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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„Mwanita, Mwanita! Come there together; I will make you come there together! Come here together; I will make you come here together! The rainbow appears there; I will make the rainbow appear there! The rainbow appears here; I will make the rainbow here”.
„Who comes ahead with the Kula? I” (here the name of the reciter is uttered), „come ahead with the Kula, I shall be the only chief; I shall be the only old man; I shall be the only one to meet my partner on the road. My renown stands alone; my name is the only one. Beautiful valuables are exchanged here with my partner; Beautiful valuables are exchanged there with my partner; The contents of my partner’s basket are mustered”.
After this exordium there comes a middle part, constructed on the general principle of one word’s being repeated with a series of others. The keyword here is an expression denoting the state of excitement which seizes a partner, and makes him give generous Kula offerings. This word here is repeated first with a series of words, describing the various personal belongings of the partner, his dog, his belt; his tabooed coco-nut and betel-nut; and then, with a new series of terms denoting the different classes of Kula valuables which are expected to be given. This part could therefore be translated thus:
„A state of excitement seizes his dog, his belt, his gwara „(taboo on coco-nuts and betel-nuts) ”hisbagido’u necklace, his bagiriku necklace, his bagidudu necklace” etc. „The spell ends in a typical manner : ”I shall kula, I shall rob my Kula; I shall steal my Kula; I shall pilfer my Kula. I shall kula so as to make my canoe sink; I shall kula so as to make my outrigger go under. My fame is like thunder, my steps are like earthquake!”
The first word of this spell, mwanita, is the native name for a long worm covered with rings of black armour. I was told that it is mentioned here because of its similarity to the spondylus shell necklaces, which also consist of many rings. I obtained this formula in Sinaketa, hence this interpretation heeds only the necklaces, though the simile might also obviously be extended to armshells, for a number of armshells threaded on a string, as they can be seen on Plate LX, presents also a likeness to the mwanita worm. It may be added here that Sinaketa is one of these Kula communities in which the overseas expeditions are done only in one direction, to the South, from where only the spondylus necklaces are fetched. Its counterpart, Kiriwina, to the North, carries on again only one-sided overseas Kula. The formulae which I obtained in Kiriwina differ from those of Sinaketa in their main parts: whenever there is a list of spondylus necklaces in a Sinaketan tapwana (main part) a list of the several varieties of armshells would be used in a Kiriwinian tapwana. In Kitava, where, as in several other Kula communities, the overseas expeditions are carried out in both directions, the same formula would be used by the same man with two different main parts, according as to whether he was sailing East to fetch mwali, or West to fetch soulava. No changes, however, would be made in the beginning of a spell.
The sentence „come here together” refers to the collected valuables. The play on „there” and „here” represented in the native language by the sounds „m” „and”, which are used as interchangeable formatives, is very frequent in magic; (see Chapter XVIII, Division XII). The rainbow here invoked is a kariyala (magical portent) of this formula. When the conch shell is blown, and the fleet approaches the shore, a rainbow will appear in the skies.
The rest of the exordium is taken up by the usual boasts and exaggerations typical of magic. The middle part needs no commentary. It is clear that the sound of the conch shell is meant to arouse the partner to do his duty eagerly. The magic spoken into the conch shell heightens and strengthens this effect.
IIAfter the beauty magic and the spell over the conch shell are finished — and the whole performance does not take more than half an hour or so — every man, in full festive array, takes his place in his canoe. The sails have been folded and the masts removed, and the final stage is done by paddling. The canoes close in, not in any very regular formation, but keeping near to one another, the canoe of the toli’uvalaku as a rule moving in the van. In each canoe, the toliwaga sits at his proper place in the middle of the canoe near the gebobo (special erection made for cargo). One man sits in the front, right against the prow-board, and another at the stern on the platform. All the remaining members of the canoe wield the paddles, while the small boy or the junior member of the crew, sits near the front, ready to blow the conch shell. The oarsmen swing their leaf-shaped paddles with long, energetic and swift strokes, letting the water spray off them and the glistening blades flash in the sunlight a ceremonial stroke which they call kavikavila (lightening).
As the canoes begin to move, the three men, so far idle, intone a chant, reciting a special magical formula, each a different one. The man in the front, holding his hand on the tabuyo (oval prow-board), recites a spell, called kayikuna tabuyo (the swaying of the prow-board). The toliwaga in the middle recites the powerful formula called kavalikuliku (the earthquake spell), a formula which makes „the mountain tremble and subside”. The man at the stern recites what is called kaytavilena moynawaga, a name which I cannot very well explain, which literally means, „the changing of the canoe entrance”. Thus, laden with magical force, which is poured forth irresistibly on to the mountain, the canoes advance towards the goal of their enterprise. With the voices of the reciters mingle the soft, penetrating sounds of the conch shell, blending their various pitches into a weird, disturbing harmony. Samples of the three spells must be given here.
Kayikuna tabuyo„Moruborogu, Mosilava’u!”
„Fish-hawk, fall on thy prey, catch it. My prow-board, fish-hawk, fall on thy prey, catch it”.
This key expression, the invocation of the fish-hawk, is repeated with a string of words, denoting, first, the ornamental parts of the canoe; afterwards, certain of its constructive parts; and finally, the lime-pot, the lime stick the comb, the paddles, the mats, the lilava (magical bundle), and the usagelu (members of the crew). The spell ends with the words:
„I shall kula, I shall rob my Kula”, etc., as in the previously given formula of the conch shell.
The first two words of this spell are personal names of men, as the initial syllable Mo- indicates, but no information about them was available. The allusion to the fish-hawk in the main part suggests a connection between the action of the rite, that is, the moving of the tabuyo, with this part of the spell, for the ornamental prow-boards are called synonymously buribwari (fish-hawk). On the other hand, the expression: „Fish-hawk, fall on thy prey”, is no doubt also a magical simile, expressing the idea: „As a fish-hawk falls on his prey and carries it off, so let this canoe fall on the Kula valuables and carry them off”. The association of this simile with the act of shaking the prowboards is very suggestive. It may be an attempt to assimilate the whole canoe and all its parts to a fish-hawk falling on its prey, through the special mediation of the ornamental prowboard.
The spell recited by the toliwaga in the middle of the canoe runs thus :
Kavalikuliku„I anchor at the open sea beach, my renown reaches the Lagoon; I anchor at the Lagoon, my renown reaches the open sea beach”.
”I hit the mountain; the mountain shivers; the mountain subsides; the mountain trembles; the mountain falls down; the mountain falls asunder. I kick the ground on which the mountain stands. I bring together, I gather”.
„The mountain is encountered in the Kula; we encounter the mountain in the Kula”.
The expression, kubara, takuba, kubara, which we have here translated by „the mountain is met in the Kula” etc., is then repeated with a long string of words denoting the various classes of valuables to be received in the Kula. It ends with the conclusion already quoted: „My renown is like thunder, my steps are like earthquake”.
The opening two sentences are clear; they contain a typical magical exaggeration, and equally typical permutation of words. Then comes the terrible verbal onslaught on „the mountain”, in which the dreadful upheaval is carried on in words. „The mountain” (koya) stands here for the community of partners, for the partner, for his mind. It was very difficult to translate the expression kubara, takuba kubara. It is evidently an archaic word, and I have found it in several formula of the mwasila. It seems to mean something like an encounter between the approaching fleet and the koya. The word for sea battle is kubilia in the Trobriand language, and kubara in that of the Amphletts and Dobu, and as often the words of the partner’s language are mixed up into these formulae, this etymology and translation seem to be the correct ones.
The third formula, that of the man in the stern, is as follows:
Kaytavilena Mwoynawaga„Crocodile, fall down, take thy man! push him down under the gebobo! (part of the canoe where the cargo is stowed away)”.
„Crocodile, bring me the necklace, bring me the bagido’u”, etc.
The formula is ended by the usual phras : ”I shall kula, I shall rob my Kula”, etc., as in the two previously quoted spells (ta’uyo and kayikuna tabuyo).
This formula is obviously a pendant to the first of these three spells, and the crocodile is here invoked instead of the fish hawk, with the same significance. The rest of the spell is clear, the crocodile being appealed to, to bring all the different classes of the spondylus shell valuables.
It is interesting to reflect upon the psychological importance of this magic. There is a deep belief in its efficiency, a belief cherished not only by those who advance chanting it, but shared also by the men awaiting the visitors on the shore. The Dobuans know that powerful forces are at work upon them. They must feel the wave of magical influence slowly advancing, spreading over their villages. They hear the appeal of the conch-shell, wafting the magic to them in its irresistible note. They can guess the murmur of the many voices accompanying it. They know what is expected from them, and they rise to the occasion. On the part of the approaching party, this magic, the chant of the many voices blended with the ta’uyo (conch shell), expresses their hopes and desires and their rising excitement; their attempt to „shake the mountain”, to stir it to its very foundations.
At the same time, a new emotion arises in their minds, that of awe and apprehension; and another form of magic has to come to their assistance at this juncture, to give expression to this fear and to assuage it — the magic of safety. Spells of this magic have been spoken previously, perhaps on the beach of Sarubwoyna alongside with the rest, perhaps even earlier, at one of the intermediate stages of the journey. But the rite will be performed at the moment of setting foot ashore, and as this is also the psychological moment to which the magic corresponds, it must be described here.
It seems absurd, from the rational point of view, that the natives, who know that they are expected, indeed, who have been invited to come, should yet feel uncertain about the good will of their partners, with whom they have so often traded, whom they have received in visit, and themselves visited and re-visited again and
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