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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Chapter X. The story of shipwreck
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.
Chapter XI. In the Amphletts — sociology of the Kula
I — Arrival in Gumasila. Example of a Kula conversation. Trobrianders on long visits in the Amphletts. II — Sociology of the Kula: i. sociological limitations to participation in the Kula; 2. relation of Partnership; 3. entering the Kula relationship; 4. participation of women in the Kula. III — The Natives of the Amphletts: their industries and trade; pottery; importing the clay; technology of pot-making; commercial relations with the surrounding districts. IV — Drift of migrations and cultural influences in this province.
Chapter XII. In Tewara and Sanaroa — mythology of the Kula
I — Sailing under the lee of Koytabu. The cannibals of the unexplored jungle. Trobriand traditions and legends about them. The history and song of Gumagabu. II — Myths and reality: significance imparted to landscape by myth; line of distinction between the mythical and the actual occurrences; magical power and mythical atmosphere; the three strata of Trobriand myths. III–V The myths of the Kula. III — Survey of Kula mythology and its geographical distribution. The story of Gere’u of Muyuwa (Woodlark Island). The two stories of Tokosikuna of Digumenu and Gumasila. IV — The Kudayuri myth of the flying canoe. Commentary and analysis of this myth. Association between the canoe and the flying witches. Mythology and the Lukuba clan. V — The myth of Kasabwaybwayreta and the necklace Gumakarakedakeda. Comparison of these stories. VI — Sociological analysis of the myths: influence of the Kula myths upon native outlook; myth and custom. VII — The relation between myth and actuality restated. VIII — The story, the natural monuments and the religious ceremonial of the mythical personalities Atu’a’ine, Aturamo’a and their sister Sinatemubadiye’i. Other rocks of similar traditional nature.
Chapter XIII. On the beach of Sarubwoyna
I — The halt on the Beach. The beauty magic. Some incantations quoted. The spell of the ta’uya (conch shell). II — The magical onset on the Koya. Psychological analysis of this magic. III — The Gwara (taboo) and the Ka’ubana’i spell.
Chapter XIV. The Kula in Dobu — technicalities of the exchange
I — Reception in Dobu. II — The main transactions of the Kula and the subsidiary gifts and exchanges: some general reflections on the driving force of the Kula; regulations of the main transaction; vaga (opening gift) and yotile (return gift); the sollicitory gifts (pokala, kwaypolu, kaributu, korotomna); intermediary gifts (basi) and final clinching gift (kudu); the other articles sometimes exchanged in the main transaction of the Kula (doga, samakupa, beku); commercial honour and ethics of the Kula. III — The Kula proceedings in Dobu: wooing the partner; kwoygapani magic; the subsidiary trade; roamings of the Boyowans in the Dobu district.
Chapter XV. The journey home the fishing and working of the kaloma shell
I — Visits made on the return trip. Some articles acquired. II — The spondylus shell fishing in Sanaroa lagoon and in home waters: its general character and magic; the Kaloma myth; consecutive account of the technicalities, ceremonial and magic of the diving for the shell. III — Technology, economics and sociology of the production of the discs and necklaces from the shell. IV — Tanarere, display of the haul. Arrival of the party home to Sinaketa.
Chapter XVI. The return visit of the Dobuans to Sinaketa
I — The uvalaku (ceremonial expedition) from Dobu to Southern Boyowa: the preparations in Dobu and Sanaroa; preparations in Gumasila; the excitement, the spreading and convergence of news; arrival of the Dobuan fleet in Nabwageta. II — Preparations in Sinaketa for the reception of the visiting party. The Dobuans arrive. The scene at Kaykuyawa point. The ceremonial reception. Speeches and gifts. The three days’ sojurn of the Dobuans in Sinaketa. Manner of living. Exchange of gifts and barter. III — Return home. Results shown at the tanarere.
Chapter XVII. Magic and the Kula
I — The subject matter of Boyowan magic. Its association with all the vital activities and with the unaccountable aspects of reality. II–V The native conception of magic. II — The methods of arriving at its knowledge. III — Native views about the original sources of magic. Its primeval character. Inadmissability to the native of spontaneous generation in magic. Magic a power of man and not a force of nature. Magic and myth and their super-normal atmosphere. IV — The magical acts: spell and rite; relation between these two factors; spells uttered directly without a concomitant rite; spells accompanied by simple rite of impregnation; spells accompanied by a rite of transference; spells accompanied by offerings and invocations; summary of this survey. V — Place where magic is stored in the human anatomy. VI — Condition of the performer. Taboos and observances. Sociological position. Actual descent and magical filiation. VII — Definition of systematic magic. The „systems” of canoe magic and Kula magic. VIII — Supernormal or supernatural character of magic; emotional reaction of the natives to certain forms of magic; the kariyala (magical portent); role of ancestral spirits; native terminology. IX — Ceremonial setting of magic. X — Institution of taboo, supported by magic. Kaytubutabu and kaytapaku. XI — Purchase ol certain forms of magic. Payments for magical services. XII — Brief summary.
Chapter XVIII. The power of words in magic — some linguistic data
I — Study of linguistic data in magic to throw light on native ideas about the power of words. II — The text of the wayugo spell with literal translation. III — Linguistic analysis of its u’ula (exordium). IV — Vocal technique of reciting a spell. Analysis of the tapwana (main part) and dogina (final part). V — The text of the Sulumwoya spell and its analysis. VI–XII Linguistic data referring to the other spells mentioned in this volume and some general inferences. VI — The tokway spell and the opening phrases of the canoe spells. VII — The tapwana (main parts) of the canoe spells. VIII — The end parts (dogina) of these spells. IX — The u’ula of the mwasila spells. X — The tapwana and the dogina of these spells. XI — The kayga’u spells. XII — Summary of the results of this linguistic survey. XIII — Substances used in these magical rites. XIV–XVIII Analysis of some non-magical linguistic texts, to illustrate ethnographic method and native way of thinking. XIV — General remarks about certain aspects of method. XV — Text No. 1, its literal and free translation. XVI — Commentary. XVII — Texts No. 2 and 3 translated and commented upon.
Chapter XIX. The inland Kula
I — To’uluwa, the chief of Kiriwina, on a visit in Sinaketa. The decay of his power. Some melancholy reflections about the folly of destroying the native order of things and of undermining native authority as now prevailing. II — The division into Kula communities; the three types of Kula, with respect to this division. The overseas Kula. III — The inland Kula between two „Kula communities” and within such a unit. IV The „Kula communities” — in Boyowa (Trobriand Islands).
Chapter XX. Expeditions between Kiriwina and Kitava
I–II Account of an expedition from Kinwina to Kitava. I — Fixing dates and preparing districts. II — Preliminaries of the journey. Departure from Kaulukuba Beach. Sailing. Analogies and differences between these expeditions and those of the Sinaketans to Dobu. Entering the village. The youlawada custom. Sojourn in Kitava and return. III — The So’i (mortuary feast) in the Eastern district (Kitava to Muyuwa) and its association with the Kula.
Chapter XXI. The remaining branches and offshoots of the Kula.
I — Rapid survey of the routes between Woodlark Island (Murua or Muyuwa) and the Engineer group and between this latter and Dobu. II — The ordinary trade carried on between these communities. III — An offshoot of the Kula; trading expeditions between the Western Trobriand (Kavataria and Kayleula) and the Western d’Entrecasteaux. IV — Production of mwali (armshells). V — Some other offshoots and leakages of the Kula ring. Entry of the Kula vaygu’a into the Ring.
Chapter XXII. The meaning of the Kula.
I — Sailing, and trading in the South Seas; the Kula. II — Method in Ethnography. III — Starting field work. Some perplexing difficulties. Three conditions of success. IV — Life in a tent among the natives. Mechanism of „getting in touch” with them. V — Active methods of research. Order and consistency in savage cultures. Methodological consequences of this truth. VI — Formulating the principles of tribal constitution and of the anatomy of culture. Method ot inference from statistic accumulation of concrete data. Uses of synoptic charts. VII — Presentation of the intimate touches of native life; of types of behaviour. Method of systematic fixing of impressions; of detailed, consecutive records. Importance of personal participation in native life. VIII — Recording of stereotyped manners of thinking and feeling. Corpus inscriptionum Kiriwinensium IX — Summary of argument. The native’s vision of his world.
IThe coastal populations of the South Sea Islands, with very few exceptions, are, or were before their extinction, expert navigators and traders. Several of them had evolved excellent types of large sea-going canoes, and used to embark in them on distant trade expeditions or raids of war and conquest. The Papuo-Melanesians, who inhabit the coast and the outlying islands of New Guinea, are no exception to this rule. In general they are daring sailors, industrious manufacturers, and keen traders. The manufacturing centres of important articles, such as pottery, stone implements, canoes, fine baskets, valued ornaments, are localised in several places, according to the skill of the inhabitants, their inherited tribal tradition, and special facilities offered by the district; thence they are traded over wide areas, sometimes travelling more than hundreds of miles.
Definite forms of exchange along definite trade routes are to be found established between the various tribes. A most remarkable form of intertribal trade is that obtaining between the Motu of Port Moresby and the tribes of the Papuan Gulf. The Motu sail for hundreds of miles in heavy, unwieldy canoes, called lakatoi, which are provided with the characteristic crab-claw sails. They bring pottery and shell ornaments, in olden days, stone blades, to Gulf Papuans, from whom they obtain in exchange sago and the heavy dug-outs, which are used afterwards by the Motu for the construction of their lakatoi canoes.3
Further East, on the South coast, there lives the industrious, sea-faring population of the Mailu, who link the East End of New Guinea with the central coast tribes by means of annual trading expeditions4. Finally, the natives of the islands and archipelagoes, scattered around the East End, are in constant trading relations with one another. We possess in Professor Seligman’s book an excellent description of the subject, especially of the nearer trades routes between the various islands inhabited by the Southern Massim.5 There exists, however, another, a very extensive and highly complex trading system, embracing with its ramifications,
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