Argonauts of the Western Pacific - Bronisław Malinowski (darmowa biblioteka online .TXT) 📖

done like a gimwali”. When asked, about a transaction, whether it belongs to one class or another, they will reply with an accent of depreciation „That was only a gimwali — (gimwali wala)!” In the course of ethnographic investigation, they give clear descriptions, almost definitions of gimwali, its lack of ceremony, the permissibility of haggling, the free manner in which it can be done between any two strangers. They state correctly and clearly its general conditions, and they tell readily which articles may be exchanged by gimwali.

Of course certain characteristics of pure barter, which we can perceive clearly as inherent in the facts, are quite beyond their theoretical grasp. Thus for instance, that the element of mutual advantage is prominent in gimwali; that it refers exclusively to newly manufactured goods, because second-hand things are never gimwali, etc., etc. Such generalisations the ethnographer has to make for himself. Other properties of the gimwali embodied in custom are: absence of ceremonial, absence of magic, absence of special partnership — all these already mentioned above. In carrying out the transaction, the natives also behave quite differently here than in the other transactions. In all ceremonial forms of give and take, it is considered very undignified and against all etiquette, for the receiver to show any interest in the gift or any eagerness to take it. In ceremonial distributions as well as in the Kula, the present is thrown down by the giver, sometimes actually, sometimes only given in an abrupt manner, and often it is not even picked up by the receiver, but by some insignificant person in his following. In the gimwali, on the contrary, there is a pronounced interest shown in the exchange.

There is one instance of gimwali which deserves special attention. It is a barter of fish for vegetables, and stands out in sharp contrast therefore to the wasi, the ceremonial fish and yam exchange. It is called vava, and takes place between villages which have no standing wasii partnership and therefore simply gimwali their produce when necessary (see Plate XXXVII).

This ends the short survey of the different types of exchange. It was necessary to give it, even though in a condensed form, in order to provide a background for the Kula. It gives us an idea of the great range and variety of the material give and take associated with the Trobriand tribal life. We see also that the rules of equivalence, as well as the formalities accompanying each transaction, are very well defined.

VII

It is easy to see that almost all the categories of gifts, which I have classified according to economic principles, are also based on some sociological relationship. Thus the first type of gifts, that is, the free gifts, take place in the relationship between husband and wife, and in that between parents and children. Again, the second class of gifts, that is, the obligatory ones, given without systematic repayment, are associated with relationship-in-law, mainly, though the chief’s tributes also belong to this class.

If we drew up a scheme of sociological relations, each type of them would be defined by a special class of economic duties. There would be some parallelism between such a sociological classification of payments and presents, and the one given above. But such parallelism is only approximate. It will be therefore interesting to draw up a scheme of exchanges, classified according to the social relationship, to which they correspond. This will give us good insight into the economics of Trobriand sociology, as well as another view of the subject of payments and presents.

Going over the sociological outline in Chapter II, Divisions V and VI, we see that the family, the clan and sub-clan, the village community, the district and the tribe are the main social divisions of the Trobriands. To these groupings correspond definite bonds of social relationship. Thus, to the family, there correspond no less than three distinct types of relationship, according to native ideas. First of ail there is the matrilineal kinship (veyola) which embraces people, who can trace common descent through their mothers. This is, to the natives, the blood relationship, the identity of flesh, and the real kinship. The marriage relation comprises that between husband and wife, and father and children. Finally, the relationship between the husband and the wife’s matrilineal kinsmen forms the third class of personal ties corresponding to family. These three types of personal bonds are clearly distinguished in terminology, in the current linguistic usage, in custom, and in explicitly formulated ideas.

To the grouping into clans and sub-clans, there pertain the ties existing between clansmen and more especially between members of the same sub-clan, and on the other hand, the relationship between a man and members of different clans. Membership in the same sub-clan is a kind of extended kinship. The relationship to other clans is most important, where it assumes the form of special friendship called luba’i. The grouping into village communities results in the very important feature of fellow membership in the same village community. The distinction of rank associated with clanship, the division into village communities and districts, result, in the manner sketched out in Chapter II, in the subordination of commoners to chiefs. Finally, the general fact of membership in the tribe creates the bonds which unite every tribesman with another and which in olden days allowed of a free though not unlimited intercourse, and therefore of commercial relations. We have, therefore, eight types of personal relationship to distinguish. In the following table we see them enumerated with a short survey of their economic characteristics.

1. Matrilineal kinship. — The underlying idea that this means identity of blood and of substance is by no means forcibly expressed on its economic side. The right of inheritance, the common participation in certain titles of ownership, and a limited right to use one another’s implements and objects of daily use are often restricted in practice by private jealousies and animosities. In economic gifts more especially, we find here the remarkable custom of purchasing during lifetime, by instalments, the titles to garden plots and trees and the knowledge of magic, which by right ought to pass at death from the older to the younger generation of matrilineal kinsmen. The economic identity of matrilineal kinsmen comes into prominence at the tribal distributions — sagali — where all of them have to share in the responsibilities of providing food.

2. Marriage ties. — (Husband and wife; and derived from that, father and children). It is enough to tabulate this type of relationship here, and to remind the reader that it is characterised by free gifts, as has been minutely described in the foregoing classification of gifts, under (1).

3. Relationship-in-law. — These ties are in their economic aspect not reciprocal or symmetrical. That is, one side in it, the husband of the woman, is the economically favoured recipient, while the wife’s brothers receive from him gifts of smaller value in the aggregate. As we know, this relationship is economically denned by the regular and substantial harvest gifts, by which the husband’s storehouse is filled every year by his wife’s brothers. They also have to perform certain services for him. For all this, they receive a gift of vaygu’a (valuables) from time to time, and some food in payment for services rendered.

4. Clanship. — The main economic identification of this group takes place during the sagali, although the responsibility for the food rests only with those actually related by blood with the deceased man. All the members of the sub-clan, and to a smaller extent members of the same clan within a village community, have to contribute by small presents given to the organisers of the sagali.

5. The Relationship of Personal Friendship. — Two men thus bound as a rule will carry on Kula between themselves, and, if they belong to an inland and Lagoon village respectively, they will be partners in the exchange of fish and vegetables (wasi).

6. Fellow-citizenship in a Village Community. — There are many types of presents given by one community to another. And, economically, the bonds of fellow-citizenship mean the obligation to contribute one’s share to such a present. Again, at the mortuary divisions, sagali, the fellow-villagers of clans, differing from the deceased man’s, receive a series of presents for the performance of mortuary duties.

7. Relationship between Chiefs and Commoners. — The tributes and services given to a chief by his vassals on the one hand, and the small but frequent gifts which he gives them, and the big and important contribution which he makes to all tribal enterprises are characteristic of this relationship.

8. Relationship between any two tribesmen. — This is characterised by payments and presents, by occasional trade between two individuals, and by the sporadic free gifts of tobacco or betel-nut which no man would refuse to another unless they were on terms of hostility.

With this, the survey of gifts and presents is finished. The general importance of give and take to the social fabric of Boy o wan society, the great amount of distinctions and sub-divisions of the various gifts can leave no doubt as to the paramount rôle which economic acts and motives play in the life of these natives.