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A potlatch is a gift-giving feast practiced by indigenous peoples of the Pacific Northwest Coast of Canada and the United States,〔Harkin, Michael E., 2001, Potlatch in Anthropology, International Encyclopedia of the Social and Behavioral Sciences, Neil J. Smelser and Paul B. Baltes, eds., vol 17, pp. 11885-11889. Oxford: Pergamon Press. 〕 among whom it is traditionally the primary economic system.〔Aldona Jonaitis. ''Chiefly Feasts: The Enduring Kwakiutl Potlatch''. University of Washington Press 1991. ISBN 978-0-295-97114-8.〕 This includes the Heiltsuk, Haida, Nuxalk, Tlingit, Makah, Tsimshian,〔Seguin, Margaret (1986) "Understanding Tsimshian 'Potlatch. In: ''Native Peoples: The Canadian Experience'', ed. by R. Bruce Morrison and C. Roderick Wilson, pp. 473–500. Toronto: McClelland and Stewart.〕 Nuu-chah-nulth,〔Atleo, Richard. ''Tsawalk: A Nuu-chah-nulth Worldview'', UBC Press; New Ed edition (February 28, 2005). ISBN 978-0-7748-1085-2〕 Kwakwaka'wakw,〔 and Coast Salish cultures. Potlatches are also a common feature of the peoples of the Interior and of the Subarctic adjoining the Northwest Coast, though mostly without the elaborate ritual and gift-giving economy of the coastal peoples (see Athabaskan potlatch). Potlatches went through a history of rigorous ban by both the Canadian and United States federal governments, continuing underground despite the risk of criminal punishment, and have been studied by many anthropologists. Since the practice was de-criminalized in the post-war years, the potlatch has re-emerged in some communities. The word comes from the Chinook Jargon, meaning "to give away" or "a gift"; originally from the Nuu-chah-nulth word ''paɬaˑč'', to make a ceremonial gift in a potlatch.〔 ==Overview== :''N.B. This overview concerns the Kwakwaka'wakw potlatch. Potlatch traditions and formalities and kinship systems in other cultures of the region differ, often substantially.'' A potlatch was held on the occasion of births, deaths, adoptions, weddings, and other major events. Typically the potlatch was practiced more in the winter seasons as historically the warmer months were for procuring wealth for the family, clan, or village, then coming home and sharing that with neighbors and friends. The event was hosted by a ''numaym'', or 'House', in Kwakwaka'wakw culture. A ''numaym'' was a complex cognatic kin group usually headed by aristocrats, but including commoners and occasional slaves. It had about one hundred members and several would be grouped together into a tribe. The House drew its identity from its ancestral founder, usually a mythical animal who descended to earth and removed his animal mask, thus becoming human. The mask became a family heirloom passed from father to son along with the name of the ancestor himself. This made him the leader of the ''numaym'', considered the living incarnation of the founder. Only aristocrats could host a potlatch. The potlatch was the occasion on which titles associated with masks and other objects were "fastened on" to a new office holder. Two kinds of titles were transferred on these occasions. Firstly, each ''numaym'' had a number of named positions of ranked "seats" (which gave them a seat at potlatches) transferred within itself. These ranked titles granted rights to hunting, fishing and berrying territories. Secondly, there were a number of titles that would be passed between numayma, usually to in-laws, which included feast names that gave one a role in the Winter Ceremonial. Aristocrats felt safe giving these titles to their out-marrying daughter's children because this daughter and her children would later be rejoined with her natal numaym and the titles returned with them. Any one individual might have several "seats" which allowed them to sit, in rank order, according to their title, as the host displayed and distributed wealth and made speeches. Besides the transfer of titles at a potlatch, the event was given "weight" by the distribution of other less important objects such as Chilkat blankets, animal skins (later Hudson Bay blankets) and coppers. It is the distribution of large numbers of Hudson Bay blankets, and the destruction of valued coppers that first drew government attention (and censure) to the potlatch. Dorothy Johansen describes the dynamic: "In the ''potlatch'', the host in effect challenged a guest chieftain to exceed him in his 'power' to give away or to destroy goods. If the guest did not return 100 percent on the gifts received and destroy even more wealth in a bigger and better bonfire, he and his people lost face and so his 'power' was diminished."〔Dorothy O. Johansen, ''Empire of the Columbia: A History of the Pacific Northwest'', 2nd ed., (New York: Harper & Row, 1967), pp. 7–8.〕 Hierarchical relations within and between clans, villages, and nations, were observed and reinforced through the distribution or sometimes destruction of wealth, dance performances, and other ceremonies. The status of any given family is raised not by who has the most resources, but by who distributes the most resources. The hosts demonstrate their wealth and prominence through giving away goods. For some cultures, such as Kwakwaka'wakw, elaborate and theatrical dances are performed reflecting the hosts' genealogy and cultural wealth. Many of these dances are also sacred ceremonies of secret societies like the hamatsa, or display of family origin from supernatural creatures such as the dzunukwa. Chief O'wax̱a̱laga̱lis of the Kwagu'ł describes the potlatch in his famous speech to anthropologist Franz Boas, It is important to note the differences and uniqueness among the different cultural groups and nations along the coast. Each nation, tribe, and sometimes clan has its own way of practising the potlatch with diverse presentation and meaning. The potlatch, as an overarching term, is quite general, since some cultures have many words in their language for various specific types of gatherings. It is important to keep this variation in mind as most of our detailed knowledge of the potlatch was acquired from the Kwakwaka'wakw around Fort Rupert on Vancouver Island in the period 1849 to 1925, a period of great social transition in which many features became exaggerated in reaction to British colonialism.〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Potlatch」の詳細全文を読む スポンサード リンク
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