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内陸アラスカにおける文化継承の試み : ニコライ村を事例として
| Title: | 内陸アラスカにおける文化継承の試み : ニコライ村を事例として |
| Other Titles: | Teaching and Learning Culture in Interior Alaska : Activities in Nikolai, Alaska |
| Authors: | 近藤, 祉秋1 Browse this author →KAKEN DB |
| Authors(alt): | Kondo, Shiaki1 |
| Issue Date: | Dec-2014 |
| Publisher: | 早稲田大学文学学術院 大学院文学研究科文化人類学コース |
| Journal Title: | 早稲田大学文学学術院文化人類学年報 |
| Journal Title(alt): | Annual Journal of Cultural Anthropology |
| Volume: | 9 |
| Start Page: | 37 |
| End Page: | 48 |
| Abstract: | This paper describes recent activities focused on teaching locally important subsistence skills to the youths around the village of Nikolai, Alaska. Compared with the prior studies on similar activities sometimes called "Culture Camp", ones organized by the Nikolai Edzeno' Village Council are unique in that fishweels, which were originally introduced by non-Native prospectors, are considered as a part of local Athabascan "tradition" and that non-Native instructors such as wildlife biologists are principally absent. One of the reasons why fishwheels are considered as "traditional" is because they had been deeply integrated to the local subsistence cycles, which enable people in the Upper Kuskokwim region to survive the turbulent mixed economy of Interior Alaska. "Culture" is not (just) what divides the humanity from nature or one ethnic group from the other; it is a part and parcel of "survival" where animals stand as teachers of humans. The issue of survival remains important in rural Alaskan villages where so-called "modern" necessities need to be imported from elsewhere via air. In Alaskan Athabascan societies including the Upper Kuskokwim region, elders express their concerns that tl1eir descendants in the (near) future might have to go back to completely subsistence-based life. In this context, the activities aimed at teaching and learning subsistence skills can be understood as attempts to increase self-sufficiency, a cultural theme in Northern Athabascan societies. In a sense, just as past leaders in the nomadic bands and, more recently, village churches who have been concerned themselves with the food security of their followers, contemporary leaders of Athabascan villages function as, borrowing Robin Riddington's words, a "hunt chief" who organizes the community hunting and provides people with the opportunities for food-gathering activities. As for the detailed ways in which in-situ learning occurs during such activities, it is important to note that learners' voluntary participation is valued and that traditional intra-household learning is often observed. |
| Type: | article |
| URI: | http://hdl.handle.net/2115/75639 |
| Appears in Collections: | アイヌ・先住民研究センター (Center for Ainu and Indigenous Studies) > 雑誌発表論文等 (Peer-reviewed Journal Articles, etc)
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Submitter: 近藤 祉秋
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