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

I — The flying witches, mulukwausi or yoyova: essentials of the belief; initiation and education of a yoyova (witch); secrecy surrounding this condition; manner of practising this witchcraft; actual cases. II — The flying witches at sea and in shipwreck. Other dangerous agents. The kayga’u magic; its modes of operation. III — Account of the preparatory rites of kayga’u. Some incantations quoted. IV — The story of ship-wreck and rescue. V — The spell of the rescuing giant fish. The myth and the magical formula of Tokulubwaydoga.

Our party, sailing from the North, reach first the main island of Gumasila, a tall, steep mountain with arched lines and great cliffs, suggesting vaguely some huge Gothic monument. To the left, a heavy pyramid, the island of Domdom, recedes behind the nearer mountain as the travellers approach. The fleet now sails along the westerly shore of Gumasila, on which side the jungle, interspersed with bald patches, ascends a steep slope, ribbed with rocky ridges, and creased by valleys which run at their foot into wide bays. Only here and there can be seen triangular clearings, signs of cultivation made by the natives from the other side of the island, where the two villages are situated. At the South-West end of Gumasila, a narrow promontory runs into a flat, low point with a sandy beach on both sides. On the North side of the point, hidden from the villages, the fleet comes to a halt, on the beach of Giyawana (called by the Trobrianders Giyasila). This is the place where all the fleets, arriving from the North, stop before approaching the villages. Here also the inhabitants of the Amphletts rest for a day, after the first false start they have made from the villages, and before they actually set off for the Trobriands. This beach, in short, is the Amphlettan counterpart of the sandbank Muwa. It was also here that I surprised the Gumasilan canoes on a full moon night, in March, 1918, after they had started to join the uvalaku expedition to Sinaketa.

On this beach, the Sinaketans perform the final stage of Kula magic, before approaching their partners in Gumasila. The same magic will be repeated before arriving in Dobu, and as a matter of fact, when the objective of the big uvalaku is Dobu, the full and ceremonial performance of the magic might usually be deferred till then. It will be better therefore to postpone the description of this magic till we have brought our fleet to the beach of Sarubwoyna. Here it will be enough to mention that on occasions when magic is performed, after an hour’s or half hour’s pause on the beach of Giyawana, all the men get into their canoes, take the paddles and oars, and the fleet sails round the point where, in a small, very picturesque bay, there lies the smaller village of Gumasila, called Nu’agasi (see Plate I). This village in olden days was perched on a narrow ledge some one hundred metres above the sea level, a fastness difficult of access, and overlooking all its approaches. Now, after the white man’s influence has rendered unnecessary all precautions against raiding parties, the village has come down to the narrow strip of foreshore, a bridge between the sea and a small swamp formed at the foot of the hill. Some of the canoes will come to this beach, the others will sail further, under a precipitous black rock of some 150 metres high and 300 metres wide (see Plate XLII). Turning another corner, they arrive at the big village of Gumasila, built on artificial stone terraces, surrounded by dykes of small stones forming square lagoons and diminutive harbours (compare the description given above in Chapter I, Division V). This is the old village which, practically inaccessible by sea, formed a fastness of a different kind from the other, high-perched villages typical of this district. Exposed to the full onslaught of the South-Easterly winds and seas, against which it was protected by its stone bulwarks and dykes, it was approachable only in all weathers by a small channel to the South, where a big rock and a reef shelter it from the rough waters.

Without any preliminary welcoming ceremony or formal reception, the Sinaketan guests now leave their canoes and disperse among the villagers, settle down in groups near the houses of their friends, and engage in betel chewing and conversations. They speak in Kiriwinian, a language which is universally known in the Amphletts. Almost as soon as they go ashore, they give to their partners presents of pari (opening gift), some small object, such as a comb, a lime pot, or a lime stick. After that, they await some Kula gifts to be given them. The most important headman will offer such a gift first to Kouta’uya, or To’udawada, whichever of them is the toli’uvalaku of the occasion. The soft, penetrating sound of a conch-shell soon announces that the first gift has been given. Other blasts of conch-shells follow, and the Kula is in full swing. But here again, what happens in the Amphletts, is only a minor interlude to the Sinaketan adventurers, bent on the bigger goal in Dobu. And in order for us to remain in harmony with the native perspective we shall also wait for the detailed and circumstantial description of the Kula proceedings till we arrive on the beach of Tu’utauna, in Dobu. The concrete account of how such a visiting fleet is received and behaves on arrival will be given, when I describe a scene I saw with my own eyes in the village of Nabwageta, another Amphlett island, when sixty Dobuan canoes arrived there on their uvalaku, en route for Boyowa.

To give a definite idea of the conversations which take place between the visitors and the Amphlettans, I shall give a sample noted down, during a visit of some Trobrianders to Nu’agasi, the smaller village of Gumasila. A few canoes had arrived a day or two before, in the neighbouring island, Nabwageta, coming from the small Western islands of the Trobriands on a Kula. One of them paddled across to Nu’agasi with a crew of some six men, in order to offer pari gifts to their partners and see what was to be done in the way of Kula. The canoe was sighted from a distance, and its purpose was guessed at once, as word had been brought before of the arrival in Nabwageta of this small expedition. The headman of Nu’agasi, Tovasana, hurried back to his house from my tent, where I was taking great pains to obtain some ethnographic information from him.

Tovasana is an outspoken character, and he is the most important headman in the Amphletts. I am not using the word „chief”, for in the Amphletts, as I have said, the natives do not observe either the court ceremonial with crouching and bending, nor do the headmen have any power or economic influence, at all comparable with those of the Trobriands. Yet, although I came from the Trobriands, I was struck by the authoritative tone used, and the amount of influence evidently wielded by Tovasana. This is partly due undoubtedly to the lack of white man’s interference, which has so undermined native authority and morality in the Trobriands, whereas the Amphletts have so far escaped to a large extent Missionary teaching and Government law and order. On the other hand, however, the very narrow sphere of his powers, the authority over a small village, consolidates the headman’s influence. The oldest and the most aristocratic by descent of all the headmen, he is their acknowledged „doyen”.

In order to receive his visitors he went to the beach in front of his house and sat there on a log, looking impassively over the sea. When the Trobrianders arrived, each man took a gift and went to his partner’s house. The chief did not rise to meet them, nor did they come in a body to greet him. The toliwaga came towards the place where Tovasana was sitting; he carried a bundle of taro and a piece of gugu’a (objects of small value, such as combs, lime pots, etc.) These he laid down near the seated headman, who, however, took no notice of it. A small boy, a grandchild of Tovasana, I think, took up the gifts and put them into his house. Then, without having yet exchanged a word, the toliwaga sat down on the platform next to Tovasana. Under a shady tree, which spread its branches like a canopy above the bleached canoe, the men formed a picturesque group sitting cross-legged on the platform. Beside the slim, youthful figure of the Kaduwaga man, the old Tovasana, with his big, roughly carved features, with his large aquiline nose sticking out from under an enormous turban-like wig, looked like an old gnome. At first exchanging merely a word or two, soon they dropped into more animated conversation, and when other villagers and the rest of the visitors joined them, the talk became general. As they spoke in Kiriwinian, I was able to jot down the beginning of their conversation.