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This paper questions the current construction of a 54 metres statue of Maitreya against a 108 metres stupa in the steppe south of Ulaanbaatar, that will stand at the edge of a new 'eco-city,' Maidar City. The Grand Maitreya Project (GMP) was initiated in 2009 by H. Battulga, businessman and MP (before he was elected president of Mongolia). The project aims to be 'one of the largest Buddhist complex in the world,' and now is a 'National project for reviving traditional Buddhist education and culture.' I propose to use religious and art-historical approaches in order to document the 'birth' of a Buddhist project, with a special interest in the long process of conception, fundraising and promotional programme. Relying on recent studies on the entanglement of Buddhism, politics, culture, consumerization and tourism that gave rise to new cultual modalities, and on studies of colossal statues recently built in Asia, this article asks what the GMP tells us about modern Mongolian politics and public religious culture. What are the sources of inspiration and foreign references of the GMP? Is it a religious monument that will benefit from the tourist economy, a tourist attraction, or a unifying, nationalist symbol of 21 st -century Mongolia?
This paper questions the current construction of a 54 metres statue of Maitreya against a 108 metres stupa in the steppe south of Ulaanbaatar, that will stand at the edge of a new 'eco-city,' Maidar City. The Grand Maitreya Project (GMP) was initiated in 2009 by H. Battulga, businessman and MP (before he was elected president of Mongolia). The project aims to be 'one of the largest Buddhist complex in the world,' and now is a 'National project for reviving traditional Buddhist education and culture.' I propose to use religious and art-historical approaches in order to document the 'birth' of a Buddhist project, with a special interest in the long process of conception, fundraising and promotional programme. Relying on recent studies on the entanglement of Buddhism, politics, culture, consumerization and tourism that gave rise to new cultual modalities, and on studies of colossal statues recently built in Asia, this article asks what the GMP tells us about modern Mongolian politics and public religious culture. What are the sources of inspiration and foreign references of the GMP? Is it a religious monument that will benefit from the tourist economy, a tourist attraction, or a unifying, nationalist symbol of 21 st -century Mongolia?
Ce volume n'est pas une simple somme d'articles réunis autour d'une même thématique pour la publication. C'est le fruit d'une réflexion ethnologique parta¬ gée et appuyée sur une ethnographie collective, engagée par les auteurs en 2004 et réalisée en commun chaque année jusqu'en 2010 dans la commune de Sasaguri IIIPÎBT (département de Fukuoka fëlNUr, dans le nord de Kyushu AM). Pour les membres de cette équipe d'ethnologues, ces contributions représentent donc aussi un travail en « retour » d'une partie de ce qu'ils ont appris en dialoguant avec les habitants de Sasaguri et en séjournant parmi eux au cours de toutes ces années. Et c'est au nom des membres de cette équipe que je brosse ici les grandes lignes de cette riche collaboration. La réalisation du programme de recherche Le projet de l'équipe franco-japonaise à l'origine de cette réalisation s'inscrit dans le prolongement d'autres collaborations antérieures, auxquelles avaient participé une partie de ses membres, depuis 1994, dans le cadre de programmes de recherche franco-japonais quadriennaux de l'Ecole française d'Extrême-Orient1. Le moteur décisif en a été la volonté exprimée par les ethnologues réunis lors de ces réalisations précédentes, de continuer à travailler ensemble, mais cette fois en s'appuyant sur une démarche ethnographique collective, autour d'une thématique fédérant leurs intérêts respectifs. C'est ainsi que se forma, dès 2000, le noyau d'une nouvelle équipe constituée de chercheurs japonais et français, qui se mirent en quête à la fois de possibilités de travail de terrain au Japon et de thématiques fédératrices. Parmi les objectifs majeurs qui furent nôtres dès le départ, il y avait le souhait de mettre en commun les méthodologies de l'enquête de terrain, les probléma¬ tiques d'actualité au Japon et en France dans les champs de l'ethnologie du Japon, de l'anthropologie sociale et historique, et ce à partir de réalités locales qui feraient 1.
This study examines the historical transformation of Wakasugi village in Sasaguri, Fukuoka Prefecture, from the standpoint of cultural anthropology. In addition, the process of continuity and transformation of this particular folk society is discussed from viewpoints both inside and outside of the village. Wakasugi village has preserved its customs and habits through a tradition in which such knowledge is transmitted orally from one generation to the next. Folk societies that follow these customs have a long history of acquiring knowledge through typology and repetition. However, even though this society has recently become challenged by the infusion of modern thought, the market economy, and the power of media, it still maintains the social function of continuity. The reason for such continuity is its spiritual connection with Mt. Wakasugi, sacred mountain and New Shikoku reijō, eighty-eight pilgrimage sites located in Sasaguri. In this regard, the purpose of this study is to investigate four overall aspects: 1) the strong continuous power and thought of the village, which is supported by the socio-religious system in the region; 2) the origins of mountain worship and the reconstruction of holy days surrounding the shrine and temple festivals, based on historical documents, discourses, and practices; 3) the transformation of annual festivals and new trends after the Meiji period, especially in regard to the separation of Buddhism and Shintō; and 4) the tradition and modernization of folk society based on interactions and negotiations from inside and outside of the village. Finally, although Wakasugi village has managed to sustain its everyday-life autonomy, it must be noticed that it has gradually lost its social cohesion and cultural uniqueness. Therefore, this study also clarifies the sustainable process and illuminates the character of cultural transmission through interpretative descriptions of local context and social history of imagination.
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