アーカイブ

地域研究が扱う情報資源では、地域や地点を示す位置情報と共に時間情報が必要になる。特に時系列的な俯瞰や分析には不可欠であろう。また、年号、暦表記は地名の変遷や表記と共に誰もがつかえる知識ベースとして構築されることが望ましい。

“Route 181” offers an unusual vision of the inhabitants of Palestine-Israel, a common vision of an Israeli and a Palestinian. In the summer of 2002, for two long months, Eyal Sivan and Michel Khleifi travelled together from the south to the north of their country of birth, traced their trajectory on a map and called it Route 181. This virtual line follows the borders outlined in Resolution 181, which was adopted by the United Nations on November 29th 1947 to partition Palestine into two states. As they travel along this route, they meet women and men, Israeli and Palestinian, young and old, civilians and soldiers, filming them in their everyday lives. Each of these characters has their own way of evoking the frontiers that separate them from their neighbors: concrete, barbed-wire, cynicism, humor, indifference, suspicion, aggression...Frontiers have been built on the hills and in the plains, on mountains and in valleys but above all inside the minds and souls of these two peoples and in the collective unconscious of both societies. “Route 181, Fragments of a Journey in Palestine-Israel” takes us on a disorientating journey across this tiny territory with vast ramifications.

東南アジア研究所は、2006年9月、ジャワ地震被災地での防災教育活動をとおして、村落における社会的復興と自然災害に関する対応情報の普及を試みました。この報告会では、地域研究の視点から、今回の試みの意義を評価・検討します。今後もさらに、ジャワ地震後の地域社会再建に関わっていくことができるかどうかを議論するための活動報告会です。

This presentation examines the durability of new Indonesia democracy based on Pancasila ideology in facing efforts to form an Islamic state. In last effort after being unsuccessful to get support in national level, the supporters of pro-Islamic state use autonomy system in Indonesia to promote shari'a regulations in some districts and cities. In contrast to the New Order regime which restricted categories that could be discussed in public, the current regime responds to this demand by attempting to find place for such effort. The shari'a regulations are not annulled by the central government but are given opportunity to people to decide. The pro and anti-shari'a exponents have debated the issues by referring to Pancasila ideology. The pro-shari'a claims that the implementation of Islamic shari'a is part of proving that Pancasila is not a secular ideology but the anti-shari'a argues that any laws produced in Indonesia should apply to all and not for a certain religious group. After an intense debate in public, the pro-shari'a found the fact that their arguments derived from religious justifications cannot be acceptable for all Indonesians. The changes in form of debate and persuasion of pro-shari'a groups can be seen from their arguments that the shari'a regulations are actually not shari'a regulations but only regulations inspired by interpretation of shari'a living in society. The case discussed in this paper shows that the new Indonesia democracy is durable enough to accommodate demands in society but it also shows that the process to find rational and justified arguments for legal policies in Indonesia politics still continue and Pancasila is still accepted as a political platform although it has not become what Rawls mentioned as an 'overlapping consensus' among Indonesians.

貴州省の黔東南苗族族自治州は、中国において苗族が最も集中する聚居区域の一つである。「くぅざん節」は、この地区の苗族にとって最も重要な伝統祭りの一つであり、同一村落においては、少なくとも12年以上の間を空けて行われるものである。「くぅざん節」の主な目的は、祖先を祭ることであり、祭りの規模はとても大きく、内容は富かつ多種である。通常は６日にわたって行われる。特に最後の日に村をあげて行われる水牛を殺して先祖を祭る行事で、祭りは高潮に達する。

山地はかつて孤立性・閉鎖性が比較的高い避難所の性格を有した。しかし，近代国家に組み込まれて久しく，市場・物流・情報の諸変革が次々と波及する現在，もはやそれはない。閉鎖系に対するエコロジカルな説明が好まれてきた山地研究だが，社会・経済に関しては，山地民には外部世界といえる平野部の大都市・農村や先進国まで視野に入れないと偏頗な説明になる。系の大きさを拡大してエコロジカルな「発想」法に立ち続ける以外に道はないのか？ということも気になる。ヒマラヤ諸地域やインドの低山地部で生じている事態と研究の例から，考えてみたい。