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Title an Indispensable Intermission for One's Everyday Life -A Phase of the Chanoyu Lesson in the Present- Author(S) 宮内,壽

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Title an Indispensable Intermission for One's Everyday Life -A Phase of the Chanoyu Lesson in the Present- Author(S) 宮内,壽 An Indispensable Intermission for One's Everyday Title Life -A Phase of the Chanoyu Lesson in the Present- Author(s) 宮内,壽美 Citation 政治経済学研究論集, 2: 93-111 URL http://hdl.handle.net/10291/19339 Rights Issue Date 2018-02-28 Text version publisher Type Departmental Bulletin Paper DOI https://m-repo.lib.meiji.ac.jp/ Meiji University 政治経済学研究論集 第 2 号 2018. 2 An Indispensable Intermission for One's Everyday Life: APhaseoftheChanoyu Lesson in the Present 日常のための不可欠な中断 ―現代における茶の湯稽古の一面― 博士後期課程 政治学専攻 2016年度修了 宮内壽美 MIYAUCHI Sumi 【Abstract】 This paper focuses on the reason why people being taking the Chanoyu lessons. It is composed based on the qualitative research with a small group of practitioners in a small town in Yamagata prefecture, Northeast of Japan. As the result of this research, the informants posit their ex- periences thorough the Chanoyu lesson as an imaginary diŠerent dimensional space and time on the opposite spectrum of their everyday lives: busy, obligatory, and inescapable lives. During their tea- time experiences they can momently transfer to the unknown old and nostalgic space and time with the feelings separate from the world where they exist. They deliberately recognize a sense, return to everyday life, as the prerequisite condition and then transfer to the diŠerent world which gives them a feeling of release from strain of their everyday lives. Thus, attending and experience the Chanoyu lesson and its spatial and temporal ``Special'' world serves as the indispensable intermis- sion for the informants' everyday lives which they continuously live their ordinary but increasingly more complexed lives. 【Key Words】 Everyday life, Imaginary ``Past,'' Indispensable intermission, ``Special,'' Transfer Introduction Chanoyu has a long time history and already has been studied with many aspects by scholars in the diŠerent academic ˆelds such as history, religion, art, architecture, and so forth. One of those 研究論集委員会 受付日 2017年 9 月22日 承認日 2017年10月30日 ―― studies in the social science ˆeld has started in the 20th century by scholars in the United States. Some of them studied Chanoyu with the relationships between ritual with the religious thought (but not religion itself), the interactionism, and the nationalism [Kondo 1985, Anderson 1987, 1991, Mori 1988, Surak 2012]. Although, in particular, Chanoyu has originally developed in Japan, its formal anthropological study took place at the end of the 20th century in Japan, and only a few Japanese anthropologists have published their works in Japan. This paper is following those works and serves as yet another attempt with the practitioners' point of views to discuss Chanoyu which has several phases. Chanoyu is comprised with some elements: tea room, tea garden, implements, food, and so forth. Chanoyu needs much knowledge of them to attendants to enjoy interactional work1 as tea gatherings.2 Thus, many people who relate to Chanoyu usually look and experience the ceremony with the intent towards acquiring knowledge of the Chanoyu-centered perspectives. However, I will attempt to discuss the diŠerent perspective from the perspective of practitioners who do not become instructors, those individuals who sometimes suspend their practice, but who maintain a central relationship with the activities and people surrounding Chanoyu. Some of them, in particu- lar, tie with their instructors whether they have suspended the lessons for long period. Those prac- titioners' purposes to take the lesson were diŠerent from people who focus on acquiring the knowledge and skills in Chanoyu. In this paper, I examine one of the Chanoyu's phases together with the occasion of its lesson. I adapt the ``nostalgia,'' in particular, without the real experiences [Davis 1979, Yano 2002] and ``identity switching'' [Ikegami 2005] to this study. I borrow those concepts to understand and to discuss the informants' discourses. The informants created the spatially and temporally special occasions nostalgic and old but unknown with the Chanoyu lesson. When they momentarily stayed in the Chanoyu lesson, they felt diŠerent themselves from they were in the usual daily lives. I widely adapt Ikegami's ``identity switching'' to this situation within individuals from the switch- ing occurred within the social hierarchy [Ikegami 2005: 70]. This paper is composed from the qualitative research, interviews and participant observations wi- thin the ˆeld work. The information was mainly collected with the individuals' interview, recorded by permission from all informants. This paper has three parts. The ˆrst chapter reports about the general background and informa- tion of tea in the study site, Kaneyama, Yamagata. The second chapter discusses the results of the research and the informants' discourses as details to understand what they want to achieve with each ``Chanoyu lesson.'' The ˆnal chapter analyzes the discourses I recorded. Then I conclude that one of the relationships between the occasion of the Chanoyu lesson and individual informants is ―― that Chanoyu lesson serves as the indispensable intermission for their daily life in essence, the ceremony celebrates the participants' ikigai or will to live. I use ``Kaneyama'' in this paper instead of ``Kaneyama-machi'' which is its original name. Chapter 1 General and Tea Information in Kaneyama 11 Kaneyama Kaneyama, located on the northeast edge of Mogami county of Yamagata prefecture, is in the northeast region of Japan. There is about 1,000 meters high Kamuro-mountain range between Akita prefecture and it. It is a small village and covers a triangle shaped area of 161.79 square kilometers, about 18 kilometers long from East to West and 14 kilometers long from North to South [Kaneyama-machi 2012]. Over 60 percent of its total area constitutes forests for the forestry indus- try [Kaneyama-machi 1988]. Kaneyama is a basin with the pyramidal pikes surrounding the area (Figure 1). The climate of Kaneyama is hot in sum- mer and cold in winter because of the basin. There is about 2,000 millimeters of rainfall through a year, and heavy snowfall in winter. The high rainfall and humidity are suitable for the Figure1:Oct.11th,`12byAuthor industry. It was started in the Edo period [Iwamoto 2002]. The population of Kaneyama was 5,935 (1,791 families) in the year of 2016,3 and the senior citizens who were over 65 years old account for 30 percent of the whole population. Recently the population of Kaneyama is moderately decreasing. On the other hand, people coming from outside of Kaneyama are increasing. 125,000 people came to Kaneyama in 2012, and 188,800 people came in 2016. Over 60,000 people increased the population in four years [Kaneyama-machi 20122016]. One of the potential reasons for the increased population is visiting to see the view of Kaneyama's scenery. The forestry industry in Kaneyama cultivates the ˆne cedar (Kaneyama sugi),and Kaneyama is the famous for the unique house construction called ``Kaneyama style house (Kaneyama-gata jutakuš )'' (ˆgure 2, 3, 4)4 with the cedar. Figure2 Figure3 Figure 4 Figure2,3:Oct.12th,`12,Figure4:Oct4th,`12byAuthor ―― The town government of Kaneyama has continuously practiced deals that highlight the emphasis on making and maintaining Kaneyama's beauty and scenery since 1983 (Showaš 58). One conse- quence of the execution of the beautiˆcation deals across many years is that many visitors and tourists increasingly come to Kaneyama. Visitors from other cities and towns learn deals and skills of Kaneyama to make and maintain the scenery, and tourists enjoy the view and walking about in Kaneyama. As a result of increasing those people, some inhabitants started small businesses and were voluntarily hospitable to them. The inhabitants guide oŠers the following activities: walking around the town or the pikes, planting ‰owers on their own properties alongside of the streets, and serving tea to those visitors and residents. 12 Chanoyu in Kaneyama Here, I introduce the history of Chanoyu in Kaneyama by informants' discourses. There is no written record about Chanoyu in the o‹cial history of Kaneyama [Kaneyama-machi 1988]. However, we can determine one temporal point. It was the period that one lesson place was opened for people in Kaneyama to take lessons openly. The point was the beginning of the 1960s (late Sh?wa 30s). Mr. Furuse who was the teacher of Mrs. Machiko (Soshin š )5 Suzuki opened a keiko-ba (place for instructing lessons) to openly instruct some traditional cultural activities to people in Kaneyama by this point. This part is mainly composed with the information provided by Mrs. Suzuki, and I combine some information from other informants to conˆrm her information. I shall write names with contributors' permissions and put them in alphabetical order for each informant. Ahead of the point Mr. Furuse had already instructed students in some traditional cultural activities such as Chanoyu, Sencha (steeporinfusedtea),andKadšo (‰ower arrangement) in Kaneyama before the point, the beginning of the 1960s (late Showaš 30s). At that time, he mainly instructed women who comprised the top layer of the Kaneyama society. Kaneyama was famous for the ˆne cedar, and the forestry industry was the center of Kaneyama's economy. Some families on the top layer were very wealthy within the forestry industry, and women in those families invited instructors to their houses to take lessons privately.6 Mr. Furuse started to instruct the lessons in Kaneyama probably right after the World War II. Unfortunately, those private lessons were closed to other people in Kaneyama who did not constitute the top layer of the society. A little ahead of the point, Mr. Furuse's lesson place among the Nishida family one of the families of the top layer started to accept people who were from outside of the family, and KD was able to join the lesson at there to practice Sencha and Kadšo. ―― After the point At the beginning of `60s, Mr. Furuse opened a lesson place inside of the town to continuously in- struct the lessons for people in Kaneyama who were able to take the lessons openly.
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