第 13 期白眉研究者紹介● グローバル型（従来型）／ Global Type

Introduction of 13th-batch Hakubi Researchers★ 部 局 連 携 型（卓越研究員型）／ Tenure ‒Track Type● 三崎 舞 特定助教
Mai MISAKI (Assistant Professor )研 究 課 題： 人と土地のつながりの社会変容における可能性：
仏領ポリネシアにおける先住民伝統文化の復興活動の人類学研究（Rising from the Ground: Exploration of Social andPoliticalChange
through the Restoration of Land-Human Relationships in French Polynesia）
専 門 分 野： 人類学（Anthropology ）受 入 先 部 局： 人間・環境学研究科（Graduate School of Human and Environmental Studies）
前職の機関名： オックスフォード大学（University of Oxford）

文化、労働、政治、宗教、そして自己̶私たちが当たAs an anthropologist, I strive to understand the nature of

り前に感じている人間の社会を構成する要素の多くは、

human life by focusing on specific social and cultural cirFXPVWDQFHV 3DUWLFXODUO\ LQ GHFRQVWUXFWLQJ ZKDW ZH VHH DV

実は文化的に条件づけられたものです。私は人類学者とIXQGDPHQWDOFDWHJRULHVWKDWVKDSHRXUVRFLHW\±VXFKDVFXO-

して特定の文化や社会に焦点を当てながら、人間の社会

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的生活における普遍性や特殊性を見出すことを目指し

attempt to transcend the universalities and particularities ofています。これまでの研究では、専門地域の仏領ポリ

KXPDQVRFLHWLHV0\VSHFLDOLVWUHJLRQLV2FHDQLDDQG,FRQ-ネシア（マオヒ・ヌイ）の島々での長期フィールドワー

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クを通して、人々がどのように外来宗教であるキリスト

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教を土台にしながら土着の歴史を再構築し、民族的アイ

3UHYLRXVO\,VWXGLHGORFDO3URWHVWDQWWKHRORJ\DQGKRZSHRple reconstruct Indigenous history and explore their identityデンティティを構築しているかを明らかにしてきましthrough religion.

た。白眉プロジェクトでは現地の教会から視点を広げ、「土地と人間のつながり」という観点から、主権と依存

Throughout my time at the Hakubi center, I focus on ‘land’のあり方を太平洋島嶼国家という文脈から探究したい

IHQXDLQ7DKLWLDQ DVWKHNH\FRQFHSWWRUHYHDOFRQWHPSRUDU\と考えています。

SUHGLFDPHQWVDQGIXWXUHYLVLRQVRIWKH3DFLILFQDWLRQ:KDW
role does the land play in people’s religious activities, cultural
UHYLWDOL]DWLRQ PRYHPHQWV DQG HQYLURQPHQWDO DQG SROLWLFDOactivism? Can the reconstruction of a land-human relationshipalso transform the current socio-political structure? I will
undertake a series of studies that attempt to holistically grasp
the mode of sovereignty and governance centred around thisXQLTXHO\3RO\QHVLDQFRQFHSWXQLTXHO\,QGLJHQRXVUHODWLRQVKLSVZLWKWKHPZKLFKPDQLIHVWV
itself as the loss of spirituality, agricultural engagement, andgeographical and ecological knowledge. Whilst this historical
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the land-human relationship to undermine the colonial andneo-colonial political structure.

Colonialism and its Consequences
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2FHDQ VKDULQJ ULFK DQG GLYHUVH FXOWXUHV RI VNLOOHG RFHDQ
voyagers. Though many spiritual, ethical, and artistic customs
DQGYDOXHVVXUYLYHG:HVWHUQFRORQLDOLVPPDQ\3DFLILFQDtions and territories today remain under colonial and neo-colonial domination due to their political and economic vulnerability, as world powers compete for security and trade deals.

I will scrutinise how indigenous activists cultivate an extralegal, apolitical relationship with the land and how it maps
out models of indigenous sovereignty and drafts the politicalprospects of the territory. How does the concept of land, rootHGLQWUDGLWLRQDO3RO\QHVLDQFRVPRORJ\DQGK\EULGLVHGZLWKFRORQLDOSUDFWLFHV %KDEKD'RQDOGVRQ KHOSXQGHUSLQFRQFHSWVRIIXWXUHVRYHUHLJQW\LQWKH3DFL¿F",Q)UHQFK3RO\QHVLDWKLVVWDWHRIGHSHQGHQF\LVRIWHQFRPpared to the disappearing connection between the Indigenous people and their land. Colonialism not only resulted inthe loss of political control over lands but also undermined46

白眉プロジェクト 2023
Although activists’ interpersonal relations with politicians
may clarify their positions on the local political spectrum, I
suspect that they also demonstrate the limitations of the overseas collectivity’s autonomy in tackling the cultural and legal
alienation of land. In the context of an increasing presence ofChinese investments and a continuing economic dependence
RQ )UDQFH H[DPLQLQJ WKH LQWHUVHFWLRQ RI LQGLJHQRXV ODQG
based activism and pro-independence ideology may highlightculturally appropriate governance and the place of autonomy
DQGGHSHQGHQF\LQWKH3DFL¿FDUHJLRQFRQVLGHUHGERWKZHDN
and isolated and strategically important by world powers.

Method and Contributions
I will conduct ethnographic fieldwork among agriculturalpromotors, cultural defenders, religious actors and territorial
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gain access to everyday economic, ecological and agricultural
engagement with the land, both organisationally and personDOO\,ZLOOVXSSOHPHQWWKHVHGDWDZLWKTXDOLWDWLYHLQWHUYLHZV
with activists and territorial politicians, as well as religious
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Figure 1 Traditional soil oven- the modern indoor kitchen has
been replacing this cooking method using soil and leaves

The Land Rediscovered?
7KH µODQG¶ FDQ PHDQ GLIIHUHQW WKLQJV LQ GLIIHUHQW FRQWH[WVa political territory, private property, agricultural soil, or amythological and religious entity. I will ask how different
indigenous actors reconstruct traditional concepts of ‘land’and invest in a renewed land-human relationship in terms ofagricultural, cultural and environmental engagement.

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3DFL¿FDQWKURSRORJ\DQGLQGLJHQRXVVWXGLHV2QRQHKDQGLW
will provide empirical material to highlight the crucial placeof land in discussions of sovereignty in small island nations
LQWKH3DFL¿F$OWKRXJK:HVWHUQVFKRODUVKLSKDVORQJHPSKDsised the economic weakness of the region, neo-colonial relationships of ‘dependency’ must be decomposed and reconcepWXDOLVHGLQLQGLJHQRXVWHUPV +DXRID ,FRQVLGHUWKDWWKHODQGWKHLQDOLHQDEOHVRXUFHRI3DFL¿FLQGLJHQRXVLGHQWLW\PXVWXQGHUJLUGWKLVSURFHVV2QWKHRWKHUKDQGWKLVUHVHDUFK
will also theorise how colonial and indigenous practices arehybridised to achieve culturally appropriate governance in a
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way towards greater autonomy.

The territory’s increasing dependency on imported goods andservices, as well as the dismantlement of traditional land ownership, alienates the indigenous population from traditional
land use. Activist groups, such as agricultural promoters, herLWDJHPDQDJHPHQW132VDQGHQYLURQPHQWDOLQLWLDWLYHVDUH
UHHYDOXDWLQJWKHFHQWUDOLW\RIODQGLQ3RO\QHVLDQFRVPRORJ\and attempting to restore spiritual, cultural and agricultural
ERQGVZLWKWKHODQG)RULQVWDQFH6DXUD  SRLQWVRXW
WKDWWKH3RO\QHVLDQSHRSOH¶VPHWDSK\VLFDODWWDFKPHQWWRWKHLUODQGZDVUHDSSURSULDWHGLQWKHUHOLJLRXVO\MXVWLILHGFXOWXUDOPRYHPHQW LQ WKH V GHYHORSLQJ WKH YLHZ RI ODQG DV D
sacred gift of God. Similarly, I will examine how activists
UH FRQFHSWXDOLVHWKHODQGWKHRUHWLFDOO\DQGSUDFWLFDOO\DVDsource of both precolonial indigeneity and postcolonial futurity.

References
Bhabha, H. (1984). Of Mimicry and Man: The Ambivalence
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UHVLVWDQFHLQWKH0DUTXHVDV,VODQGV$PHULFDQ(WKQRORJLVW  ±
+DXRID (   2XU VHD RI LVODQGVʼ7KH &RQWHPSRUDU\Pacific 6(1), 147–61. Honolulu, Hawaii: Center for PacificIslands Studies & University of Hawaii Press
6DXUD%  (QWUHQDWXUHHWFXOWXUHODPLVHHQWHUUHGX
SODFHQWDHQ3RO\QpVLHIUDQoDLVH7DKLWL+DHUH3R

From Apolitical to Political
I will trace how grassroots activists and territorial politicians
are developing land-based practices into political orientations
and institutional shifts. In reconstructing indigenous land-human relations, activists are faced with specifically colonial
and neo-colonial challenges, such as a lack of locally based
ecological education, neoliberal policies that favour largescale tourism and commercial development and trade policythat reduces the competence of domestic agricultural prodXFWV3DUWLFXODUO\,ZLOODVNKRZ0DRKLSROLWLFDODQGFXOWXUDO
actors are approaching ideas of national independence.

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