earticle

영어

Okinawa, which had an entirely different historical and living culture to Japan, was forced to conform under “assimilation” when its administrative rights were reverted to Japan in May 1972 (Showa 47), and this prompted a sense of crisis expressed through the “anti-reversion theory”. Advocates of the theory, such as Shinichi Kawamitsu and Akira Arakawa, laid the foundations for “anti-reversion” thinking by resurrecting the history and living culture of Okinawan people. The impetus for their attempt was Takaaki Yoshimoto’s Theory of Co-fantasy and “The Logic of a Foreign Tribe.” Hence, this paper aims to examine how Yoshimoto and Okinawan intellectuals such as Kawamitsu and others, who were devoted to Ryukyu/Okinawan history and culture, became aware of this issue and also discusses how this shaped their perceptions of coexistence. While Yoshimoto focused on the religious rituals of the Ryukyu Kingdom era and mythologies/tales passed down through Ryukyu history in order to relativize the legitimacy of the establishment of an ancient emperor state in Japan, Okinawan intellectuals such as Kawamitsu appealed for the independence of the Okinawan spirit by highlighting the “foreignness” of Okinawan culture relative to that of Japan. These intellectuals monitored Okinawan people's awareness of community by examining the lives of those living in village communities within present-day history and culture in order to criticize the supporters of a continuous reversion movement that had further propelled modern Okinawa toward assimilation with Japan. This allows us to identify the disparity between the attitudes of these two schools of thought that saw Ryukyu/Okinawan history and culture in very different lights. In brief, due to their different purposes in focusing on Ryukyu/Okinawan history and culture, as well as their interests in different times and events, Yoshimoto and Kawamitsu and others did not always share congruent views on the issue of Ryukyu/Okinawa. However, as Kawamitsu himself has described, by restoring Okinawan history and culture through either pursuing or referring to the perspectives and methodologies that Yoshimoto employed, we are able to see the ways in which Okinawan intellectuals derived their own thinking from an awareness of community found in such processes. This also helps to reveal Yoshimoto’s influence on Okinawan intellectuals.

일본어

日本とは異なる歴史や生活文化を有する沖縄が、1972(昭和47)年5月の日本への施政権返還によって画一的な｢同化｣を強いられることに対して、危機感を表明したものが｢反復帰論｣である。川満信一や新川明などの提唱者は、沖縄の歴史や人びとの生活文化を掘り起こし、それを｢反復帰｣思想の根源に据えた。 　彼らのこうした試みのきっかけとなったのが、吉本隆明の『共同幻想論』や｢異族の論理｣であった。故に本稿では琉球ㆍ沖縄の歴史や文化に着目する吉本、川満ら沖縄知識人の問題意識と共同体に対する認識を考察した。 　吉本は日本の古代天皇制国家成立の正当性を相対化するために、琉球の古層より伝わる神話ㆍ説話などの伝承や琉球王国時代の宗教的祭儀に注目したのに対して、川満ら沖縄知識人は、日本への同化を推し進める近代沖縄の歩みやそれを繰り返すかのような復帰運動、追随する人びとの意識を批判するために、主として近代以降の歴史や文化、村落共同体に生きる人びとの生活から沖縄人の共同体意識を考察し、そこに日本とは異なる沖縄文化の｢異質性｣を見出し、それを根拠に沖縄人の精神の自立を唱えた。 ここに琉球ㆍ沖縄の歴史や文化を眼差す両者の意識の違いを見ることができる。つまり、吉本と川満らとの間には、琉球ㆍ沖縄の歴史や文化に注目する目的、対象とする時代や事象が異なるため、両者の琉球ㆍ沖縄に対する問題意識は必ずしも合致するものではない。しかし、川満自ら述べているように、吉本の歴史や文化を考察する視点や方法論を参考、踏襲することによって沖縄のそれを掘り起こし、そこから見出された共同体意識から自身の思想を打ち立てていく沖縄知識人の有り様をみることができた。よって、ここに沖縄知識人に対する吉本の影響をみることができるのである。