| Budget Amount *help |
¥1,400,000 (Direct Cost: ¥1,400,000)
Fiscal Year 1986: ¥500,000 (Direct Cost: ¥500,000)
Fiscal Year 1985: ¥900,000 (Direct Cost: ¥900,000)
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| Research Abstract |
When we consider about the social formation and structure of Okinawan villages, we can not argue it without refering to "Monchu" as kinship organization. In this research I found the typical model concerning to phases of the "Monchu and village at Shitahaku community in Kochinda District of Southern Okinawa. Through this case analysis from Shitahaku we can conclude that the social structure of villages is reduced to the accumulation of "Monchu" structures on the ideological as well as social order.
Every person living in the villages can not identify himself but on the way of "Monchu" which he is attached to. We can attest this by the style of naming each house. Although the house names are the most important as the medium to identify person or family in Okinawam villages, these houses are first of all named in conformity with the order and hierarchy in "Monchu". And amongst the context of village order "Monchu" in turn intensifies its own identification by pursueing the legitimacy and
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dignity worthy of its history and descent through ritual porformances and the like. It is the case that they created the sacred tombs of "Monchu". The sacred tombs which are accorded the more nucleous situation with relation to cosmological order of villages are higher ranked.
While "Monchu" has another face,that is,it doesn't bring to completion within the villages,expanding itself be ond the confine of the village. I brought this aspect to light analyzing the structure of a pilgrimage to Iha Nakajo in Ishikawa in this research. Every "Monchu" strives to enhance its identification through pursueing the higher one than the "Monchu" ancestor Must confirmed, or furthermore the highest progenitor. Nakajo is one of the houses that enshrine such higher ancestors. Every year the delegates of many "Monchu" come from all over the Okinawa Island to worship Nakajo which is believed as their own remote ancestors. I could verify by the analysis of the pilgrimage to Nakajo how intensely Okinawan people were bound with their ancestor worship and progenitor orientations, This progenitor orientation is not only a traditional custum of the past, but also it is still being creared and activating "Monchu". Less
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