CAJ | 학술논문

灾害人类学关于社区应急研究迄今为止较为薄弱,竹泽尚一郎通过对岩手县大槌町在3·11大地震后的回应研究发现即使在同一町也存在三种风格迥异的避难所。这种情况的形成与地方团体、乡村祭祀、行政区域变迁等社区活动有很大联系。《应对海啸破坏的社区——大槌町避难所的地域原理及与他者的关系》一书既是对社区回应更为细致和具体的补充,也为日本的防灾减灾提出了可行性方案。
재해인류학관우사구응급연구흘금위지교위박약,죽택상일랑통과대암수현대퇴정재3·11대지진후적회응연구발현즉사재동일정야존재삼충풍격형이적피난소。저충정황적형성여지방단체、향촌제사、행정구역변천등사구활동유흔대련계。《응대해소파배적사구——대퇴정피난소적지역원리급여타자적관계》일서기시대사구회응경위세치화구체적보충,야위일본적방재감재제출료가행성방안。
The anthropological study of disaster originated from the West＇s reflection on and discussion of problems which happened after World War II. The research focused on disaster behavior during that time,that is,the instantaneousness reaction to the stress and psychological research. It was a kind of fragmented research approach which did not use a holistic view to study or understand the disaster. With the rise of the concept of ＂fragility＂in 1970 s,the research on disasters was not limited to independent segments,such as behavior and reaction anymore. Instead,those factors which increased or slowed down the influence of disasters received attention. The pre- disaster social background,the behavioral reaction to a disaster,the recovery of the post- disaster community and so forth have been combined together to form a comprehensive totality. However,the quantitative research of fragility is from a kind of etic and elite perspective,which totally ignores the positive initiatives of the people themselves in the place where the disaster occurred. Hence,the understanding of and response to disasters in specific places require scholars to research the disasters more from the cultural concepts and life experiences of a specific place.Therefore,the concept of ＂community＂provides a more detailed level for anthropological studies on disasters,and also expands the research on the anthropology of disaster. Actually,the impactof disaster on a community is very broad. It includes, for instance, the challenge to the community＇s original morality or even its legal relationships; the community＇s dependency resulting from outside intervention; the division between property resources and economics; and the activation of former contradictions. Actually,traditional power,including family or community,has been the main subject of response to disasters. However,the disaster reduction planning in many countries rarely discusses the community＇s capability in emergency rescue. Seen throughout the research of the impact of disasters,it can be noted that the present literature focuses more on the influences coming from the individual and organizational level,with less focus on the community and state level. The research on the community＇s emergency strategy on disaster and disaster reduction behavior,etc. is still weak. Hence,building disaster relief- assistance theory based on the community and its practical significance should be of concern and summarized.1. Thinking about the community in the field of the anthropology of disaster In 1955,the American sociologist George A.Hillery,Jr. noted 94 definitions of ＂community＂.Although each definition has its own emphasis,all scholars agreed that community should include two elements： one is place,and the other is the residents of the place. In addition,community shouldbe a social group who live together in a specific area,have social communication,common interests and identity. Every group has its own response to specific disasters,relying on a specific ecological environment and social cultural system. Hence,different groups have their own different way of responding. This requires anthropologists to start from the societies they observe in order to analyze the reasons for the formation of various responses to disaster. Practical experience shows that the research on community is gradually becoming the mainstream in the anthropology of disaster. Nonetheless,it is difficult to say whether or not the reason is due to the critique of the theory of fragility.However,with the increased awareness of disaster prevention and disaster reduction in recent years,disaster prevention in developed countries,such as the United States and Japan has paid a lot of attention to the function of community, as well as residents＇ groups. In developing countries,due to the increasing criticism of the governments＇ insufficient disaster relief,the disaster practices of ＂civil society＂have also been stressed.After a disaster,communities often become a place where people think about others,hold common targets,and become a place for rescuing or settling victims temporarily. From former studies,we notice that the moral cognition,cohesion,and responsibility in post- disaster communities have all increased. The awareness of the participation of the people in the community is promoted; the community gives priority to the lives and safety of the victims. However,disasters can also lead to conflicts.2. The necessity of researching on the issue of refuges In Japan,there are usually two ways of handling the need for refuge in post- disaster situations： one is to take refuge in the homes of friends and relatives,and the other is to take refuge in the nearby relief centers,among which the latter is the main way for the victims to take refuge. Concerning the concept of a refuge,the Law of DisasterRelief gives a definition： it is a living place provided for those people whose houses have collapsed or destroyed by fire in the disasters,and who have no place to live. It usually uses public buildings with a relative solid structures, including schools,meeting halls,or official centers.Before the Hanshin earthquake,there was relatively little research on the organization and operation of refuges,as well as people＇s living conditions in these refuges. However,this topic raised the attention of Japanese scholars after the Hanshin earthquake. This is because from the time the disaster happened,to the construction of temporary housing,a large group of strangers had to spend at least a few months living together. This produced all sorts of problems for the Japanese who pay a lot attention to their own privacy. Japanese scholars＇ study of refuges started from the issues spiritual well being,food,community,and other aspects.However,they ignored the operations of the refuge during the first three weeks following the disaster.This is because the government＇s function normally only started to operate three weeks after the disaster. During these initial three weeks,there are usually no government workers to organize and coordinate the relief. The Japanese people,who are used to living within a scheduled framework,had to face different difficulties during these three weeks when there was no framework or organization. Their self- organization in the refuge was the unique weapon used by them to face and fight the difficulties.. If they wanted to build a certain order during these three weeks,the victims could only rely on the social groups or social organizations that existed before the disaster.3. The community response to the three types of refuges in Otuchicyo,Iwate Prefecture,Japan On March 11,2011,a 9. 0 magnitude earthquake struck Japan,and triggered a tsunami. The main reason for the damage from this dual disaster is not the earthquake,but the tsunami. The worst- hit area was the three prefectures on Japan＇s northeast coast, including Iwate, Miyagi andFukushima.From the second month after the disaster to September 11 of the next year,Syoitiro Takezawa stayed in Otuchicyo of Iwate Prefecture to be a volunteer for more than half of his time. While there,he conducted his fieldwork as well. As much as possible,he recorded the post- disaster emergency actions and reconstruction from the victims＇ perspective. He interviewed more than 200 people,video- taping 45 people,and investigated more than ten refuges. Based upon this he completed a fieldwork report titled The Community＇s Response to Tsunami Damage- the Regional Principle of the Otuchicyo Refuge and Its Relationship with Others.He focused on the question of how the community people managed the refuges and the relationships within local society by themselves,and how they reproduced the community＇s cultural response to the big disaster. The study provides some possibilities for how we can face disaster in the future,and especially provides effective references for future responses to disaster,as well as the organization and management o