Presentation Information
[O05-P12]The big wave creation myths of the Sakishima Islands and the center versus periphery theory★Invited Papers
*Fujimoto Yugo1 (1. Tohoku University)
Keywords:
Tsunami,Oral tradition,Folklore,Okinawa
Creation myths involving great waves, distinct from the biblical story of Noah, survive in the Sakishima (Miyako and Yaeyama) Islands. Given that this region has experienced frequent tsunamis, including the 1771 Meiwa Tsunami, this study examines the distribution of such myths drawing on folkloristic insights.
The survey focused on the Miyako and Yaeyama Islands (excluding the uninhabited Senkaku Islands). We analyzed municipal histories and primary historical sources, alongside oral tradition audio recordings from the Okinawa Prefectural Museum.
According to the History of Taira City (present-day Miyakojima City) compiled by the Taira City History Compilation Committee (1980), texts such as the Utaki Yuraiki, the Yosei Nikki, and the Miyakojima Kiji Shitsugi do not contain descriptions of creation myths caused by tsunamis, although traditions regarding tsunamis were confirmed. According to the Tarama Village History Compilation Committee (1993), a creation myth involving a giant wave has been transmitted in Tarama Village. The content describes a brother and sister who were the sole survivors on an island struck by a great wave; they became the founding ancestors who rebuilt the island. The source of this story is the Kenryu Kyuki. Furthermore, the Kenryu Kyuki is a record that predates the Great Meiwa Tsunami. Upon examination of the Kenryu Kyuki, descriptions of a great wave were confirmed. No descriptions of creation myths involving giant waves were found in the Ishigaki City History, the Taketomi Town History (covering Taketomi, Shinjo, Kohama, and Hatoma Islands), or the Yonaguni Town History. On the other hand, Kamise (1976) confirmed the existence of tsunami and mermaid traditions on Ishigaki Island that were influenced by the Great Meiwa Tsunami. Furthermore, Fukuda (1985) confirmed the existence of a creation myth involving a giant wave on Hatoma Island, similar to that of Tarama Village. The same source also confirmed a description stating that on Yonaguni Island, an aunt and nephew who survived a tsunami formed a union and became the island's progenitors. The description regarding Hatoma Island was based on Muratake (1965), but the historical source upon which this description was based was not cited. Similarly, the account for Yonaguni Island was based on Ikema (1957), and the source materials for this description were not available.
Analysis of the oral tradition audio recordings confirmed 17 instances of tsunami-related creation myths in Tarama Village and 1 instance in Yonaguni Town. In Ishigaki City, while 25 mermaid legends associated with tsunamis were identified, no creation myths involving great waves were confirmed. To summarize, Ishigaki Island, located closest to the source region of the Great Meiwa Tsunami, yielded mermaid tales, whereas creation myths involving great waves were confirmed on the more distant islands of Hatoma, Tarama, and Yonaguni. These findings suggest that Ishigaki Island represents a blank zone for creation myths involving great waves. This implies two possibilities: either the island was struck by a tsunami so devastating that traditions could not survive, or the Great Meiwa Tsunami overwrote earlier traditions. If the latter is the case, it may be possible to discuss this phenomenon using the center versus periphery theory. This theory, proposed by Yanagita (1930), posits that when words or sounds are distributed in concentric circles from a cultural center, newer forms are presumed to be located in the inner circles.
Based on the conclusion that Ishigaki Island represents a blank zone for creation myths involving giant waves, and applying the center versus periphery theory, this presentation discusses whether a pattern of folklore transmission can be observed centering on the site of the disaster. In conclusion, it was demonstrated that when a new disaster occurs, it may overwrite past traditions.
The survey focused on the Miyako and Yaeyama Islands (excluding the uninhabited Senkaku Islands). We analyzed municipal histories and primary historical sources, alongside oral tradition audio recordings from the Okinawa Prefectural Museum.
According to the History of Taira City (present-day Miyakojima City) compiled by the Taira City History Compilation Committee (1980), texts such as the Utaki Yuraiki, the Yosei Nikki, and the Miyakojima Kiji Shitsugi do not contain descriptions of creation myths caused by tsunamis, although traditions regarding tsunamis were confirmed. According to the Tarama Village History Compilation Committee (1993), a creation myth involving a giant wave has been transmitted in Tarama Village. The content describes a brother and sister who were the sole survivors on an island struck by a great wave; they became the founding ancestors who rebuilt the island. The source of this story is the Kenryu Kyuki. Furthermore, the Kenryu Kyuki is a record that predates the Great Meiwa Tsunami. Upon examination of the Kenryu Kyuki, descriptions of a great wave were confirmed. No descriptions of creation myths involving giant waves were found in the Ishigaki City History, the Taketomi Town History (covering Taketomi, Shinjo, Kohama, and Hatoma Islands), or the Yonaguni Town History. On the other hand, Kamise (1976) confirmed the existence of tsunami and mermaid traditions on Ishigaki Island that were influenced by the Great Meiwa Tsunami. Furthermore, Fukuda (1985) confirmed the existence of a creation myth involving a giant wave on Hatoma Island, similar to that of Tarama Village. The same source also confirmed a description stating that on Yonaguni Island, an aunt and nephew who survived a tsunami formed a union and became the island's progenitors. The description regarding Hatoma Island was based on Muratake (1965), but the historical source upon which this description was based was not cited. Similarly, the account for Yonaguni Island was based on Ikema (1957), and the source materials for this description were not available.
Analysis of the oral tradition audio recordings confirmed 17 instances of tsunami-related creation myths in Tarama Village and 1 instance in Yonaguni Town. In Ishigaki City, while 25 mermaid legends associated with tsunamis were identified, no creation myths involving great waves were confirmed. To summarize, Ishigaki Island, located closest to the source region of the Great Meiwa Tsunami, yielded mermaid tales, whereas creation myths involving great waves were confirmed on the more distant islands of Hatoma, Tarama, and Yonaguni. These findings suggest that Ishigaki Island represents a blank zone for creation myths involving great waves. This implies two possibilities: either the island was struck by a tsunami so devastating that traditions could not survive, or the Great Meiwa Tsunami overwrote earlier traditions. If the latter is the case, it may be possible to discuss this phenomenon using the center versus periphery theory. This theory, proposed by Yanagita (1930), posits that when words or sounds are distributed in concentric circles from a cultural center, newer forms are presumed to be located in the inner circles.
Based on the conclusion that Ishigaki Island represents a blank zone for creation myths involving giant waves, and applying the center versus periphery theory, this presentation discusses whether a pattern of folklore transmission can be observed centering on the site of the disaster. In conclusion, it was demonstrated that when a new disaster occurs, it may overwrite past traditions.