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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Now we come to one of the most remarkable incidents of the whole myth, that namely which brings into connection the yoyova, or the flying witches, with the flying canoe, and with such speed of a canoe, as is imparted to it by magic. In the spells of swiftness there are frequent allusions to the yoyova or mulukwausi. This can be clearly seen in the spell of the wayugo, already adduced (Chapter V, Division III), and which is still to be analysed linguistically (Chapter XVIII, Divisions II to IV). The kariyala (magical portent, cf. Chapter XVII, Division VII) of the wayugo spell consists in shooting stars, that is, when a wayugo rite is performed at night over the creeper coils, there will be stars falling in the sky. And again, when a magician, knowing this system of magic, dies, shooting stars will be seen. Now, as we have seen (Chapter X, Division I), falling stars are mulukwausi in their flight.
In this story of the Kudayuri we see the mythological ground for this association. The same magic which allowed the canoe to sail through the air gives the three sisters of Kudayuri their power of being mulukwausi, and of flying. In this myth they are also endowed with the power of cleaving the rocks, a power which they share with the canoe, which cleft a rock immediately after leaving the village. The three sisters cleave rocks and pierce the land in several places. My native commentators assured me that when the canoe first visited Giribwa and Kadimwatu at the beginning of this myth, the land was still joined at these places and there was a beach at each of them. The mulukwausi tried to pierce Boyowa at several spots along the Eastern coast, but succeeded only at Giribwa. The myth thus has the archaic stamp of referring to deep changes in natural features. The two sisters, who fly to the South return from the furthest point and settle near Tewara, in which there is some analogy to several other myths in which heroes from the Marshall Bennett Islands, settle down somewhere between the Amphletts and Dobu. One of them turns her eyes northwards towards the non-cannibal people of Boyowa and she is said to be averse to cannibalism. Probably this is a sort of mythological explanation of why the Boyowan people do not eat men and the Dobuans do, an explanation to which there is an analogy in another myth shortly to be adduced, that of Atu’a’ine and Aturamo’a, and a better one still in a myth about the origins of cannibalism, which I cannot quote here.
In all these traditions, so far, the heroes belonged to the clan of Lukuba. To it belong Gere’u, Tokosikuna, the Kudayuri family and their dog, and also the dog, Tokulubwaydoga of the myth told in Chapter X, Division V. I may add that, in some legends told about the origin of humanity, this clan emerges first from underground and in some it emerges second in time, but as the clan of highest rank, though in this it has to yield afterwards to the Malasi. The main Kultur-hero of Kiriwina, the ogre-slayer Tudava, belongs, also to the clan of Lukuba, There is even a historic fact, which agrees with this mythological primacy, and subsequent eclipse. The Lukuba were, some six or seven generations ago, the leading clan in Vakuta, and then they had to surrender the chieftainship of this place to the Malasi clan, when the sub-clan of the Tabalu, the Malasi chiefs of the highest rank in Kiriwina, migrated South, and settled down in Vakuta. In the myths quoted here, the Lukuba are leading canoe-builders, sailors, and adventurers, that is with one exception, that of Tokosikuna, who, though excelling in all other respects, knows nothing of canoe construction.
VLet us now proceed to the last named mythological centre, and taking a very big step from the Marshall Bennetts, return to Tewara, and to its myth of the origin of the Kula. I shall tell this myth in a translation, closely following the original account, obtained in Kiriwinian from an informant at Obuaku. I had an opportunity of checking and amending his narrative, by the information obtained from a native of Sanaro’a in pidgin English.
The story of Kasabwaybwayreta and Gumakarakedakeda„Kasabwaybwayreta lived in Tewara. He heard the renown of a soulava (spondylus necklace) which was lying (kept) in Wawela. Its name was Gumakarakedakeda. He said to his children: „Let us go to Wawela, make Kula to get this soulava”. He put into his canoe unripe coco-nut, undeveloped betel-nut, green bananas.
They went to Wawela; they anchored in Wawela. His sons went ashore, they went to obtain Gumakarakedakeda. He remained in the canoe. His son made offering of food, they (the Wawela people) refused. Kasabwaybwayreta spoke a charm over the betel-nut: it yellowed (became ripe); he spoke the charm over the coco-nut: its soft kernel swelled; he charmed the bananas: they ripened. He took off his hair, his gray hair; his wrinkled skin, it remained in the canoe. He rose, he went, he gave a pokala offering of food, he received the valuable necklace as Kula gift, for he was already a beautiful man. He went, he put it down, he thrust it into his hair. He came to the canoe, he took his covering (the sloughed skin); he donned the wrinkles, the gray hairs, he remained.
His sons arrived, they took their places in the canoe, they sailed to Giribwa. They cooked their food. He called his grandson; „Oh, my grandson, come here, look for my lice”. The grandson came there, stepped near him. Kasabwaybwayreta spoke, telling him: „My grandson, catch my lice in the middle (of my hair)”. His grandson parted his hair; he saw the valuable necklace, Gumakarakedakeda remaining there in the hair of Kasabwaybwayreta. „Ee ...” he spoke to his father, telling him, „My father, Kasabwaybwayreta already obtained Gumakarakedakeda”. „O, no, he did not obtain it...m a chief, I am beautiful, I have not obtained that valuable. Indeed, would this wrinkled old man have obtained the necklace ? No, indeed!” „Truly, my father, he has obtained it already. I have seen it; already it remains in his hair!”
All the water-vessels are empty already; the son went into the canoe, spilled the water so that it ran out, and only the empty vessels (made of coco-nut shell) remained. Later on they sailed, they went to an island, Gabula (Gabuwana in Amphlettan and in Dobuan). This man, Kasabwaybwayreta, wanted water, and spoke to his son. This man picked up the water vessels — no, they were all empty. They went on the beach of Gabula, the usagelu (members of the crew) dug out their water-holes (in the beach). This man remained in the canoe and called out: „O my grandson, bring me here my water, go there and dip out my water!” The grandson said: „No, come here and dip out (yourself)!” Later on, they dipped out water, they finished, and Kasabwaybwayreta came. They muddied the water, it was muddy. He sat down, he waited.
They went, they sailed in the canoe. Kasabwaybwayreta called out, „O, my son, why do you cast me off?” Spoke the son: „I think you have obtained Gumakarakedakeda!” „O, by and by, my son, when we arrive in the village, I shall give it to you!” „O, no ! Well, you remain, I shall go!” He takes a stone, a binabina one, this man Kasabwaybwayreta, he throws so that he might make a hole in the canoe, and the men might go into the sea. No! they sped away, they went, this stone stands up, it has made an island in the sea. They went, they anchored in Tewara. They (the villagers) asked: „And where is Kasabwaybwayreta?” „O, his son got angry with him, already he had obtained Gumakarakedakeda!”
Well, then, this man Kasabwaybwayreta remained in the island Gabula. He saw Tokom’mwawa (evening star) approach. He spoke: „My friend, come here, let me just enter into your canoe!” „O no, I shall go to another place”. There came Kaylateku (Sirius). He asked him: „Let me go with you”. He refused. There came Kayyousi (Southern Cross). Kasabwaybwayreta wanted to go with him. He refused. There came Umnakayva’u (Alpha and Beta Centauri). He wanted a place in his canoe. He refused. There came Kibi (three stars widely distant, forming no constellation in our sky-chart). He also refused to take Kasabwaybwayreta. There came Uluwa (the Pleiades). Kasabwaybwayreta asked him to take him. Uluwa said: „You wait, you look out, there will come Kaykiyadiga, he will take you”. There came Kaykiyadiga (the three central stars in Orion’s belt). Kasabwaybwayreta asked him: „My friend, which way will you go?” „I shall come down on top of Taryebutu mountain. I shall go down, I shall go away”. „Oh, my friend, come here, let me just sit down (on you)”. „Oh come, see on one side there is a va’i (stingaree) on the other side, there is the lo’u (a fish with poisonous spikes); you sit in the middle, it will be well!” „Where is your village?” „My village is Tewara”. „What stands in the site of your village?” „In the site of my village, there stands a busa tree!”
They went there. Already the village of Kasabwaybwayreta is straight below them. He charmed this busa tree, it arose, it went straight up into the skies. Kasabwaybwayreta changed place (from Orion’s belt on to the tree), he sat on the busa tree. He spoke: „Oh, my friend, break asunder this necklace. Part of it, I shall give you; part of it, I shall carry to Tewara”. He gave part of it to his companion. This busa tree came down to the ground. He was angry because his son left him behind. He went underground inside. He there remained for a long time. The dogs came there, and they dug and dug. They dug him out. He came out on top, he became a tauv’a’u (evil spirit, see Chapter II, Division VII.) He hits human beings. That is why in Tewara the village is that of sorcerers and witches, because of Kasabwaybwayreta”.
To make this somewhat obscure narrative clearer, a short commentary is necessary. The first part tells of a Kula expedition in which the hero, his son, his grandson, and some other members of the crew take part. His son takes with him good, fresh food, to give as solicitory offering and thus tempt his partners to present him with the famous necklace. The son is a young man and also a chief of renown. The later stages are clearer; by means of magic, the hero changes himself into a young, attractive man, and makes his own unripe, bad fruit into splendid gifts to be offered to his partner. He obtains the prize without difficulty, and hides it in his hair. Then, in a moment of weakness, and for motives which it is impossible to find out from native commentators, he on purpose reveals the necklace to his grandson. Most likely, the motive was vanity. His son, and probably also the other companions, become very angry and set a trap for him. They arrange things so that he has to go for his own water on the beach of Gabula. When they have already got theirs and while he is dipping it out, they sail away, leaving him marooned on the sand-bank. Like Polyphemus after the escaping party of Odysseus, he throws a stone at the treacherous canoe, but it misses its mark, and becomes an outstanding rock in the sea.
The episode of his release by the stars is quite clear. Arrived at the village, he makes a tree rise by his magic, and after he has given the bigger part of his necklace to his rescuer, he descends, with the smaller part. His going underground and subsequent turning into a tauva’u shows how bitter he feels towards
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