Argonauts of the Western Pacific - Bronisław Malinowski (darmowa biblioteka online .TXT) 📖
Argonauts of the Western Pacific to rozprawa naukowa autorstwa Bronisława Malinowskiego. Jest ona efektem wyprawy badacza na wyspy Toulon i wyspy Trobriandzkie.
Malinowski opisuje w niej przede wszystkim rytuał Kula, ukazujący zdolności handlowe ludów tam żyjących. Rytuał polega na wymianie biżuterii, opierającej się na pewnych szytwno ustalonych regułach związanych m.in. z równą wartością wymienianych przedmiotów. Malinowski upatruje w przedstawicielach społeczeństw pierwotnych wcielenia Argonautów z mitologii greckiej, którzy udali się po Złote Runo. Rozprawa Malinowskiego została oparta na wynikach jego metody badań antropologicznych — metody uczestniczącej, a nie wyłącznie obserwacyjnej. Jego działalność była przełomowa dla antropologii, która do tej pory bazowała na prowadzeniu obserwacji, a także rozszerzaniu założeń na kolejne wyniki badań.
Bronisław Malinowski był polskim antropologiem i socjologiem publikującym w pierwszej połowie XIX wieku. Prowadził badania społeczeństw pierwotnych w różnych zakątkach świata.
- Autor: Bronisław Malinowski
- Epoka: Współczesność
- Rodzaj: Epika
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A short outline of the concrete details referring to the distribution of canoes in the Trobriands must be given here. A glance at the map of Boyowa shows that various districts have not the same opportunities for sailing, and not all of them direct access to the sea. Moreover, the fishing villages on the Lagoon, where fishing and sailing have constantly to be done, will naturally have more opportunities for cultivating the arts of sailing and ship-building. And indeed we find that the villages of the two inland districts, Tilataula and Kuboma, know nothing about shipbuilding and sailing, and possess no canoes; the villages in Kiriwina and Luba, on the east coast, with indirect access to the sea, have only one canoe each, and few building experts; while some villagers on the Lagoon are good sailors and excellent builders. The best centres for canoe-building are found in the islands of Vakuta and Kayleula and to a lesser degree this craft flourishes in the village of Sinaketa. The island of Kitava is the traditional building centre, and at present the finest canoes as well as the best canoe carvings come from there. In this description of canoes, this island, which really belongs to the Eastern rather than to the Western branch of the N. Massim, must be included in the account, since all Boyowan canoe mythology and canoe industry is associated with Kitava.
There are at present some sixty-four Masawa canoes in the Trobriands and Kitava. Out of these, some four belong to the Northern district, where Kula is not practised; all the rest are built and used for the Kula. In the foregoing chapters I have spoken about „Kula communities”, that is, such groups of villages as carry on the Kula as a whole, sail together on overseas expeditions, and do their internal Kula with one another. We shall group the canoes according to the Kula community to which they belong.
Kiriwina. .. .. . 8 canoes.
Luba. .. .. . 3
Sinaketa. .. .. . 8
Vakuta. .. .. . 22
Kayleula. .. . about 20
Kitava. .. . about 12
Total for all Kula communities .. .. 60 canoes.
To this number, the canoes of the Northern district must be added, but they are never used in the Kula. In olden days„ this figure was, on a rough estimate, more than double of what it is now, because, first of all, there are some villages which had canoes in the old days and now have none, and then the number of villages which became extinct a few generations ago is considerable. About half a century ago, there were in Vakuta alone about sixty canoes, in Sinaketa at least twenty, in Kitava thirty, in Kiriwina twenty, and in Luba ten. When all the canoes from Sinaketa and Vakuta sailed south, and some twenty to thirty more joined them from the Amphletts and Tewara, quite a stately fleet would approach Dobu.
Turning now to the list of ownership in Kiriwina, the most important canoe is, of course, that owned by the chief of Omarakana. This canoe always leads the fleet; that is to say, on big ceremonial Kula sailings, called uvalaku, it has the privileged position. It lives in a big shed on the beach of Kaulukuba (see Plates XXII, XXX), distant about one mile from the village, the beach on which also each new canoe is made. The present canoe (see Plates XXI and XLI) is called Nigada Bu’a — „begging for an areca-nut”. Every canoe has a personal name of its own, sometimes just an appropriate expression, like the one quoted, sometimes derived from some special incident. When a new canoe is built, it often inherits the name of its predecessor, but sometimes it gets a new name. The present Omarakana canoe was constructed by a master-builder from Kitava, who also carved the ornamental prowboard. There is no one now in Omarakana who can build or carve properly. The magic over the latter stages ought to have been recited by the present chief, To’uluwa, but as he has very little capacity for remembering spells, the magic was performed by one of his kinsmen.
All the other canoes of Kiriwina are also housed in hangars, each on a beach of clean, white sand on the Eastern coast. The chief or headman of each village is the toliwaga. In Kasana’i, the sub-village of Omarakana, the canoe, called in feigned modesty tokwabu (something like „landlubber”), was built by Ibena, a chief of equal rank, but smaller power than To’uluwa, and he is also the toliwaga. Some other characteristic names of the canoes are: Kuyamataym’ — „Take care of yourself, that is, „because I shall get ahead of you”; the canoe of Liluta, called Siya’i, which is the name of a Government station, where some people from Liluta were once imprisoned; Topusa — a flying fish; Yagwa’u — a scarecrow; Akamta’u — I shall eat men, because the canoe was a gift from the cannibals of Dobu.
In the district of Luba there are at present only three canoes; one belongs to the chief of highest rank in the village of Olivilevi. This is the biggest canoe in all the Trobriands. Two are in the village of Wawela, and belong to two headmen, each ruling over a section of the village; one of them is seen being relashed on Plate XXVII.
The big settlement of Sinaketa, consisting of sectional villages, has also canoes. There are about four expert builders and carvers, and almost every man there knows a good deal about construction. In Vakuta the experts are even more numerous, and this is also the case in Kayleula and Kitava.
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I — Construction of canoes as part of the Kula proceedings. Magic and mythology. The preparatory and the ceremonial stage of construction II — The first stage: expelling the wood sprite Tokway; transport of the log; the hollowingout of the log and the associated magic. III — The second stage: the inaugural rite of Kula magic; the native at grips with problems of construction; the wayugo creeper; the magical spell uttered over it; caulking; the three magical exorcisms. IV — Some general remarks about the two stages of canoe-building and the concomitant magic. Bulubwalata (evil magic) of canoes. The ornamental prowboards. The Dobuan and the Muruwan types of overseas canoe.
IThe building of the sea-going canoe (masawa) is inextricably bound up with the general proceedings of the Kula. As we have said before, in all villages where Kula is practised the masawa canoes are built and repaired only in direct connection with it. That is, as soon as a Kula expedition is decided upon, and its date fixed, all the canoes of the village must be overhauled, and those too old for repair must be replaced by new ones. As the overhauling differs only slightly from building in the later, ceremonial stages of the procedure, the account in this chapter covers both.
To the native, the construction of the canoe is the first link in the chain of the Kula performances. From the moment that the tree is felled till the return of the oversea party, there is one continuous flow of events, following in regular succession. Not only that: as we shall see, the technicalities of construction are interrupted and punctuated by magical rites. Some of these refer to the canoe, others belong to the Kula. Thus, canoe-building and the first stage of Kula dovetail into one another. Again, the launching of the canoe, and especially the kabigidoya (the formal presentation visit) are in one respect the final acts of canoe-building, and in another they belong to the Kula. In giving the account of canoe — building, therefore, we start on the long sequence of events which form a Kula expedition. No account of the Kula could be considered complete in which canoe-building had been omitted.
In this chapter, the incidents will be related one after the other as they happen in the normal routine of tribal life, obeying the commands of custom, and the indications of belief, the latter acting more rigidly and strongly even than the former. It will be necessary, in following this consecutive account, to keep in mind the definite, sociological mechanism underlying the activities, and the system of ideas at work in regulating labour and magic. The social organisation has been described in the previous chapter. We shall remember that the owner, the expert or experts, a small group of helpers, and the whole community are the social factors, each of which fulfils a different function in the organisation and performance of work. As to the magical ideas which govern the various rites, they will be analysed later on in the course of this and some of the following chapters, and also in Chapter XVII. Here it must suffice to say that they belong to several different systems of ideas. The one based on the myth of the flying canoe refers directly to the canoe; it aims at imparting a general excellence, and more especially the quality of speed to the canoe. The rites of the other type are really exorcisms directed against evil bewitchment (bulubwalata), of which the natives are much afraid. The third system of magic (performed during canoe construction) is the Kula magic, based on its own mythological cycle, and although performed on the canoe, yet aiming at the imparting of success to the toliwaga in his Kula transactions. Finally, at the beginnings of the proceedings there is some magic addressed to the tokway, the malignant wood sprite.
The construction of the canoe is done in two main stages, differing from one another in the character of the work, in the accompanying magic, and in the general sociological setting. In the first stage, the component parts of the canoe are prepared. A big tree is cut, trimmed into a log, then hollowed out and made into the basic dug-out; the planks, boards, poles, and sticks are prepared. This is achieved by slow, leisurely work, and it is done by the canoe-builder with the assistance of a few helpers, usually his relatives or friends or else those of the toliwaga. This stage generally takes a long time, some two to six months, and is done in fits and starts, as other occupations allow, or the mood comes. The spells and rites which accompany it belong to the tokway magic, and to that of the flying canoe cycle. To this first stage also belongs the carving of the decorative prow-boards. This is done sometimes by the builder, sometimes by another expert, if the builder cannot carve.
The second stage is done by means of intense communal labour. As a rule this stage is spread over a short time, only perhaps a week or two including the pauses between work. The actual labour, in which the whole community is energetically engaged, takes up only some three to five days. The work consists of the piecing together of the planks and prowboards, and, in case these do not fit well, of trimming them appropriately, and then of the lashing them together. Next comes the piecing and lashing of the outrigger, caulking and painting of the canoe. Sail-making is also done at this time, and belongs to this stage. As a rule, the main body of the canoe is constructed at one sitting, lasting about a day; that is, the prow-boards are put in, the ribs and planks fitted together,
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