在吾木,为祭天在新的一年里,三是生猪在村仪式现场杀害。该封禅祀礼解放以来已被切断,只能恢复在1999年。在这一点上很多老伙计谁知道这个仪式已经死 亡,其余长老的程序有点朦胧。 35岁的和继先,谁是我们的乌木主机,已经自学了许多纳西族东巴文化的各个方面,我们发现了他作为社会能量和信息的执行这种仪式的来源。

In Wumu, for the sacrifice to heaven at the new year, three were pigs killed at the village ritual site. The Sacrifice to Heaven ritual had been cut off since liberation, resuming only in 1999. At this point a lot of the old folks who knew the ritual have died, and the remaining elders are a bit hazy on the procedures. 35 year old He Jixian, who was our host in Wumu, has taught himself a number of aspects of Naxi dongba culture, and we found him as a source of community energy and information for performing this ritual.

For a long time, the touch was really important tools for Naxi ceremony that they had been grown the rhododendrons which originated this area. This time, they perhaps forgot about the stories somewhere in their history book and made a pop up touch with found chair at the Dongba research center.....



下島 亘

A long time ago, everywhere in the world had agriculture, which translates as self-sufficient life. 25 years ago when I started to live in a farm village in Hokkaido, the relation between agriculture and self-sufficiency was much closer compared with the farmers of today: grandma and grandpa, born before the Taisho period (1912~1926), carried sustainability in their everyday lives. Their time finished, and agriculture and self sufficiency transformed into different concepts along with the current Japanese society advocating innovation and economic efficiency.

At a presentation in Lashihai, I mentioned how in Japan, children's agricultural experiences are considered important, with children's agricultural programs flooding the countryside: from a farm theme park, to rice planting attractions to potato harvesting events. However, these may never result in the return of the self-sufficient life of a farming village. They are but quick learning experiences and a bunch of photographs of fun memories. Grandma and grandpa, carrying the magical skills of self-sufficiency and handcraft in their continual performance of everyday magic, have became extinct in Japan.

There are great parents performing magic as a common matter in Lashihai and Wumu. On top of growing vegetables and raising animals for self consumption, they make tofu, bean noodles and grains required as ordinary food. However, unfortunately, it is hard to imagine how inheritance of those skills will function from one generation to the next, and onward. In Lashihai, I recognized the establishment of an agricultural system that brought drastic shifts to the production of food; from the multiple crops of self sufficient farming to the fruit based cash crop farming; and from small scale agriculture to corporate run business.  On the other hand, in Wumu, the seclusion of the mountains could result in the near future in there being no replacement. Between these two villages, we may see paths identical to those taken by Japan in the days of rapid economic growth, but much faster.

Distortion of distortion is very hard to deal with. In particular, China's economic growth corresponds to everyone's desire—quite reasonably—to be rich.  So I wonder if a foreigner has the right to make an objection. However, we know from past experience that the direction China is taking veers far from a Utopia. The revival of lost skills and self sufficient life are so difficult that it hurts. So what can we do? This is the difficult homework for lessons in self sufficiency.

                                                                                                                      Wataru Shimojima

「ゆがみをゆがませる」のは一筋縄ではいかない。特に、経済成長の真っただ中にあっては、だれもが経済的に豊かになることを一番に望むのは至極当然のことのようにも思え、我々がそこに異をはさむ資格がはたしてあるのかどうか…。それでも、私たちは轍の先の風景が実は理想郷とは程遠いことを一足早く見て知ってしまっているのだ。一度失ってしまった自給的くらしや自給の技が容易には復活できないことも痛いほどわかっている。そんな私たちに、さて何ができるのだろうか? これはなんとも難しい「農的レッスン」の宿題である。

下島 亘