Gaelle Lacaze defended her Ph.D. in June, 2000, in the program of comparative ethnology and sociology at Nanterre University under the direction of Roberte Hamayon. The author would like to express her thanks to Ophélia Bailles who assisted in translating this article.
目次
I. Mongolian Concepts of the "Body." 45 I. A. Biye as a Specific Life Medium 46 I. A. 1. Completion 46 I. A. 2. Whole Reality in Its Completion 47 I. B. Turning the Term "Body" into a Reality 48 I. B. 1. The Body as Either a Completed or a Fragmented Entity 48 I. B. 2. The Individual Body 49 I. B. 3. The "Bodiless Ones." 50 II. The Body in Proverbs and Riddles 50 II. A. The Physical Body 51 II. A. 1. The Living Body 51 II. A. 2. The Cycle of Life and Death 52 II. B. The Human Body and Kinship Structures 52 II. B. 1. Filiation 53 II. B. 2. The Collateral Relationship 53 II. B. 3. Socio-Political Organization 54 II. C. Pastoral Environment and Modes of Subsistence 54 II. C. 1. Relationship to Landscape 55 II. C. 2. Pastoralism 55 II. C. 3. Representation of the Macrocosm 56 III. The Body and Symbolic Representations of the Person 58 III. A. "With Bones and Flesh." 58 III. A. 1. The Theoretical Frame of Kinship 59 III. A. 2. The Linguistic Actualization 60 III. A. 3. From Men to Animals 60 III. B. The Body, the Soul, and the Person 61 III. B. 1. The "Body" as a Locution Meaning the "Person 61 III. B. 2. Under the Influence of Tantric Representations 63 IV. Conclusion 64 BIBLIOGRAPHY 65 DICTIONARIES 66
