WEKO3
アイテム
聖霊との<交流> : フィリピンにおける民衆カトリシズムと憑霊
http://hdl.handle.net/10232/15669
http://hdl.handle.net/10232/15669c42e3274-9157-437e-b77b-6c092ce001b0
| 名前 / ファイル | ライセンス | アクション |
|---|---|---|
AN00181784_v6-2_p187-210.pdf (14.3 MB)
|
|
| Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||
|---|---|---|---|---|---|---|
| 公開日 | 2015-06-08 | |||||
| タイトル | ||||||
| タイトル | 聖霊との<交流> : フィリピンにおける民衆カトリシズムと憑霊 | |||||
| タイトル言語 | ja | |||||
| タイトル | ||||||
| タイトル | Communicating with Spirits : Spirit Possession and Popular Catholicism in the Philippines | |||||
| タイトル言語 | en | |||||
| 著者 |
寺田, 勇文
× 寺田, 勇文 |
|||||
| 言語 | ||||||
| 言語 | jpn | |||||
| 資源タイプ | ||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||
| 資源タイプ | departmental bulletin paper | |||||
| 要約 | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | The present paper is an attempt to look into the recently growing phenomenon of spirit possession and forms of communication with spirits among Filipino Catholics. The paper presents in the first four chapters case analyses of spirit possession, which was named "New Mysticism" by Filipino psychologist Jaime Bulatao. The paper also discusses the general characteristics of this New Mysticism in Philippine religious-cultural settings. The field research for the present study was conducted at the town of Majayjay, Laguna Province, in the Southern Tagalog region for twelve months from October 1980. Several short visits were made since then to follow up the latest developments. |
|||||
| 内容記述言語 | en | |||||
| 要約 | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | Chapter II deals with the shamanic initiation. In this case study a young woman, called kasangkapan (instrument) or tuntungan (stepping stone), is possessed by the spirits of the Virgin Mary, Child Christ (Santo Niño) and other Catholic saints. This woman was in her early twenties, diagnosed as suffering from leukemia with no effective medical measures to save her life. Her brother attributed her fatal illness to the work of bad spirits, and sent her to a faith-healer for exorcism. During and after exorcism, she experienced a series of mysteries which her brother witnessed. First, she was possessed by the Holy Spirit (Espirito Santo). This was followed by a revelation of the Virgin Mary and Christ on the Cross. Thus the young woman got a rebirth and was given a special mission (misyon) by God. |
|||||
| 内容記述言語 | en | |||||
| 要約 | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | Chapter III examines forms of spirit possession and change of voice during the trance state. When the kasangkapan is in the trance state, she shows certain bodily features such as tightly-closed eyes, repeated yawnings, head-shaking, etc. After she gets possessed, she usually greets the devotees, then delivers various teachings, warnings, suggestions and predictions. There emerges a remarkable change of voice on the part of the kasangkapan, and the voice follows the personality of spirits/saints. When the spirit of the Virgin Mary is in possession, the voice becomes gentle and soft, and tears appear in both eyes. In the case of Santo Niño, the voice of a seven-year-old and a twelve-year-old are distinguishable. The former speaks in a baby-talk manner and the latter in a firm and confident voice like a preacher. In the case of Santa Rita, a woman saint for those with desperate causes, the voice becomes high and beautiful, oftentimes singing several verses of hymns. The spirit of Jesus Christ possesses the kasangkapan on Holy Thursday and speaks in a low voice. The spirit of Christ on the Cross appears on Holy Friday and listens to the Last Seven Words offered by the devotees. |
|||||
| 内容記述言語 | en | |||||
| 要約 | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | Chapter IV presents an actual interaction between the twelve-year-old Santo Niño and devotees based on a tape-recorded text. In this seance, held at a barrio (village) on the northern slope of Mt.Banahaw, the spirit of Santo Niño predicted to the devotees that when the turn of the time (pag-ikot) comes, there would appear a golden church (simbahang ginto) and the true religion of the people (tunay na relihiyon ng tao). |
|||||
| 内容記述言語 | en | |||||
| 要約 | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | Chapter V presents the general characteristics of New Mysticism (NM). These are summarized as follows: 1) NM is a phenomenon especially among the poor strata of the society in the last decade or so; 2) shamans in NM are often called tuntungan, kasangkapan, and medyum, etc., and regular prayer meetings are organized when the shaman starts her/his healing-preaching mission; 3) Apostles (apostolado), assistants (katulong), and devout followers (alalay), etc. are appointed to act as intermediaries between the shaman and devotees. They also defend the shaman and the group from outside criticisms; 4) Most of the shamans and devotees of NM are Roman Catholics, although they generally maintain a certain distance from the Catholic Church; 5) Forms of devotion, prayers and rituals of NM are similar to those observed in the Catholic Church. But a more esoteric atmosphere is observed in NM; 6) The initial project of these groups is to set up their own chapels where prayer as well as healing sessions can be held; 7) Generally no charges for healings are demanded although voluntary contributions are welcomed. Some secular-oriented groups sell healing oils and medicinal plants, etc., while more strict groups such as the one described in this study never accept any money for their healing services; 8) Membership size varies from ten to 40,000; 9) NM shamans generally compete with each other, thus no central organization has been established. In certain cases however, groups develop mutual-exchange programs and maintain friendly relations with each other; 10) "Chosen" consciousness and a strong sense of mission dominate shamans and devotees. They try to expand their healing-preaching missions to other towns and provinces. In some extreme cases, shamans and several officers were sent to foreign countries such as the United States and West Germany, and were enthusiastically welcomed among Filipino immigrants communities. Rich devotees in the group finance such missions; 11) Many NM groups develop their activities independent of the Church and are not supervised by a priest. They are very conscious of how the Church reacts against them, but they also hope to be recognized by the Church. It is reported that several groups have been reoriented under the leadership of Catholic priests and absorbed into the Cursillo or Charismatic Renewal Movement. |
|||||
| 内容記述言語 | en | |||||
| 要約 | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | New Mysticism, a recent phenomenon of spirit possession among Catholics in the Philippines clearly exhibits pre-Hispanic elements of animism in present-day popular catholicism. Basic to New Mysticism is the form of communication with supernatural beings through spirit possession. |
|||||
| 内容記述言語 | en | |||||
| 収録雑誌名 |
ja : 南海研紀要 en : Memoirs of the Kagoshima University Research Center for the South Pacific 巻 6, 号 2, p. 187-210, 発行日 1986-03-15 |
|||||
| 作成日 | ||||||
| 日付 | 1986-03-15 | |||||
| 日付タイプ | Issued | |||||
| ISSN | ||||||
| 収録物識別子タイプ | PISSN | |||||
| ISSN | 03895351 | |||||
| NII書誌ID（雑誌） | ||||||
| 収録物識別子タイプ | NCID | |||||
| NC ID | AN00181784 | |||||
| 出版タイプ | ||||||
| 出版タイプ | VoR | |||||
| 出版タイプResource | http://purl.org/coar/version/c_970fb48d4fbd8a85 | |||||
| NDC | ||||||
| 主題Scheme | NDC | |||||
| 主題 | 163 | |||||
| 公開者・出版者 | ||||||
| 出版者 | 鹿児島大学 | |||||
| 出版者言語 | ja | |||||
| 公開者・出版者 | ||||||
| 出版者 | Kagoshima University | |||||
| 出版者言語 | en | |||||
