カンバにおける冗談関係(1)

In this paper we will be considering the joking relationships among the Kamba, a 'Bantu-speaking' people residing in central Kenya. Kamba joking relationships are very important institutions associated with the whole range of generational categories, terminology, human classification, sex, idea of 'rebirth' and so on. First, we examine mwa and avai categories. In Kamba society one calls and greets some person 'mwa' and another one 'avai'. Mwa relationships occur between persons of the same generation and between persons of alternate generations : between husband and wife, between brother and sister, between co-wives, between age-mates, between friends and between grandparents and grandchildren. In contrast, avai relationships occur between parents and children and with anyone who is classified with them by being of the same generation. The Kamba say that the persons of these mwa relationships can joke (kuthauka) with one another. But joking relationships do not always occur in every mwa categories. The most common and most important joking relationships appear between grandparents and grandchildren. We deal only with institutionalized joking relations. Joking is prohibited between persons of proximate generations who call and greet one another 'avai'. Second, we examine avai relationships, especially avoidance between parents and children, of the opposite sex and between wife's parents (athonua, sig, muthonua) and sons-in-law. Third, we examine joking relationships between grandparents and grandchildren. Grand-children joke with their paternal and maternal grandparents and with those who are called grandfather (umau) and grandmother (susu) by the classificatory system of terminology. The joking terminology between them is reciprocal. They make fun of each other, for example, 'Kumanina ni kyau ? Nuwisi kumanina ?' (What's vagina? Do you know vagina ?), 'Ndia ino!' (You fool ! ) , and 'N gia ino ! ' (You poor !). The joking includes obsenity, horse-play and sexual play, and it is often dramatically performed. In addition, words associated with witchcraft (uoi) and curse (kiumo) are often jokingly used between grandparents and grand-children. Mwa relations occur between husband and wife, brothers and sisters, co-wives, peers and friends within joking relationships. These relations are based upon the idea of 'rebirth'. Grandparents see themselves 'reincarnated' in grandchildren. This means that they 'identify' each other on specific occasions. A granddaughter calls her grandfather 'my husband' (mume wakwa) or 'my brother' (mwana-a-ia) or 'my friend' (munyanyawa). A grandfather calls his granddaughter 'my wife' (kiveti kyakwa) or 'my sister' (mwiitu-wa-ia) or 'my friend' (munyanyawa) . A granddaughter calls her grandmother 'my co-wife' (mwiua) or "my friend' (munyanyawa) or 'my sister' (mwiitu-wa-ia) respectively. A grandmother calls her grandson 'my husband' (mume wakwa) or 'my brother' (mwana-a-ia) or 'my friend' (munyanyawa) . A grandson calls his grandfather 'my brother' (mwana-a-ia) or 'my friend' (munyanyawa) respectively. They behave as if they were very friendly and intimate mua comrades. Kamba joking relationships create mwa relations and express them concretely on the basis of the 'identification' of alternate generations. This paper is based on our field work conducted in the Kyuso Division, the northern part of Kitui District, Kenya, from December 1970 to July 1973. We are grateful to the Wenner-Gren Foundation, the Ishibashi Foundation and others for their financial support towards this field work.