I – Carte de localisation des principaux lieux cités dans l’ouvrage

Morioka

Tsuruoka

Suwa

Takayama

Kanazawa

KyØto÷saka

Fukuoka

Nagoya

Ise

Nara

Yoshino

Atsuta

Kagoshima

les Trois Montagnes de Kumano(Hong¨, Shing¨, Nachi)

les Trois Montanges du Dewa(Haguro, Gassan, Yudono)

Nagasaki Mt Hiko

Mt Hiei

NikkØ

TØkyØ

Kamakura

ile d’Izu

Miyako

Tsugaruishi

Sendai

TØno

303

les Trois Montagnesde Kumano

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Régions Départements Anciennes provinces

1 HokkaidØTØhoku (le « Nord-Est ») 2 Aomori Mutsu

3 Iwate ”4 Miyagi ”5 Akita Dewa6 Yamagata ”7 Fukushima Mutsu

KantØ (l’Est) 8 Ibaraki Hitachi9 Tochigi Shimotsuke

10 Gunma KØzuke11 Saitama Musashi12 Chiba Awa, Kazusa, ShimØsa13 TØkyØ Musashi14 Kanagawa Sagami

Ch¨bu (le Centre) 15 Niigata Echigo, Sado16 Toyama Etch¨17 Ishikawa Noto, Kaga18 Fukui Echizen, Wakasa19 Yamanashi Kai20 Nagano Shinano21 Gifu Mino, Hida22 Shizuoka Izu, Suruga, TØtØmi23 Aichi Mikawa, Owari

Kinki 24 Mie Ise, Iga, Shima(les « Territoires proches » 25 Shiga ÷mi[de la capitale]) 26 KyØto Yamashiro, Tango, Tanba

27 ÷saka (une partie de) Settsu, Izumi, Kawachi28 HyØgo (une partie de) Settsu, Awaji, Harima

(une partie de) Tanba, Tajima29 Nara Yamato30 Wakayama Kii

Ch¨goku 31 Tottori HØki, Inaba(les « Provinces du milieu ») 32 Shimane Iwami, Izumo, Oki

33 Okayama Bizen, Mimasaka, Bitch¨34 Hiroshima Bingo, Aki35 Yamaguchi SuØ, Nagato

Shikoku 36 Tokushima Awa(les « Quatre provinces ») 37 Kagawa Sanuki

38 Ehime Iyo39 KØchi Tosa

Ky¨sh¨ 40 Fukuoka Chikuzen, Chikugo, (les « Neuf provinces ») (une partie de) Buzen

41 Saga Hizen42 Nagasaki (une partie de) Hizen, Iki, Tsushima43 Kumamoto Higo44 ÷ita (une partie de) Buzen, Bungo45 Miyazaki Hy¨ga46 Kagoshima ÷sumi, Satsuma47 Okinawa Ry¨ky¨

304

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305

II – Carte administrative du Japon

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306

LISTE DES ILLUSTRATIONS HORS-TEXTE

SOMMAIRE

Grande porte du sud, TØdai-ji, Nara.(photo : A. Bouchy)

PENSER ET DIRE LA LÉGITIMITÉ

Miroir entouré d’éventails. Détail d’un palanquin de la grande fête de Nachi.(photo : A. Bouchy)

Première page du JinnØ shØtØki de Kitabatake Chikafusa.(reproduction du livret de Tenri)

Danseuse dite kusemai.(détail de « Shichij¨ ichiban shokunin utawase », d’après le Gunshoruij¨, 28)

LÉGITIMATION DES GROUPES RELIGIEUX ET MODÈLE IMPÉRIAL

Le joyau qui exauce les souhaits sur le lotus et le chrysanthème. Détail d’uneestampe distribuée au TØ-ji, KyØto.

NiØ (Sh¨kongØjin), partie droite de la grande porte du Ninna-ji, KyØto.(photo : A. Bouchy)

Yamabushi se recueillant devant la statue du budha Dainichi en haut du montDainichi, lors de l’entrée dans la montagne à ÷mine.

(photo : A. Bouchy)

Fragment d’écriture en « caractères divins » des Écrits de Takeuchi.(d’après Takeuchi bunken)

Détail d’une illustration du Grant kalendrier et compost des Bergiers avecq leurAstrologie (n° 75).

(d’après la transcription par B. Guégan de l’édition troyenne de Nicolas leRouge, Paris, Éds Siloe, 1976)

STRATÉGIES SÉCULIÈRES

La bourse : l’un des « sept trésors », décorée elle-même avec les autres trésorsstylisés. Urne décorative, HØzan-ji, mont Ikoma (Nara).

(photo : A. Bouchy)

Le château de Kanazawa et la ville sous le château. Détail d’un rouleau illustrantle parcours d’Edo à Kanazawa par la route du Hokuriku à l’époque d’Edo.

(reproduction, HokurikudØ 1, Edo jidai zushi12, Akai T. et al. (eds), TØkyØ,Chikuma shobØ, 1976)

Le mannequin de Matabei, fête de Matabei, 30 novembre 1989.(photo : Suzuki M.)

Monnaies des Song – 1 : ère Zhiao de l’empereur Taizong ; 2 : ère Xianping del’empereur Zhenzong (mapage.noos.fr Chine Song 468.jpg et 469.jpg) ;3 : ère Chongning de l’empereur Huizong (http://expositions.bnf.fr/chine/images/3/n138.jpg).

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17

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45

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183

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LES AUTEURS

ABE YasurØ 阿部泰郎Université de NagoyaJean-Pierre ALBERTÉcole des Hautes Études en Sciences Sociales ; Centre d’anthropologie, ToulouseAnne BOUCHYÉcole française d’Extrême-Orient ; Centre d’anthropologie, ToulouseAlain BOUREAUÉcole Pratique des Hautes Études en Sciences SocialesGuillaume CARRÉÉcole des Hautes Études en Sciences Sociales KAMIKAWA Michio 上川通夫Université d’Aichi, NagoyaKASHIO Naoki 樫尾直樹Université KeiØ, TØkyØ ; U.M.R.159 CNRS/EPHE, Groupe de Sociologie desReligions et de la Laïcité, ParisKAWAI Yasushi 河合康Université municipale de TØkyØKAWAMORI Hiroshi 川森博司Université de KØshien, KØbeKURODA Hideo 黒田日出男Université de TØkyØFrançois LACHAUDÉcole française d’Extrême-Orient, KyØtoChristian LAMOUROUXÉcole des Hautes Études en Sciences Sociales NAKAMURA Ikuo 中村生雄Université d’ºsakaSONEHARA Satoshi 曽根原理Université du TØhoku, SendaiSUZUKI Masataka 鈴木正崇Université KeiØ, TØkyØ TAIRA Masayuki 平雅行Université d’ºsaka TAKANO Toshihiko 高埜利彦Université Gakush¨in, TØkyØTSUSHIMA Michihito 對馬路人Université du Kansai, NishinomiyaWADA Atsumu 和田萃Université pédagogique de KyØtoWAKITA Haruko 脇田晴子Université de Shiga, Hikone YAMAMOTO Hiroko 山本ひろ子Université WakØ, TØkyØ

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ABSTRACTS

François LACHAUD p. 19On the Right Path: Reflections on Legitimacy and Its Vocabulary in JapanThis paper deals mainly with two connected and intertwined issues when thinking aboutlegitimacy and legitimization in Japanese thought. The first one is concerned with the variousways of expressing notions akin to legitimacy in classical Japanese thought (mostly Confucianand Buddhist) and with their influence on contemporary approaches of legitimacy in Japan. Aclose scrutiny of the notions reveals both the permanency of the Chinese heritage and legacy inJapanese scientific vocabulary, especially when legitimacy is at stake- legitimacy that power uponwhich power is built- and the various ways into which these notions evolved so as to develop aspecific Japanese meaning. The second issue focuses mostly on the notion of “philologicallegitimacy” in Japanese scholarship and of its endemic prevalence in various areas of theJapanese academic world of today. What has philology become today? Why is it always used asa weapon on both sides of the field (the philologists and the “misologists”)? Why has philologybeen separated from the science of textual hermeneutics? Why is there an obfuscation of issuessuch as power, gender or international relevance of concepts in Japanese discourses on politicalscience and, especially, on issues such as legitimacy and power in the political sphere and insociety at large? The example of the classical work of Kitabatake Chikafusa (1293-1354), JinnØshØtØki “Chronicle of the Legitimate Descent of Gods and Sovereigns” (1339-1343) is used hereas a locus classicus of legitimacy theories in Japan and as the missing link between those twotricky and important problems.

WAKITA Haruko p. 45From Myth to Fiction and Back: Religious Foundations, Mythological Creations andItinerant Artists in Medieval JapanThis study is a survey of the various processes used to create and unify legends, myths andreligious sites in medieval Japan. “Popular religion”, linked with local cults and smallcommunities with their preoccupations was integrated into a larger system of ritual andworship. The Middle Ages were times of mythological recreation and invention. Myths wereinstrumental in the definition of local identities and social groups, religious and thus theyplayed a major role in the composition of nØ plays and of literary compilations of legends andreligious miracles. The article shows how the phenomenon of myth-making became a generalprocess in Japanese society, from emperors, aristocrats and courtiers illustrating and writing thetexts and images of painted scrolls to itinerant monks and artist transmitting local legendsrelating to sanctuaries and temples, legitimacy was defined as the integration of micro-historyinto the larger view of history pertained to the state and to established religion. Myths neededto be legitimized so as to survive. This article shows some of the main strategies used topreserve and institutionalize the creation of myths.

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YAMAMOTO Hiroko p. 67The Myth of ContinuityJapanese know their myths sometimes more than their history. The historical fallacy of theheavenly origins of emperors and of their unbroken line of descent was in fact, as state Shinto, afiction constructed by Nativists and Shinto movements in the pre modern age. Japanesemeanings and uses of the very concept of myth have to be questioned. From the origins of thenotion of “national body” to recent uses by politicians and statesmen, this continuity myth hasplayed an important role in Japanese discourses on legitimacy and state authority.

KURODA Toshio p. 73GyØki’s Maps or the Esoteric ArchipelagoJapanese cartography goes back to the thirteenth century for extant maps but mentions ofJapanese cartographers appear in eighth century’s documents. According to apocryphal Japanesetraditions, the godfather of Japanese cartography was a Buddhist monk named GyØki (668-749).His name was associated with a special type of maps associating geographical attempts at accuracyand religious symbolism (Japan as a vajra-shape country, Japan circled by a dragon, etc.).

TAIRA Masayuki p. 79Legitimizing Violence in Japanese Medieval BuddhismThis study is an reflection on violence and violent practices as they were practiced by Buddhistmonasteries in the Middle Ages. The issue of violence within Buddhist institutions has longbeen avoided among scholars. Buddhism was defined as a benign, peaceful ideology andtherefore the problem of violence within Buddhist structures and institutions was notconsidered a fit topic. Yet, in the medieval period, monasteries were centres of power and theyfrequently used violent attacks and aggressive actions to achieve their goals. How was violencejustified? Theories such as “Original Enlightenment” made possible for clerics to legitimizerecourse to violence and to avoid criticisms. At the same time, Buddhist institutions wereclosely connected to the general feudal context of secular society. Within monasteries, separatetemples and oratories were transmitted according to a system of filiations based on powerstructures and family connections more than on spiritual merits. Curses and other rituals werealso used as empowerment tools by major Buddhist institutions and in local Shinto religion aswell. This article shows how Buddhism experienced a Golden Age of Violence until the adventof the Tokugawa state in the seventeenth century.

WADA Atsumu p. 105About the Regalia – Warior Souvereign and Administrator SouvereignThis contribution retraces the complex history of the Japanese regalia. Written testimoniesfrom mythological and ancient historical sources indicate that there were initially two regalia,the mirror and the sword, to which were added in some versions of the myths the jewel. Thenemperor Sujin decided to have replicas made in order to preserve the original regalia. Thesecond series of regalia is the one know today: the mirror, the sword and the seal.

ABE YasurØ p. 107 Medieval Discourses on the Interdependancy of Buddhist Law and State Law Since the mythical declaration by the emperor ShØmu (712-749) at the dedication ceremony ofthe Great Buddha Hall at TØdai-ji in Nara, linking the country’s prosperity –ordecadence–with the fortunes of Buddhist temples, the interdependency of Buddhist authorityand state authority became the dominant discourse in ancient and, especially, medieval Japan.This contribution focuses on the narrative model usued to legitimate this political process.Reconstructing monasteries became an issue of paramount importance to the imperial court atthe end of the twelfth century so as to reinstate its failing authority.

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Anne BOUCHY p. 111Legitimacy and Illegitimacy in ShugendØor “Buddha’s Blood”, “Mountain Beings’ Blood” ?This article is a first attempt to answer to the question: What is legitimacy in shugendØ, “TheWay of powers obtains through ascetic practices”, a Japanese-born form of mountain religion?The main centres of shugendØ, such as Honzan and TØzan, have always functioned in closeassociation with small-scale local structures. Through a close survey of the various lineagesand connections with the religious pantheon and the clerical establishment of shugen temples,it is possible to reach a general overview of the legitimization procedures within shugenstructures. Caught between local micro-structures and all-embracing centralizedorganizations, shugendØ itself can be defined as an unending process of construction, ofassociation and dissociation. The author questions the vision of a univocal definition ofshugendØ legitimacy relying only on institutional factors. Detailed examination of historicaland contemporary data shows that shugendØ legitimacy is not monolithic but rathercomposite. Among the various elements, illegitimacy plays an instrumental role withindynamics sustaining shugendØ construction. These usually well-hidden dynamics appearclearly in a number of discourses concerning the mythical founder En no GyØja. They canalso be observed within socio-political and economical structures of shugendØ, or in the“head-sprinkling” rituals and the initiatory filiations.

TAKANO Toshihiko p. 175Guaranteeing ShugendØ Legitmacy in the Edo Period: The case of the Honzan GroupIn the Edo period, shugendØ institutional legitimacy was guaranteed by laws emanatingfrom shogunal authorities. ShugendØ worked as an element within the general network ofstate-controlled religions. Conflicts for power and legitimacy increased in number, yet themain centres of shugen activities intensified their lobbying to obtain privileges and specialrights from various institutions such as Buddhist temples and official agencies. Juridicalarchives, containing minutiae of the various legal actions locally dividing different religiousstructures and shugendØ groups, give us a privileged insight into modalities and issues ofthese conflicts.

KAMIKAWA Michio p. 179Imperial “head-sprinkling” Ceremonies (sokui kanjØ) in the Middle Ages: Facts andQuestionsImperial “head-sprinkling” ceremonies, a Buddhist ceremony taking place in accessionrituals, were of paramount importance in medieval Japan. Although esoteric Buddhism wasintensely popular during the medieval age, Buddhism was no more a pan-Asiaticphenomenon. As seen in the complex rituals of accession, it increasingly became a Japaneseversion of what once had been a universal religion. Imperial and state legitimacy were nolonger a heritage from Antiquity but a new order on the rise, empowered by Buddhistdiscourse. This contribution, after a general survey of recent studies on these ceremonies,explains the role of these rituals within the new medieval construction of the monarch’spolitical function.

KASHIO Naoki p. 183Legitimizing practice and theoretical thought in Japanese New ReligionsTheorizing about the world and about society requires notions of totality and legitimacy; in thecontext of religious thought, the former might be defined as the spiritual labour accomplishedto sustain a notion of totality and the latter would be the result of such an effort. Japanese newreligions offer, with their incredible number and variety, a privileged field in which to observethe production of legitimacy and the invention of an ordered totality. In this paper Mahikari-

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kyØ (The True Light of The Supreme Religion) is used as a case-study to examine various waysof producing legitimacy in new religious movements. Based on the central practice of “healingthrough the laying on of hands”, a kind of faith-healing and purification, Mahikari invents,through wordplay and other artefacts, a religion based on a supremacist “Nipponese” ideology,aptly converting world history into its doctrines. The issue of apocryphal history is one of thekey-concepts when addressing issues of legitimacy in new religious movements and whenreflecting upon their social usefulness. Why has Mahikari been successful (up to a certain point)in Japan and abroad? How did it find its legitimacy and place in the highly-competitive marketof new religious movements? What is at stake in the constitution of new religious movementsin the Japanese context?

TSUSHIMA Michihito p. 199A Theodicy for Times of DefeatNational Legitimacy and Legitimization Processes in Japanese New ReligionsIn Japan, a vast number of new religious movements flourished in the aftermath of the SecondWorld War. Some of them centred their activity on various attempts to rethink the meaning ofthe imperial house. Yet, New Religions of the post war era nonetheless maintainedcharacteristics associated with pre war movements.

NAKAMURA IkuoImperial Ceremonies and the “Governed State”Towards a Reappraisal of Accession Rituals p. 203The structure of accession rituals in Japan reveals a certain number of characteristics that havenot entirely disappeared with the modern advent of the emperor as a symbolic figure. Theiranalysis is very important to understand the Japanese conceptions of the separation betweenstate and religion and the yet-unsolved difficulties they bring.

Alain BOUREAU p. 205Legitimacy and Legitimization in Western Middle Ages: The Case of PapacyAs one of the oldest institutions in the medieval era, papacy offers a vantage point forexamining Western notions of legitimacy in the Middle Ages. Papacy drew an important part ofits credit and of its legitimacy from the fact that it exerted real power. Papacy was at the sametime a spiritual, a political and a military power. As an arbiter on many issues upon which itsjudgments were final, papacy mostly built its legitimacy on three factors: the recourse totradition, the use of an election system to appoint a new pope, and the notion of papacy as adivine institution. These various ways of building and upholding such a strong religiousinstitution explain both its strong legitimacy in the beginning of the Middle Ages and itsprompt demise with the advent of the Reformation.

Guillaume CARRÉ p. 215Can a Monopoly be Legitimate?Commercial Practices and Feudal Power in Seventeenth Century’s JapanThis paper is concerned with the issue of boundaries and overlaps between feudal authorityand commercial contracts legitimizing a status and a social function in seventeenth centuryJapan. How was political legitimacy conceived among the merchant class in Japan? What werethe political instances to which people could appeal in local commercial and economicalissues? A close examination of written sources in the merchant city of Kanazawa shows thatthe main source of legitimacy sought after by the merchants was local feudal power. Centralbureaucratic power in Edo was never considered as being of primary importance.Interrogations on the statesmanship and on the power structure in Japan tend to focus on thecomplex relations between the shogun and the emperor. However, even providing with

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exceptions such as the city of Kyoto functioning as the capital of Japan, the relations betweenthe two sources of political power seem of secondary relevance to understand localinteractions between the political and the economical spheres. If the shogun had indeed someleeway to decide general policies valid throughout the country, those had to be implementedby local feudal lords in the provinces. Public authority, in many cases, meant local power andit incarnated itself in the various daimyo families. Thus governance and legitimacy were left asthe attributes of local clans and ruling families.

KAWAI Yasushi p. 233Legitimacy and Legitimization among Japanese Warriors in the Middle AgesThe Minamoto shoguns established their authority around the landmark battle of ºsh¨ andits narrative re-enactment. Real authority and power are thus different from symbolic ways ofasserting legitimacy. Throughout the medieval period the master-narrative of Minamotoshoguns accession to power was used to affirm the conceptions of legitimacy among thewarrior elite.

SONEHARA Satoshi p. 237Tokugawa’s Sovereignty and Ieyasu’s ApotheosisHow far can Tokugawa rule be defined as a form of monarchy? An answer to that question maybe found in the various debates concerning the erection of the TØshØg¨ Mausoleum at NikkØ.Many attempts were made to spread Ieyasu’s cult throughout Japan, yet at the same time relationswith the imperial court had to be maintained. Might was made right and legitimacy granted as theoutcome of power politics. As observed in Ieyasu’s cult, pre modern Japan experienced the use ofreligious categories by lay authorities in order to obtain a secular legitimacy.

SUZUKI Masataka p. 241Salmons and the Matabei Festival: Genealogy and Legitimacy of the Ritual TraditionsThis article is an enquiry into the notions of legitimacy (a-k-a legitimate transmission) asapplied to oral traditions within a specific community. Salmon legends and salmon ritualssuch as the ones of Tsugaruishi (Iwate prefecture) in northern Japan provide us with aconvenient way to examine the ways of using legitimacy in a community-based ritual. Thearticle examines how the Matabei festival is performed today and then goes back to thevarious legends connected with this particular event and providing it with its ritual andeconomical signification. Matabei is a Y-shaped straw manikin crudely representing the “realMatabei” crucified upside-down for having destroyed a small dam and thus saved fromfamine the village by allowing its starving inhabitants to fish salmons. The Y-shaped ritualartefact may also be seen as the symbolization of the salmon itself. Matabei’s fork points alsoto the various interpretations and significations accorded to this specific ritual celebration butalso to the general economy of local festivals and community gatherings. Salmon rituals areonly a small chapter in the history of the social powers of imagination. Local archives andoral traditions combine on a diachronic axis to a ceaseless interaction and criss-crossing ofthe twin concepts of legitimacy and of justification. Matabei thus becomes a metaphor ofethnographical investigation.

KAWAMORI HiroshiRethinking Foundations of Ethnographical Studies p. 279What is the role of native informants in the field of ethnographical and ethnological studies?This contribution focuses on the landmark work TØno monogatari (Tales of TØno) by YanagitaKunio the founding father of ethnography in Japan. According to recent studies, Tales of TØnowas not transcribed directly from Sasaki Kizen’s oral narratives but rather rewritten by Yanagitafrom a written version already established by Sasaki. This revisionist approach to Yanagita’s

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work is connected with contemporary debates concerning the relation between theethnographer’s presence on the field and the native reappraisal of their own past. Ethnographyempowers people in giving them the chance to re-appropriate their own culture with orwithout the ethnographer’s consent.

Christian LAMOUROUX p. 283Legitimizing public finance in China (10th-11th Centuries)One of the major issues that arose with the advent of the Song dynasty (960-1279) was tostabilize and to consolidate state authority and power within the Empire. Public finance is oneof the key sectors in which to observe these preoccupations. Four approaches were taken inorder to achieve this essential goal: rejecting “gifts” and faction politics, promoting a uniquecentre of imperial power at the capital, validate individual skills through meritocracy and finallypromulgating rules to evaluate and standardize financial practices.

Jean-Pierre ALBERT p. 289Postface: Homely and Strange Japan…Legitimacy as a concept is quite easy to identify in Western discourse. The word mostly refersto the political sphere. From legal uses of the word to philosophical rejections of its validity inmodern times, the adventures of the word legitimacy follow tracts that are somehowpredictable in Western thought. Is there anything akin to such a concept in Japanese thought,religion and social practices? Legitimacy emerges from religion, and studies in the field haveshown how Western categories of legitimacy were shaped by Christian dogma and its mostimportant avatar: canon law. Japanese approaches of the “legitimacy issue” are significant for usin what they reveal of other identifications and markers of the concept in social and religiousdiscourse. Kingship, sovereignty, personal charisma, ritual and even modern religious sectsgravitate around an always-evolving yet rock-solid conception of legitimacy and itsactualization, a-k-a legitimization. A multidisciplinary approach such as the one used in thevarious contributions gathered in this volume offers fascinating glimpses and bird-eye views ofthe yet unfamiliar ranges of Japanese theories of legitimacy, orthodoxy and authority. Thus maywe put into fruitful perspective our use of the word in Western social sciences, and the Japanesedetour works as a magic mirror reflecting the homely in the strange, and the remote in whatstands under our very eyes.

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正統性、正統(当)化

日本社会における権威の形成を考える

アンヌ ブッシイ、ギヨーム カレ、フランソワ ラショウ（編）

目 次

序文 A. ブッシイ、F. ラショウ............................................................................................................. 11

「正統性」への考察とその表現

フランソワ ラショウ「正しい道」—正統性(正当性)の定義と日本における

正統性(正当性)の用語についての一考察........................................................................ 19

脇田 晴子／(訳) F. ラショウ虚構の「中世神話」の形成—神道集・縁起・能楽を中心に............................................. 45

・思想史の中の中世神道—連続性の神話をめぐって山本 ひろ子／(要約) A. ブッシイ、J-F. スーム ................ 67

・行基式日本図 黒田 日出男／(要約) G. カレ ............... 73

宗教諸集団の正統[当]化と権力モデルとしての天皇システム

平 雅行／(訳) A. ブッシイ中世寺院における暴力とその正当化 ............................................................................................. 79

・神器論ー戦う王、統治する王 和田 萃／(要約) F. ラショウ .............. 105

・大仏再興と伊勢神宮ー『東大寺衆徒参詣伊勢大神宮記』をめぐって阿部 泰郎／(要約) A. ブッシイ.......... 107

アンヌ ブッシイ修験道における正統と非正統の力学−仏の血 (脈)、鬼の血 (脈) ................................. 111

・中世後期から近世期の修験道本山派の正当性について高埜 利彦／(要約) A. ブッシイ.......... 175

・即位灌頂と中世仏教 上川 通夫／(要約) A. ブッシイ.......... 179

樫尾 直樹／(訳) G. カレ日本新宗教における実践と思想の正当化過程−崇教真光を事例として .................. 183

・国家の正統性の危機と新宗教の正当化—璽宇、天照皇太神宮教と敗戦の神議論対馬 路人／(要約) A. ブッシイ.......... 199

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・天皇の祭祀と「食国」—即位儀礼論再考のために中村 生雄／(要約) F. ラショウ.......... 203

もう一つの視点：キリスト教の西洋

アラン ブロー中世ヨーロッパにおける正当性と正当化：ローマ法王を事例として....................... 205

世俗的戦略

ギヨーム カレ独占の正当化—寛永期金沢の魚市場論争をめぐって ........................................................... 215

・中世武家の正統性と正当化 川合 康／(要約) F. ラショウ ........... 233

・徳川王権と東照宮 曽根原 理／(要約) G. カレ ................. 237

鈴木 正崇／(訳) A. ブッシイ祭祀伝承の正統性—岩手県宮古市津軽石の又兵衛祭りと鮭について ....................... 241

・口頭伝承の記述における相互性−民族誌（民俗誌）の正当性・正当化をめぐって川森 博司／(要約) A. ブッシイ......... 279

中国の場合

クリステイアン ラムルー正当化戦略としての財政ー北宋の財政政策について......................................................... 283

あとがき ジャンーピエール アルベール 近くて遠い日本.................................. 289

地図 .......................................................................................................................................................................... 303

挿絵目次................................................................................................................................................................. 306

著者、<正統性、正統(当)化 >日仏共同研究プログラム参加者 .............................................. 307

英文要約................................................................................................................................................................. 309

和文目次................................................................................................................................................................. 316

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