000			03351nab a2200325 4500
001			MUSEF-HEM-PPE-091727
003			BO-LP-MUSEF
005			20240404174934.0
008			240404b2018 ja ||||| |||| 00| 0 eng d
040			_aBO-LpMNE
041			_aeng
092			_sE _aSEN-ETH-S(99)/2018
100	1		_aSugawara, Kazuyoshi
245			_aOn the Gui Experiences of "Being Hunted" Analysis of Oral Discourses on the Man-killing by Lions. _cKazuyoshi Sugawara
260			_aOsaka-JP : _bNational Museum Ethnology, _c2018.
300			_apáginas 65-82: _bilustraciones blanco y negro.
310			_aIrregular
362			_ano. 99 (2018)
490			_aSenri Ethnological Studies ; _vno. 99
520			_aSince the old days, we had encountered the lion, and lived in the sarne land. We (the people and the lion) were created together. We cannot fear him. This discourse of a Gui elder, objecting to the relocation program implemented in 1997 by the Botswana government, provides us with a clue for reconsidering human- animal relationships in the recent socio-political context of the Central Kalahari. From 1982 to 2014, the author conducted fieldwork among the Gui San, at both the Xade settlement inside the Central Kalahari Game Reserve (CKGR) and at the relocated village, Kx'oensakene (New Xade). One important purpose of this longstanding investigation has been to illuminate the habitual thoughts and practices of the Gjui toward animals. This chapter specifically examines the dread of paa-xó (bite-thing), whose prototype is the set of harmful animals such as lions. leopards, and poisonous snakes. The author devotes special attention to three incidents of humans killed by lions that occurred before the 1970s. The narrators interpret that two of these attacks resulted from the 'curse' (/xoi) of a particular woman. This interpretation correlated with an enigmatic concept, cima, that implied the dark side of the circuits of corporeal syntony spreading over not only interpersonal relationships, but also interactions among humans, animals, and things. In an encounter with a lion in daytime, the Gjui tried to negotiate with this overwhelming other', projecting some communicative expectation toward that other. In the recent context of modernization, an intelligent adolescent Gjui man who had enjoyed higher education felt it difficult to articulate various beliefs related to 'supernatural' agency that had been prevalent among elder generations. In spite of this, he spontaneously associated these beliefs with the woman's curse that had caused attacks by the lion. Those of the younger generation still harbor a sense of discerning some family resemblance among diverse incidents that are symptomatic of invisible agents. Human vulnerability to the paa-xó animals that had shared the most fundamental conditions of nomadic life has rapidly lost its underpinning in settlement life.
653			_aHISTORIA ORAL
653			_aMITOLOGIA
653			_aNARRACION
773	0		_0304605 _978054 _aNational Museum of Ethnology _dOsaka-JP : National Museum Ethnology, 2018. _oHEMREV035338 _tSenri Ethnological Studies ; _w(BO-LP-MUSEF)MUSEF-HEM-PPE-091724
810			_aNational Museum of Ethnology Osaka.
850			_aBO-LpMNE
866			_a1
942			_2ddc _cPPE _dCON _j011
999			_c304611