにおける宗教的コンプレックスの形成と実態

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Sidi Bou Said is located on the outskirts of Tunis, Tunisia's capital. The town's name comes from its patron saint, the 13th century great mystic, Abu Said al-Beji. In the center of the city is a mausoleum/mosque which enshrines this holy personage. In addition to this main mosque, there are many smaller mausoleums for the lesser religious sages Today, activities of the sufi botherhood, the tariqa of the Isawiyya are also vigorous in this town. The aim of this paper is to explore and analyze the various facets of the religious life, namely the saint cults, the activities of the Isawiyya, as well as the daily prayers in the mosque, using the conceptual framework of "religious complex". In past studies on the maraboutism and the sufi brotherhoods, such as that of Isawiyya which is well known for its eccentric practices, there has been a tendency to contrast these religious practices with "orthodox Islam", represented mainly by the ulama(Islamic scholars). This inclination can also be clearly observed in anthropological literature. For instance, employing R. Redfield's terms, "great tradition" and "little tradition", orthodox Islam is assigned to the former, whereas maraboutism is relegated to the latter; the contrasting feature is also seen in the description of the former as "the characteristics of urban religion" whereas the latter incorporates "the characteristics of religion in a tribal society". In the large number of research done by French administrators and scholars on "lc culte des saints" and "les confreries religieuses", one also notices that these various religious elements are treated independently or in isolation, and there have been few comprehensive studies that investigate and analyze the interaction of these religious factors. In this paper, the case study of Sidi Bou Said is presented and analyzed with a particular focus on the religious complex and its interrelated elements. However the term "religious complex" is not intended to be used merely as a conclusion, since such an approach does not shed enough light on the actual state of the phenomenon. My intention here is rather to use this concept as a starting point to explore and clarify this formation process and its actual situation; namely how this religious complex has been historically formed, and how these religious elements combine and interact in the present circumstances. In Section I, the subject of my study and the analytical framework will be introduced. In Section II, to provide background information, the general history of Sidi Bou Said is overviewed. The history of this locality can be divided and characterized by some specific roles which it has played through the vicissitudes of time. First of all, it was a military base in Phoenician and Roman times; later in the beginning of the Arab-Islamic period, it became a locale for a ribat; and in the 12th century, it became an ascetic religious hermitage for the sufis and saints; with the development of the graveyards for these holy personages, it became a sacred area. After the 18th century, during the Husainid era, it was transformed into a summer resort for the bourgeoisie from Tunis, including the Beyrical family. Since the 1960's, it has been a popular tourist area with those traditional resort residences. In Section III, the formation process of the religious complex of Sidi Bou Said is described and analyzed. The existing religious facilities, namely the mosque, saints' mausoleums, zawiya (religious lodge), and the religious organization (the Isawiyya brotherhood) are examined as the analytical indices. The location of the mausolem/mosque of Sidi Bou Said today was originally the grave of the sufi who died in 1231. A little latter, under Hafsid, a small praying spot was built over it. In the beginning of the 18th century, when this area became the summer resort for the Tunisian upper class, this building was renovated into a mosque. This mausoleum/mosque now enshrines several religious personages other than the patron saint, Sidi Bou Said. There are also a number of smaller mausoleums in this town. Enshrined within these mausoleums are men and women who lived from the 13th century to the present century-the latest one died in 1928. They include scholars, mystics, a sultan, saint's disciples, a black woman servant, and even a non-muslim. Interestingly enough, the newest mausoleum today is used as the meeting lodge(zawiya) of the Isawiyya brotherhood which entered this area at the end of the 19th century. This sect traces its origin to Meknes in Morocco in the 16th century. Thus, the historical linkages of the religious elements and their interdependence (the tomb of the great mystic in the 13th century, the mausoleums, the mosque, the latest saint's sanctuary, the present day's lodge of the Isawiyya brotherhood), are clarified and described in detail. In Section IV, I will analyze and describe the religious complex today from the actual state of its many ritual practices. In the main mauseleum/mosque of Sidi Bou Said, people conduct not only 5 daily salats and the Friday salat, but also carry out the ziyara (a visit to saint's grave) and the hadra (seance) by partitioning time and space ingenuously. The ziyara and the hadra are timed between the salats so that in would not interfere and conflict with the regular prayers in the mosque; also a clear division of space in the same building is observed according to the nature of the rituals. Concerning the Isawiyya's religious practices today in this town, the syncretized features with the local saint cults are clearly observed; furthermore, this group's activities are not confined only to this town, but are connected by an intricate network with other religious groups in different localities in Tunisia. As mentioned above, one can readily see that the actual religious phenomenon in Sidi Bou Said is interwoven with and interdependent on religious elements from many different origins. By analyzing the formation process of this complex, and clarifying the interaction and connections between the diverse religious elements, this study may contribute to supplementing what has been missing in previous research and thereby add a new perspective to this subject.
日本中東学会の論文
1990-03-31

チュニジア : シーディ・ブゥ・サイードにおける宗教的コンプレックスの形成と実態

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