@article{oai:rekihaku.repo.nii.ac.jp:00002316,
 author = {黒田, 篤史 and Kuroda, Atsushi},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Mar},
 note = {application/pdf, 柳田國男の記念碑的著作『遠野物語』の一一二話に考古学的な記述があることは、これまであまり注目されてこなかった。本稿はこの『遠野物語』一一二話の成立過程とその背景を明らかにすることで、柳田國男の考古学的関心について考察するものである。
『遠野物語』の成立に最も深く関与しているのは、話者である佐々木喜善の語りである。本稿では、一一二話に何が記されているのかを紐解いた後、佐々木の語りの原形を探るため、彼が少年時代に採集した考古遺物のリストである『古考古物號記』を読み解いた。そこには、佐々木が主に地元で採集した遺物の地点やその形状などが記されていて、一一二話の内容と大まかに一致する。また佐々木が後年著した「地震の揺らないと謂う所」にも考古学的記述があり、佐々木が柳田に一一二話の元になる話を語った意図を見出すことができた。
このように佐々木の語りの原形を明らかにしていくことで、佐々木の語りの意図は必ずしも『遠野物語』一一二話に反映されていなかったことが見えて来た。このズレを生んだのは、柳田の意図が介在したためである。柳田の意図はどこにあるのか、佐々木に聞き書きを行っていた頃に柳田によって著された「天狗の話」や「山民の生活」に、その答えを見出すことができた。柳田は鎌倉時代頃まで少なくとも東北地方には先住民にあたる「蝦夷」と「日本人」は隣接する地域に併存していたという先住民観を持っていた。そうした考え方が『遠野物語』一一二話に色濃く顕れていることが、これらの文献を比較することで明らかとなった。本稿の検討から、柳田の考古学的関心は、日本人と先住民の関係を探るために寄せられていたことがより明白となった。, It has not been paid attention very much to an archaeological description of the Episode 112 in Tono-monogatari which is known as Kunio Yanagita's monumental work. This report considers Kunio Yanagita's archaeological interest through clarifying the writing process and the background of the Episode 112 in Tono-monogatari.
The talk of Kizen Sasaki, a narrator of legends and stories, deeply participates in the process of writing Tono-monogatari the most. After understanding what was written in the Episode 112 in Tono-monogatari, I read Kokoukobutsu-gouki (The description of archaeological artifacts Kizen Sasaki collected in his childhood) carefully to investigate an original form of his talk. In Kokoukobutsu-gouki, there were descriptions of collected-sites and shapes of archaeological artifacts he studied mainly in his local area, and it corresponds with contents of the Episode 112 in Tono-monogatari roughly. In addition, there was an archaeological description in Jishin-no-yuranai-to-iutokoro (The place to be told that the earthquake never occur) written by Kizen Sasaki in his after years, and I was able to find the Kizen Sasaki's intention of telling the original form of the Episode 112 in Tono-monogatari to Kunio Yanagita.
Through this revealing process of Kizen Sasaki's original form of his story, I found that his intention had not been seemed to be reflected perfectly in the Episode 112 in Tono-monogatari written by Kunio Yanagita. Kunio Yanagita's intension occurred this gap. What was Kunio Yanagita's intension? I was able to find an answer in Tengu-no-hanashi (The story of the long-nosed goblin) and Sanmin-no-seikatsu (The life of the citizen living in mountain areas) which were written by Kunio Yanagita when he was writing Tono-monogatari by listening from Kizen Sasaki. Kunio Yanagita had an understanding of that “Emishi as indigenous people” and “The Japanese” were coexisting in an adjacent area at least in northeastern Japan until the Kamakura period. Comparing to these above documents, it was revealed that Kunio Yanagita's thought for indigenous people had been appearing strongly in the Episode 112 in Tono-monogatari. Through examination of this report, it became more obvious that Kunio Yanagita's archaeological interest took a great interest in to investigate the relations between “Emishi as indigenous people” and “The Japanese”.},
 pages = {225--242},
 title = {『遠野物語』に見る柳田國男の考古学的関心},
 volume = {202},
 year = {2017},
 yomi = {クロダ, アツシ}
}