Faculty Profiles - MATSUMURA Keiichiro

MISC - MATSUMURA Keiichiro

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人間の経済商業の経済

松村圭一郎

ちゃぶ台 4 162 - 167 2018

エセー：暮らしに政治をとりもどすために

松村圭一郎

文學界 72-4 188 - 189 2018

政府系・非政府組織とは？：エチオピアの食料援助体制のなかのNGO

松村圭一郎

宮脇幸生（編）『NGOとアフリカの市民社会』なし 86 - 88 2017

PANEL DISCUSSION : What is the Ideal Environment?

鳥越皓之, 石塚道子, 松村圭一郎

文化人類学研究 12 ( 0 ) 52 - 64 2011

セミナー報告第30回「発展途上国研究奨励賞」受賞記念講演

松村圭一郎

アジ研ワールド・トレンド 15 ( 9 ) 48 - 52 2009.9

第30回「発展途上国研究奨励賞」受賞作所有と分配の人類学 -- エチオピア農村社会の土地と富をめぐる力学(世界思想社) 著者松村圭一郎氏受賞記念講演

松村圭一郎

アジ研ワールド・トレンド 168 48 - 52 2009.9

Visualizing Relationships : The Reality of Communality in Rural Ethiopia(<Special Theme>Accountabilities: An Inquiry into Orders of Things and Humans)

MATSUMURA Keiichiro

Japanese Journal of Cultural Anthropology 73 ( 4 ) 510 - 534 2009

Language：Japanese Publisher：Japanese Society of Cultural Anthropology

<p>This paper examines how multiple relationships in rural Ethiopia are visualized by the various arrangements of persons, things, and places that constitute the social contexts. I argue that communality based on multilayered relations in the research village is constructed and realized through the accountability of people's everyday practices, although the social relationships - such as clans, kinship groups and ethnic groups - have long been considered as an enduring ground for anthropological descriptions. This argument also leads to a reconsideration of the concept of "community/communality" as well as "the social." My field research was conducted in a coffee-growing village in the Gomma area in southwestern highland Ethiopia. In the research village, the local Oromo people live together with several other ethnic groups. Since the beginning of the 20th century, the northern Amhara settled in this area after the conquest by the Ethiopian empire. In 1974, the imperial government broke down and was replaced by a socialist regime. Some commercial plantations built around the village in the late 1950s and 1960s were all confiscated by the government and integrated into a newly-established coffee state farm. Since then, many migrant workers and coffee pickers, especially the Kullo from the south, have increasingly flowed into this area, and some later settled in the village. There are several social membership categories mentioned in the village: religions (Muslim, Christian), areas (Gomma, Jimma, etc.), ethnic groups (Oromo, Amhara, etc.), and so on. The people usually refer to one of them as an appropriate framework to understand and explain their interactions and situation. They don't always act as members of an ethnic group, but behave differently according to other category's norms. The term "cohesiveness" is employed here to indicate those membership categories that remind people of their unity at a certain moment. In section II, I explain how people belong to different social groups and develop multiple relations. Most of the local Oromo are Muslim (72%), while many of the migrant Oromo, the Amhara, and the Kullo are Ethiopian Orthodox Christian (27.2%). The villagers belong to social groups according to their religions, such as the church association known as senbete or the Muslim women's association known as dalama. At the same time, they act as members of other groups and form their relations regardless of religion or ethnicity, such as in the cooperative for funeral and financial support known as iddir. The cohesiveness provoked in certain contexts is replaced by another in different settings of persons, things and places. The cohesiveness constructed at various occasions gives people the opportunity to have multiple relations beyond the boundaries of village, settlements, ethnic groups, and religions.In section III, I focus on those potentially multiple relations among the villagers. In a village, villagers' dyadic relations are symbolized through gatherings to drink coffee. People always invite their neighbors to drink coffee together, regardless of their ethnicity or religion, except on bad terms. Through them, the villagers can clearly find out how the dyadic relations between neighbors are kept or changed. Gathering to drink coffee is a device to visualize the relationships between villagers and make them understandable, and in some degree predictable, not just for other villagers but also for themselves. Those coffee-drinking relations are not stable, but are frequently disrupted by trivial frictions. In section IV, I analyze how such relations are stopped and restarted. One case study shows that coffee relations, once breached, are restored by means of other dyadic relations, such as at religious festivals or during post-natal rituals. Those settings provide villagers the chance to interact with one another</p><p>(View PDF for the rest of the abstract.)</p>

DOI： 10.14890/jjcanth.73.4_510

CiNii Article

CiNii Books

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Ecological Anthropology of "Economy":Imagination for "Accountable Society"

Matsumura Keiichiro

Abstracts of the Annual Meeting of the Japanese Society of Cultural Anthropology 2008 ( 0 ) 114 - 114 2008

Language：Japanese Publisher：THE JAPANESE SOCIETY OF CULTURAL ANTHROPOLOGY

生態人類学は、「適応」概念を土台に、自然環境を「生存＝生き抜く」ための実践を記述してきた。しかし、資源や財の配分が行われる「経済」をめぐる実践に目を向けると、人びとが「アカウンタブル（説明可能）な社会」のために想像力をめぐらせて行為や社会関係の意味づけをしていることがわかる。「適応」を「生きるに値する社会の想像」と読み替えることで、＜経済＞という現象を読み解くあらたな視点を提起する。

DOI： 10.14890/jasca.2008.0.114.0

CiNii Article

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太田好信、浜本満(編), 『メイキング文化人類学』, 京都, 世界思想社, 2005年3月, 314頁, 1,900円(+税)

松村圭一郎

民族學研究 70 ( 3 ) 438 - 439 2005

杉村和彦著『アフリカ農民の経済―組織原理の地域比較―』世界思想社, 2004年, 490頁, \6,825

松村圭一郎

アフリカ研究 2005 ( 67 ) 121 - 123 2005

From "Commons" to "Property Relations": Distribution of Resources in the Yaeyama Islands and Southwestern Ethiopia (Report of the International Seminar 12 March 2003)

Matsumura Keiichiro

Doshisha University world wide business review 5 ( 1 ) 167 - 173 2003.7

共同放牧をめぐる資源利用と土地所有--沖縄県・黒島の組合牧場の事例から〔含コメント〕

松村圭一郎

エコソフィア ( 6 ) 100 - 119 2000

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