In this paper1), based on a comparison of the forms and functions of applicative verbs in Austronesian languages and of the clause structures in which such verbs appear, I will discuss the mechanisms by which the reconstructed proto-system developed into the diverse systems currently found in the language family today.
　I will first show that what have been described as applicative verbs for Austronesian languages typologically belong to three different types, which will be referred to in this paper as “Philippine-type,” “Malay-type,” and “Oceanic-type.” Second, I will propose a reconstructed system for Proto-Austronesian, and demonstrate how the three different types of applicative constructions developed from it. I will argue that a system with two transitive constructions, general transitive (marked with *-a) and locational transitive (marked with *-i), are clearly reconstructible for Proto-Austronesian. From this system, Formosan and Philippine languages developed their systems by increasing the number of types of transitive clause, while some languages in Indonesia developed their systems by extending, and subsequently re-organizing their inherited verb paradigm. It appears that Oceanic languages developed from a system in which the earlier derivational distinction between extended-intransitive and transitive verbs was lost. The changes described for the three types of languages discussed in this paper must have taken place independently from one another, and the changes suggested for Malay-type languages appears to reflect relatively recent innovations.
　The proposed scenario ultimately provides explanations for many phenomena related to applicative verbs in Austronesian languages, such as the functional and semantic differences among the different types of applicative sentences.

　本論では，オーストロネシア語族における適用態動詞の形態および機能，また適用態構文の比較に基づき，この語族にみられる多様な適用態が歴史的にどのような経緯を経て発達したのか，について議論する。
　まず，オーストロネシア語族の言語に関して，これまで同じ「適用態」という名称で記述されてきた構文が類型論的には異なる性質をもつことを示し，それぞれを，「フィリピン型」，「マレー型」，「オセアニア型」と呼ぶ。次に，オーストロネシア祖語の構文を示し，3つの適用態の型が共通する祖構文からそれぞれどのように発達したのかについて議論する。とくに，これまでに再建された多数の他動詞語尾のうち，*-a「一般他動詞語尾」および*-i「場所を表わす他動詞語尾」の意味および機能と，形態統語論的比較分析の結果を組み合わせるとうまく説明ができるとし，その結果，フィリピン型の言語は他動詞の型の数を増やす方向に変化したこと，マレー型の言語では動詞の体系そのものが変化し，新たなパラダイムが発達したこと，オセアニア型の言語では，祖語における拡張自動詞文と他動詞文の区別が失われたと考えられることを示す。なお，これらの3つの変化は，それぞれの言語グループで独自に発達したものであり，同じ方向に向かう単一の変化の異なる段階を示すものではない。
　本論は，適用態構文に関する特徴の一部のみを扱ったものであるが，今後ここで示された構文の変化を軸とすることで，異なる型の適用態における機能や意味の変化，また，同じ形態素が関わる使役構文の発達との関係等，関連するさまざまな議論をすすめることができると考える。

＊National Museum of Ethnology and The Graduate University for Advanced Studies, Japan

Key Words： Proto-Austronesian, morphosyntactic reconstruction, applicative, transitive suffix
キーワード ：オーストロネシア祖語，歴史（比較）形態統語論，適用態，他動詞語尾

　中国のエヴェンキとオロチョンはアルタイ諸語のツングースの語派に属する長い文明を有する遊猟遊牧民族で，万物有魂というシャマニズムを信仰し，現在主に中国の内モンゴル自治區と黒竜江省に居住している。長い歴史中にエヴェンキとオロチョンは豊かな狩猟文化を発展させた。この論文は狩猟組織·狩猟工具· 狩猟方法· 国外関連民族の狩猟活動との比較などの4 つの視点からエヴェンキとオロチョンの伝統的な狩猟生産を詳しく述べ，彼らと自然と調和し，環境によく適応した生業技術と生活方式を紹介していく。

　The Ewenki and Orochon people belong to Altaic Manchu - Tungus family, which is an old and civilized nomadic hunting group. They believe in shamanism, which holds the idea that all natural objects and the universe itself have souls—that is, animism. Now they live in China’s Inner Mongolia Autonomous Region and Heilongjiang Province. In a long historical process, the Ewenki and Orochon people have created and developed a hunting culture with rich connotation.This paper describes the culture from four different aspectshunting organization; hunting tools; hunting method and a comparison with

 

the hunting activities of other ethnic group. From this, the paper illustrates the wisdom of their harmony with nature, their survival skills in adapting to environment, and their way of living a civilized life.

* 中央民族大学民族博物館・国立民族学博物館（外国人研究員）

Key Words：The Ewenki people, The Orochon People, hunting, organization, method
キーワード：エヴェンキ，オロチョン，狩猟，組織，方法

　 アフロ・ユーラシアにおける牧畜を対象にした人間生態学・生態人類学的研究では，これまでウシ，ヒツジ，ヤギ，ラクダ，トナカイなどの群居性の有蹄類に属する哺乳動物を対象にして，家畜と人との相互のかかわり方が把握されてきた。しかし，ブタの牧畜に関しては，国内外をとおして先行研究がまったくみられない。そこで本研究は，バングラデシュの中央部に位置するベンガルデルタにおけるブタを対象にした遊牧の実態を把握することを目的とする。筆者は，2007 年12 月以降現在まで，おのおのは短期間ではあるが9 回にわたりバングラデシュ国内において絶えず移動中のブタの群れを探し求めること，群れのなかのブタの年齢や性別構成を聞き取ることなど，飼育技術や移動形態などの生産に関する直接観察を行った。ここでは，「大規模所有者」（約800 ～1000 頭のブタを所有）に焦点を当てることを通して遊牧の実際が把握される。その結果は，以下のとおりである。
遊牧されるブタは，一部のゴミ捨て場でのブタを除いて，1 年を通してデルタに分布する野生タロを中心とした野生植物に全面的に依存する。とりわけ乾季にはブタは収穫後の農地に入いり，農民にとっては雑草と評価されている植物を掘り起こして根の部分を食べる。収穫後の水田では，稲の収穫の際にこぼれ落ちた米粒が残っており，それが利用される。また，ブタの群れは，常に移動しているのできめ細かい移動の範囲を確定できないが，およそ10 ～ 20 平方km の遊動域を見出すことができる。ブタは，群れの移動と採食のための一時的滞在とを繰り返す。2 時間弱のなかで母豚による授乳の時間が4 回みられた。この授乳活動は，牧夫がそれぞれの子ブタを誘導するのではなくて，子ブタの方が積極的に働きかけて群れのなかで自主的に開始される行動である。さらに，牧夫による群れの管理には音声が使われる。牧夫は生後まもない子ブタを殺すこと，別の母親への子ブタの移出などによって各母ブタへの負担を均等にする努力をしている。同時に，ブタの年齢に応じて群れを変えるなどして群れ全体の管理がなされている。他のブタ飼育者からブタが購入されることなどによっても，ブタの所有頭数が維持される。
以上のように，バングラデシュのブタを対象にした遊牧は，年中群れとともに移動をして自然資源を利用する点，100 ～ 200 頭の単位ごとの群れで分散飼育して多様な環境を季節や微地形に応じてきめ細かく利用する点など，熱帯モンスーンアジアのデルタにおける自然特性に応じた資源利用の形をよく示している。

　 Previous studies of the interaction between pigs and humans have emphasized house pigs, which are managed by keepers in sedentary settlements. On the other hand, no ethnological studies have been made of nomadic native pigs. Therefore, it remains unclear whether these pig groups are nomadic or semi-nomadic in different study areas. Nobody knows who keeps these pigs, how they are cared for and controlled, or for what purpose they are being kept. Many anthropological studies of nomadic pastoralism have been made, with the noteworthy exception of such pigs: a lone study of pigs in Bangladesh is available in the literature. To investigate the actual conditions of this type of nomadic pig husbandry, the author conducted ethnological field research during the dry season (December 2007–February 2008) and the rainy season (July–August, 2008). First, nomadic pig herds were sought in the Dhaka area, Tangail District, and Gazipur District in the Bengal delta of Bangladesh. The herds were then followed and observed to discover how they fed and their routes of movement.
　In Bangladesh, pigs are raised by humans. They are seasonally nomadic while their owners seek grazing land and fodder for them. Each herd studied included approximately 100–200 pigs. The herds move over vast areas while seeking food in cultivated field lands. The movements very according to the seasons, the routes chosen according to food availability. Regarding the daily routine of nomadic pig husbandry, pig keepers depart from their camp in the morning and return to it in the evening. While herding their pigs, they diligently prevent the pigs from entering cultivated fields. Each herd occupies a wide area while seeking food in the open fields. By calling the pigs, the keepers can reduce the area that the animals occupy: that is to say the pigs pay attention to the commands of their handlers.
　The route of movement of the pigs and the seasonal change of land use are illustrative. Pig groups moved according to the season, depending on the availability of food resources. During the rainy season (June–September), they are able to live near flooded rivers. In years with large-scale flooding, they are reportedly kept in the forest, where they can eat trees roots. During the dry season, they are kept in cultivated fields after harvest. By digging in the soil, pigs are able to eat some plants that are considered noxious weeds by the farmers. The pigs can also eat rice grain remaining in paddy fields after harvest. However, when farmers began using a field for wheat and maize, the pigs had to be moved to other areas.
　The seasonal change in feeding resources was as follows. During the dry season, wild plants such as taro were the most important feeding resource supporting nomadic pig husbandry. Crops were also used. During the rainy season, earthworms were used as fodder. I observed cases of pigs kept in rubbish disposal areas for a few months near the main road of the city. In this case, two keepers made a camp and cared for their pigs. The rubbish site was constantly supplied from the city with kitchen refuse, which the pigs were keen to eat. In February 2008, two handlers were keeping their pigs in the same refuse area. However, in August 2008, they lost this resource because a local government office prohibited use of the land as a rubbish dump. No further information relating to how they cared for their pigs was obtainable after that.
　Nomadic pig pastoralism in Bangladesh depends on the seasonal use of natural resources and on less-seasonal kitchen refuse when available. The significance of this case study, for interactions between pigs and humans in tropical monsoon Asia, will be explored further in the near future.

＊国立民族学博物館民族社会研究部

Key Words： nomadic pastoralism, pig, feeding resources, herds management, Bengal delta
キーワード：遊牧，ブタ，餌資源，群れ管理，ベンガルデルタ

　熊本県水俣市の水俣病歴史考証館は，水俣病事件を永く記憶にとどめ，水俣病の経験を出発点として，社会のあり方を考えることを目的として，水俣病被害者とその支援者によって設立された民間の博物館である。これまでの博物館研究においては，カタストロフィを展示する博物館について，歴史的な不正を指摘し，被害者が自らの経験を語る権利を取り戻すという権力化の側面が強調して論じられてきたが，一方で社会運動の媒体としての博物館の可能性については十分に検討されてこなかった。本稿は，水俣病歴史考証館が展示と語りを通じて水俣病事件を知らない人びとに何をどのように伝えようとしているかを検討し，この博物館が，被害者の立場から水俣病事件についてのオルタナティブな見方を提示するという意味と，展示施設という枠組みを越えて社会運動の媒体として機能するという2 つの意味で，対抗的な博物館であることを論じる。

　 Located in Minamata, a city in southwest Kyushu, the Minamata Disease Museum was opened as a memorial to the Minamata disease incident and to question the way we live and the basis of our livelihoods. It is a private museum run by the victims and their supporters. Museum studies have presented a view of museums memorializing a catastrophe as vehicles for
empowerment, where the victims can point out historical injustice and restore the right to narrate their own experience in public, while failing to fully document their possibilities as social movement. In this paper I argue that, by focusing on what the museum defines through its exhibit and guiding narratives on the incident and how it communicate with those who have no experience of it, the Minamata Disease Museum can be considered as a countermuseum both in the sense that it presents alternative visions of the incident from the victims’ point of view and in the sense that it functions as an agent of social change, which differs from the framework of a facility for exhibition.

＊国立民族学博物館民族文化研究部

Key Words： Minamata disease, social movement, memorial museum, ethnographic authority, narrative
キーワード：水俣病，社会運動，メモリアル博物館,　民族誌的権威,　語り

＊National Museum of Ethnology, Center for Research Development

Key Words： Arabian Night, Thousand and One Nights, bibliography, Antoine Galland, 18th century
キーワード：アラビアンナイト，千一夜物語，書誌，アントワーヌ・ガラン,　18世紀