宮澤賢治の“鹿踊りのはじまり”の神話的構造 : 栄養療法の知的枠組についての研究19

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書誌事項

タイトル別名
  • Mythic Structure of Miyazawa Kenji’s“ the First Deer Dance” : A study on the paradigms of nutrition therapy 19
  • ミヤザワ ケンジ ノ"カ オドリ ノ ハジマリ"ノ シンワテキ コウゾウ : エイヨウ リョウホウ ノ チテキ ワクグミ ニ ツイテ ノ ケンキュウ(19)

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説明

This study is an attempt to clarify the functioning of the mythic structure in Miyazawa Kenji’s tale:“The First Deer Dance” in an effort to understand the true spirit of the Deer Dance that the countryfolk still perform in the hills and on the plain of Kitakami. In a vernacular poem manuscript entitled “This Face And”, Miyazawa Kenji describes the relationship between the performer of the Deer Dance who has lost both a subjectivized phatic function, that is, a function that gives pleasure in the first place to the performers or the senders and a conative function, that is, the group performance creating a harmony of gesture and expression which is one of its aims and a receiver of the Deer Dance who has never fulfilled the cognitive function, that is, a function that aims primarily at transmitting information-loaded messages to an audience which acts as a receiver. In“ The First Deer Dance”, there is the quadripartite group of the entities in relational autonomy: Kaju, the deer, alder trees, and the Sun that go through the variant-producing cycle taking on the appearance of a spiral. This functioning of the quadripartite group seems to be compatible with that of the mythic structure described by C. Lévi-Strauss. The deer, beautiful entities in relational autonomy, fulfill both a subjectivized phatic function and a conative function as the senders, and Kaju, secret receiver of the deer performance, understands the beauty of the entities in relational autonomy. Both the deer and Kaju are able to go through a three-step transition　from superficial sense-experiences to deeper experiences of internal bodily functioning, that is, the massive self-enjoyment or such compassion as is expressed by“ bowels of compassion” and“ loving hearts”. The mythic structure of“ The First Deer Dance” seems to dictate that the true spirit of the Deer Dance should lie in the way that senders do like the deer do and receivers understand senders like Kaju does.

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