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
Czytasz książkę online - «Argonauts of the Western Pacific - Bronisław Malinowski (darmowa biblioteka online .TXT) 📖». Wszystkie książki tego autora 👉 Bronisław Malinowski
This period I utilised in refurbishing my information about that phase of the Kula, which I was going to witness, and trying to get a clear outline of every detail of all that was going soon to happen. It is extremely important in sociological work to know well beforehand the underlying rules and the fundamental ideas of an occurrence, especially if big masses of natives are concerned in it. Otherwise, the really important events may be obliterated by quite irrelevant and accidental movements of the crowd, and thus the significance of what he sees may be lost to the observer. No doubt if one could repeat one’s observations on the same phenomenon over and over again, the essential and relevant features would stand out by their regularity and permanence. If, however, as it often happens in ethnographic field-work, one gets the opportunity only once of witnessing a public ceremony, it is necessary to have its anatomy well dissected beforehand, and then concentrate upon observing how these outlines are followed up concretely, gauge the tone of the general behaviour, the touches of emotion or passion, many small yet significant details which nothing but actual observation can reveal, and which throw much light upon the real, inner relation of the native to his institution. So I was busy going over my old entries and checking them and putting my material into shape in a detailed and concrete manner.
On the third day, as I was sitting and taking notes in the afternoon, word ran all round the villages that the Dobuan canoes had been sighted. And indeed, as I hastened towards the shore, there could be seen, far away, like small petals floating on the horizon, the sails of the advancing fleet. I jumped at once into a canoe, and was punted along towards the promontory of Kaykuyawa, about a mile to the South of Sinaketa. There, one after the other, the Dobuan canoes were arriving, dropping their sails and undoing the mast as they moored, until the whole fleet, numbering now over eighty canoes, were assembled before me (see Plate XLVIII). From each a few men waded ashore, returning with big bunches of leaves. I saw them wash and smear themselves and perform the successive stages of native, festive adornment (see Plate XLIX). Each article was medicated by some man or another in the canoe before it was used or put on. The most carefully handled articles of ornamentation were the ineffective looking, dried up herbs, taken out of their little receptacles, where they had remained since they had been becharmed in Dobu, and now stuck into the armlets. The whole thing went on quickly, almost feverishly, making more the impression of a piece of technical business being expeditiously performed, than of a solemn and elaborate ceremony taking place. But the ceremonial element was soon to show itself.
After the preparations were finished, the whole fleet formed itself into a compact body, not quite regular, but with a certain order, about four or five canoes being in a row, and one row behind the other. In this formation they punted along over the Lagoon, too shallow for paddling, towards the beach of Sinaketa. When they were within about ten minutes of the shore, all the conch shells began to be sounded, and the murmur of recited magic rose from the canoes. I could not come sufficiently near the canoes, for reason of etiquette, to be able to see the exact arrangement of the reciters, but I was told that it was the same as that observed by the Trobrianders on their approach to Dobu, described in Chapter XIII. The general effect was powerful, when this wonderfully painted and fully decorated fleet was gliding swiftly over the green waters of the Lagoon towards the palm grove above the sand beach, at that moment thick with expectant natives. But I imagine that the arrival of a Trobriand fleet in Dobu must be considerably more effective even than that. The much more picturesque landscape, the ceremonial paddling with the leaf-shaped oars over the deep water, the higher sense of danger and tension, than that which the Dobuans feel, when coming to visit the meek Trobrianders, all this must make it even more dramatic and impressive than the scene I have just described.
Within some twenty metres from the shore, the canoes formed themselves into a double row, the canoe of the toli’uvalaku on the left flank of the first row. Kauyaporu, as soon as all the craft were in position, rose in his canoe, and in a loud voice, addressed in Dobuan those standing on the shore. His words, preserved in the memory of his hearers, were transmitted to me that same evening in their Kiriwinian equivalent. He spoke:
„Who will be first in the Kula? The people of Vakuta or yourselves? I deem you will have the lead! Bring armshells, one basketful, two baskets; catch pigs; pluck coco-nuts; pluck betel-nut! For this is my uvalaku. By and by, thou, Kouta’uya, wilt make an uvalaku, and we shall give thee then plenty of vaygu’a!
So spoke Kauyaporu, addressing his main partner, Kouta’uya, the second chief of Sinaketa. He did not address To’udawada, the most important chief, because he was not his main partner.
As soon as the speech was finished, Kouta’uya waded through the water from the beach, carrying a pair of armshells in each hand. Behind him came a small boy, the youngest son, blowing a conch shell. He was followed again by two men, who between them had a stick resting on their shoulders, on which several pairs of mwali (armshells) were displayed. This procession waded towards the canoe of Kauyaporu, whom Kouta’uya addressed in these words, throwing the armshells on the platform of the canoe:
„This is a vaga (opening gift)! In due time, I shall make a uvalaku to Dobu; thou shalt return to me a big soulava (necklace) as kudu (equivalent gift) for this. Plenty more armshells thou wilt receive now. There are plenty of armshells in Sinaketa. We know there were plenty of armshells in Vakuta. By and by thou and thy usagelu come ashore, I shall catch a pig. I shall give you plenty of food, coco-nuts, betel-nut, sugar cane, bananas!”
As soon as he was back on the shore, his wife, the eldest one, with a peta basket on her head, containing a pair of armshells, went into the water and carried it to Kauyaporu’s canoe, the boy with the conch shell following her also. After that, conch shells were blown on all sides on the shore, and single men or groups detached themselves from the rest, and waded towards the canoes. The mwali were carried with ceremony on sticks or in outstretched arm. But the grossly exaggerated way of putting one pair of armshells into a basket which was big enough to hold some four score, was only done by the chief’s wife. All this lasted for perhaps half-an-hour, while the setting sun poured down its glowing light on the painted canoes, the yeJlow beach, and the lively bronze forms moving upon it. Then, in a few moments the Dobuan canoes were partly beached, partly moored, whilst their crews spread over the seven villages of Sinaketa. Large groups could be seen sitting on platforms chewing betel nut and conversing in Dobuan with their hosts (see Plate LVI).
For three days, the Dobuans remained in Sinaketa. Every now and then, blasts of conch shell announced that a Kula transaction had taken place, that is, that a pair of armshells had been handed over to one of the visitors. Swarms of people from the other districts had assembled in Sinaketa; every day, natives from the inland villages of Southern Boyowa crowded into their capital, whilst people from Kuboma, Luba, and Kiriwina, that is, the Central and Northern districts, were camping in their relatives’ houses, in yam stores and under provisional shelters. Reckoning that the number of the visitors, that is, the Dobuans, the Amphlettans and the Vakutans, who had joined them on their way, amounted to some eight hundred; that the Sinaketans numbered about five hundred people, and that some twelve hundred had come from the other villages, it will be seen that the crowd in and about Sinaketa was considerable, numbering over two thousand.
The Trobriand natives, of course, looked after their own provisions. The Dobuans had also brought a considerable amount of food with them, and would receive some additional vegetables and pigs’ flesh from their hosts, while they acquired fish from some of the other villages of Boyowa. As a matter of fact, stingaree, shark and some other fish are the only articles for which the Dobuans barter on their own account. The rest of the trade, in the same way as is done in Dobu by the Sinaketans, must be done with the community who receive visitors, that is, with Sinaketa. The Sinaketans buy from the manufacturing districts of Boyowa the same industrial products that they take with them to Dobu, that is baskets, lime pots, lime spatulae, etc. Then they sell these to the Dobuans in just the same manner and with the same profit as was described in Chapter XV. As has been said there also, a man of Sinaketa would never trade with his partner, but with some other Dobuan. Between the partners, only presents are exchanged. The gift offered by the Dobuans to the Sinaketans is called vata’i, and it differs only in name and not in its economic or sociological nature from the pari gift offered by the Boyowans to their overseas partners. The talo’i, or farewell gift offered to them is as a rule more substantial than the vata’i.
The Dobuans, during their stay in Sinaketa, lived on the beach or in their canoes (see Plates LIV and XX). Skilfully rigged up with canopies of golden mats covering parts of the craft, their painted hulls glowing in the sun against the green water, some of the canoes presented the spectacle of some gorgeously fantastic pleasure boat (see Plate LV). The natives waded about amongst them, making the Lagoon lively with movement, talk and laughter. Groups camped on the sea shore, boiling food in the large clay pots, smoking and chewing betel-nut. Big parties of Trobrianders walked among them, discreetly but curiously watching them. Women were not very conspicuous in the whole proceedings, nor did I hear any scandal about intrigues, although such may have taken place.
IIIOn the fourth day, conch shells were blown again in the morning, though on the last of the three days their sounds had almost died out. These were the signs of the departure. Food and small presents were brought to the canoes as talo’i, and a few mwali were given at the last, for which the conch shells were blown. Without any ceremony or farewell speeches, the Dobuan canoes sailed away, one after the other.
Their journey home was also interrupted by a customary halt for fishing, but this time for fish, not shell. Some of them stop on the beach of Muwa, but the bulk camp on a beach called Susuwa, half way between Sinaketa and Vakuta, where they catch the fish by means of a poisonous root, which they have brought for this purpose from home. This time, they remained three days in Susuwa and Muwa, and then sailed to Vakuta to receive there talo’i. Their further journey I could not
Uwagi (0)