Anthropological Study on Migration and Settlement of Maritime People in Western Japan

本研究是从我在九州西部的越喜岛和冲绳的八重山群岛的实地考察开始的。世纪，经济农业的发展对鱼类销售制度的发展产生了重大影响。鱼贩（中间商或批发商）不仅开拓了新的市场，还开辟了新的渔场。到了世纪，西日本几乎所有的海洋社会都在神形（近畿）人的控制之下。自明治时代以来，大型渔业公司的成长对海洋人民的生活方式产生了重大影响。有些迁移到朝鲜半岛附近，有些迁移到菲律宾群岛或婆罗洲群岛附近。同样从四国到阿拉弗拉海，作为贝壳潜水员，他们定居在澳大利亚北方。并不是所有的海洋居民都是为了深海捕鱼而移徙的。有些人是大海岸网捕鱼的季节性移民工人。但他们带着一些关于捕鱼机制的知识以及捕鱼好运的仪式回到家乡。FUNADAMA EBISU和KONPIRA（海神或好渔获）通过移民渔民或鱼贩传播到许多地方。随着渔业的衰落和高等教育的普及，这些海洋社会面临着人口减少和老年人比例高的问题。研究的最终目的是从渔业史和社区发展政策的角度撰写海洋社会民族志。

This research began at my field studies in Koshikijima Island in western Kyusyu and Yaeyama Islands in Okinawa. The economic development of cash-generating agriculture had greate impact on development of fish marketing system in 18th century. Fish marchants (middlemen or wholesalers) not only tapped new markets but also opened new fishing grounds. Almost all maritime societies in western Japan had been under control of those who were from Kamigata (kinki) by 19th century. Since Meiji era, the growth of huge fishery company has had significant impact on way of life of maritime people. Some migrated to near the Korean Peninsula, some migrated to near Philippin Islands or Borneo Islands. Also from Shikoku to Arafura sea, as shell divers they settled in Northern Australia. Not all maritime people migrated for deep sea fishing activities. Some were migrant seasonal workers of big shore net fishing. But they came back their home village with some knowlege about fishing mechanism as well as ritual of good luck of fishing.FUNADAMA EBISU and KONPIRA (Deities of Sea or good catch) have been diffused to many places by migrant fishermen or fish marchants.With the decline of fishery and the spread of high-education, those maritime societies are faced with depopulalization and increase of high ratio of aged people. My final purpose of the research is to write ethnography of maritime societies with a view point of history of fishery and community development policy.