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あるアイヌの「共生」の内実 : 貝沢正の二風谷ダム問題に関する記録から
新井, かおり
Permalink : http://hdl.handle.net/2115/84503
JaLCDOI : 10.14943/Jais.2.057
KEYWORDS : 貝沢正;アイヌ;共生;二風谷ダム問題;Kaizawa Tadashi;Ainu;coexistence;Nibutani Dam issue
Abstract
現在、アイヌと「共生」という用語は頻繁に結び付けて語られるが、多義的に解釈される言葉である「共生」の意味や、その内実についての議論はほとんど存在しない。本論では後に二風谷(にぶたに)ダム裁判となった、貝沢正(かいざわただし)の二風谷ダムの問題に関する最晩年の記録などから、二風谷ダム問題における貝沢の「共生」の内実を探った。その結果、貝沢にとっての「共生」のナラティブは、アイヌの生きた土地と人々の尊重のためであり、ローカルな文脈に依拠し具体的に語られていることを見出した。また当時の事情に鑑みてアイヌの生きていることへの承認が急がれたため、テレビのインタビューで貝沢はステレオタイプ的な「共生」を語っていた。一見、矛盾するかのように見えるこの二つの「共生」のナラティブは、貝沢の中ではアイヌを尊重するという思いから来たもので実は矛盾ではない。「共生」の二つの側面を見ることで、今後のアイヌと「共生」の議論に貢献したい。
At present, the term ‘coexistence’ (kyōsei) is often associated with the Ainu, but there has been little discussion about the actual meaning and substance behind the term, which is usually interpreted ambiguously. This paper explores the substance behind Kaizawa Tadashi’s use of the term ‘coexistence’ in the records that he took in his last years concerning the Nibutani Dam issue, which later became the Nibutani Dam trial. It concludes that Kaizawa’s narrative of ‘coexistence’ was told in a specific local context, out of respect for the lived experience of Ainu land and people. Due to the urgent need to recognize the Ainu’s existence in view of the circumstances at the time, Kaizawa also expressed a stereotypical version of ‘coexistence’ in an ETV television interview. At first glance, these two narratives of ‘coexistence’ seem to be inconsistent. However, for Kaizawa, they both come from his deeply felt respect for his fellow Ainu. Through examining these two aspects of ‘coexistence,’ I hope to contribute to future discussions about ‘coexistence’ with the Ainu.
At present, the term ‘coexistence’ (kyōsei) is often associated with the Ainu, but there has been little discussion about the actual meaning and substance behind the term, which is usually interpreted ambiguously. This paper explores the substance behind Kaizawa Tadashi’s use of the term ‘coexistence’ in the records that he took in his last years concerning the Nibutani Dam issue, which later became the Nibutani Dam trial. It concludes that Kaizawa’s narrative of ‘coexistence’ was told in a specific local context, out of respect for the lived experience of Ainu land and people. Due to the urgent need to recognize the Ainu’s existence in view of the circumstances at the time, Kaizawa also expressed a stereotypical version of ‘coexistence’ in an ETV television interview. At first glance, these two narratives of ‘coexistence’ seem to be inconsistent. However, for Kaizawa, they both come from his deeply felt respect for his fellow Ainu. Through examining these two aspects of ‘coexistence,’ I hope to contribute to future discussions about ‘coexistence’ with the Ainu.
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