2018年度MINDAS合同研究会
- 開催日時：2018年6月30日（土）13:00 - 18:30
- 開催場所：国立民族学博物館 第3セミナー室（本館2階）
- 使用言語：日本語
- 対 象：研究者
- 参加方法：参加無料／要事前申込
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プログラム
◆ 全体テーマ
「南アジアにおける社会的レジリエンス」
＜全体挨拶＞
MINDAS全体の今後の研究目標とテーマについて
三尾 稔（教授・拠点代表、国立民族学博物館南アジア研究拠点）
＜個別発表と討論＞
- 13:30 - 14:45
「移民の社会的レジリエンス」
南 真木人（国立民族学博物館） - 14:45 - 16:00
「ネットワーク化するカースト：ネパールの肉売りカースト『カドギ』たちの起業とその展開」
中川 加奈子（追手門学院大学）
発表要旨 - 16:00 - 16:50
「出家の理由：マハーラーシュトラのバクティ教団の今と昔」
井田 克征（金沢大学）
発表要旨 - 16:50 - 17:30
全体討論 - 17:30
終了
発表要旨
Re-Organizing “Caste” into Social Networks: a case study of entrepreneurship by caste-ordained meat sellers in Kathmandu Valley
Kanako Nakagawa
The speaker explored historical formation and contemporary reconfiguration of “Iranians” in Mumbai.
Historically close ties between today’s Iran and Mumbai have often been noted. A certain presence of a migrant population from today’s Iran has always been felt in Mumbai, especially during the modern period. As a result, “Irani” (literally, Iranian) had taken an important position in the cosmopolitan city in various terms, even in the middle to late 20th century.
However, according to field research conducted in the Shiite community in Mumbai, a speaker describing “Irani” does not always mean an Iranian or Persian. Rather, the signifié of “Iranian” has been reconfigured in the social context based on statistical, religious, and linguistic aspects. In a religious context, the Shiite Muslim context, “Irani” means a Twelver Shiite, the majority religion in Iran, irrespective of ethnicity. Although “Irani” people are still quite numerically important in terms of religion, “Irani” people came to stand for quite a small figure in the data according to linguistic usage. In recent years, Iranians as Persian speakers came to account for a negligibly small number. However, the speakers describe that point carefully to devote attention to this figure of the data in terms of religious education among Shiites, who are supported by Iranian education to encourage the Persian language as a religious language. In his conclusion, he proposed and argued the static notion of Irani in Mumbai.
The Idea of Renunciation in Mahānubāv sampradāy
Katsuyuki IDA
The purpose of this presentation is to describe an examination of how the high value of a sannyās (renunciation) is acquired in the bhakti movement of Maharashtra situated in western India.
Mahānubhāv sampradāy (tradition), founded by Cakradhar Svāmin in 14th century, is widely known as an old popular religious group of bhakti. This long-standing tradition persists, although it declined severely after the 15th century, mainly in the northern part of maharashtra.
Some of their scripture compiled in the 14th century reveals their views related to the renunciation. The Sūtrapāṭh, a compilation of the words of Cakradhar Svāmin, repeatedly emphasized the soteriological importance of renunciation, or detachment from the world. However, in the Smṛṭisṭhaḷ, which describes early stages of development of the Mahānubhāvs, many renouncers keep their property and their family relationships.
In point of fact, contemporary renouncers of Mahānubav also seem to keep their relationships with their family and social life. Most contemporary Mahānubhāvs understand renunciation as the means of final liberation, as declared in Sūtrapāṭh. At the same time, it seems that they value such renounced life from modern perspectives that highly esteem a simple, peaceful, and harmonious life.
Furthermore, although Sūtrapāṭh never recommends renunciation after getting old, numerous people have become renouncers nowadays. A possible reason for this is that the monastic community is a place of mutual support for retired people. Another reason is that under the influence of a traditional Hindu view of four-ashrama system, renunciation tends to be considered as a desirable choice for elderly devotees.