ベトナム・フエ近郊の村落社會と親族集團の形成 : 一八～一九世紀タインフオック村の事例

Abstract

A traditional Kinh village is a territorial collective unit composed of a federation of several patrilineal kinship groups, but, on the other hand, the patrilineal kinship group is an internal organization of the village as territorial collective unit, and the two are closely related. Therefore, in examining the process of the formation of a traditional Kinh village, it is necessary not only to analyze the village as a territorial collective unit, but also to consider the formation and changes of the patrilineal kinship groups that comprise the village. In this paper, the author employs the case of Thanh Phuoc village in the vicinity of Hue to examine the formation of patrilineal kinship groups that survive today from such a viewpoint and concludes the following. Clans involved in land reclamation in the 18th century were as a rule patrilineal, however, they were not thoroughly patrilineal in responding to external migrants, but were rather flexible in accordance with the situation. In terms of religious practices, there was a mix of Confucianism, Buddhism, and Taoism, and permanent special facilities such as a center for ancestral rituals such as the tu duong 祀堂 had not yet been established. However, from the 19th century onward, the patrilineal principle came to be rigorously applied over time in Thanh Phuoc, and it became difficult for later migrants to become members of the reclamation clans. In addition, this led to difficulties for later migrants in gaining village membership because it was limited to clans involved in reclamation. On the other hand, armed with a monopoly on village membership, the reclamation clans reserved for themselves clan lands by arbitrarily managing the cong dien 公田, which was actually village common land, and thereby strengthened their financial base. The fact that reclamation clans established tu duong one after another during the 19th century was probably largely due to this situation. Establishment of tu duong led to the strengthening of the Confucianism character of the ritual practices of the reclamation clans and to advancing the protection of the vested interests of the reclamation clans against those of later migrants through the Confucian patrilineal principle. With the cases of China, Korea, and Japan in mind, the small farmers society theory has been used to argue long-term social changes in East Asia and the formation of traditional society in the early modern period, and, as has been demonstrated above, it is applicable in large measure to Kinh society in Vietnam.