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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II — The Second Stage of Canoe-Building (Chapter V, Division III)
Time: First day of work.
Place: On the sea-front of a Lagoon village, or on a beach of one of the Eastern villages.
Activity: Fixing the prow-boards;
Magic: inaugurated by Katuliliva Tabuyo rite, performed over the ornamental prow-boards by the toliwaga. It belongs to the mwasila (Kula magic).
Activity: The following activities are
Magic: inaugurated by Vakakaya rite. A magical, ceremoniał cleansing of the canoe, performed by the owner or builder to remove all evil influence and thus to make the canoe fast.
Time: (At times, the lashing cannot be done in one day and has to be continued into another session).
Activity: Lashing of the canoe;
Magic: associated with the Wayugo spell (lashing creeper) rite; the most important of the magical performances in the second stage. Done by builder or owner to make canoe swifter and stronger.
Time: Second sitting: during this the caulking is done and the three exorcisms performed afterwards.
Place: On the sea-front of Lagoon village or on a beach of one of the Eastern villages.
Activity: Caulking of the canoe;
Magic: associated with Kaybasi (caulking) magic; spell uttered over caulking by builder or owner to make canoe safe; Vakasulu, an exorcism; Vaguri an exorcism; Kayiapena waga, an exorcism.
Activity: Painting of the canoe;
Magic: associated with magic of Kaykoulo (black paint); Malakava (red paint); Pwaka (white paint).
III — The Ceremonial launching of a canoe (chapter VI, division I)
Activity: The launching and trial run
Magic: inaugurated by Kaytalula wadola waga rite, belonging to the mwasila cycle of magic.
After this, there comes the interval, filled out by the Kabigidoya (ceremonial visiting), by the preliminary trade and other preparations for the expedition overseas.
IV — The magic during, and preparations before the departure (Chapter VII)
Time: some three to seven days before setting sail.
Activity: Preparing the canoe for sailing (placing of the mats on the platform, and of the frames in the body);
Magic: inaugurated by Yawarapu rite over the coco-palm by leaves, done by the toliwaga to ensure success in the Kula; Kayikuna sulumwoya rite over the aromatic mint; Kaymwaloyo rite over the mint boiled in coco-nut oil, performed by the toliwaga.
Activity: Packing of the trade goods;
Magic: associated with Gebobo rite (called also: Kipwo’i sikwabu), made over four coco-nuts by a friend or relative in law of the toliwaga, to make all the food last (the spell expresses only the desire for a good Kula).
All this magic belongs to the mwasila, and it has to be performed by the toliwaga, with the exception of the last spell.
V — Canoe magic, performed at the final start on overseas voyage (chapter VIII, division III)
The series of rites starts at the moment when the canoes are ready to set sail on the long voyage on Pilolu. They are not associated with a progressive series of acts; they all refer to one aim: canoe speed and reliability. They are all performed by the toliwaga.
Activity: overseas sailing, inaugurated by a Series of Magical Rites.
Kadumiyala, ritual rubbing or cleansing of the canoe with leaves charmed over.
Time: morning of the second day of the expedition.
Place: the beach of Muwa.
Aim of Magic: imparting of speed to canoe.
Performer of the Rites: the toliwaga.
Magic: Kadumiyala, ritual rubbing or cleansing of the canoe with leaves charmed over; Bisila magic, pandanus streamers, previously chanted over, are tied to the mast and rigging; Kayikuna veva, swaying the sheet rope uttering an incantation; Vabusi momwa’u, „expelling the heaviness” out of a canoe by means of a stale potato; Bisiboda patile, a rite of evil magic to make other canoes slow and thus achieve relative speed.
VI — The mwasila, performed on arrival at the final destination
(A) Beauty magic (Chapter XIII, Division I)
Activity: washing, anointing and painting.
Place: the beach, on or near which the party rest before starting on the last stage (on the way to Dobu: Sarubwoyna beach. On the way to Sinaketa: Kaykuyawa).
Performers: the spells are uttered usually by the toliwaga, sometimes by an elder member of the crew.
Magic: Kaykakaya — ritual washing and rubbing with charmed leaves; Luya (coco-nut) spell — over the scraped coco-nut used for anointing; Sinata (comb) spell — over the comb; Sayyaku — aromatic black paint; Bowa — ordinary charcoal blacking; Talo — red paint of crushed areca-nut.
(B) Magic of the final approach (Chapter XIII, Division II)
Activity: the fleet are paddling (on the approach to Dobu) or punting (to Sinaketa) in a body.
Performers: in each canoe, simultaneously, the toliwaga and two members of the crew.
Aim: to „shake the mountain”, to produce an impression on the partners awaiting on the beach.
Magic: Ta’uya — the ritual blowing of the conch shell, which has been charmed over before; Kayikuna-tabuyo — the swaying of the front prow-board while the spell is being uttered; Kavalikuliku — the spell by the toliwaga; Kaytavilena mwoynawaga — the incantation uttered at the stern towards the Koya.
(C) Magic of safety (Chapter XIII, Division III)
Activity: Entering the Dobuan village (this magic is performed only when Boyowans come to the Koya).
Magic: Ka’ubana’i, charm uttered over ginger, which is then ritually spat over the Dobuan village and the partners, and makes their hearts soft.
(D) Magic of persuasion (Chapter XIV, Division III)
Activity: The wooing in Kula (wawoyla) of the of the overseas partner by the visitor.
Magic: Kwoygapani — a spell uttered over a piece of areca-nut, given subsequently to the partner.
VII — A Canoe spell, uttered on the departure home (Chapter XIV, Division III)
Activity: Loading of the canoe with the gifts received from overseas partners, with the trade gain, and with the provisions for the home journey.
Magic: Kaylupa — a spell to make the canoe lighter, to „lift” it out of the water.
Within each department of systematic magic, there are again various systems of magic. Thus we saw that, although the type of rite and formula is the same in all villages, the actual details, let us say, of the wayugo magic, are not identical, but vary according to the system with which a given reciter is acquainted. The differences are, as a rule, less pronounced in the rites, which are generally very simple in the Trobriand magic, and are identical in ail the systems, but the formulae differ completely in their wording. Thus, in the wayugo magic (Chapter V, Division III) we found only a slight difference in the rite, but one or two wayugo spells, which I have also recorded, differ essentially from the one given in the text.
Each system of magic has a more or less developed mythological pedigree, and in connection with it a local character, a point which has been elaborated in the previous Division. The wayugo spell given in Chapter V, and all the spells of canoe-building quoted in this book belong to the Kaykudayuri system of canoe magic. This system is believed to have been known and recited by the mythical builder of the flying canoe, and to have been handed down to his descendants, that is, as we know, in an incomplete form. As has been said in the previous Division, the knowledge and the use of this magic and of other systems does not abide strictly within the original clan, but it spreads outside of it, and it becomes known to many people who are connected with the original owner by a sort of magical filiation.
According to native belief, all these people know identical formulae. In fact, in the course of years and of repeated transmission, considerable differences have been introduced, and nowadays many of the „real Kudayuri” spells differ from one another completely.
A system of magic is therefore a number of magical formulae, forming one consecutive series. The main system of canoe magic is that of the Kaykudayuri, which is associated with the place of the same name in Kitava. This system comprises the whole series of canoe-building spells, from the expelling of the tokway to the final exorcisms. Another comprehensive system is called Kaykapayouko, and is localised in the island of Kayleula. An important system called Ilumte’ulo is nowadays claimed by Sinaketa, but probably hails from Dobu. The mythological data of some of these systems are not known to me, and some of them seem to be exceedingly rudimentary, not going beyond the assertion that such and such a system originated at such and such a place, and was originally the property of such and such a clan. Of the systems of mwasila, the best known in South Boyowa is that called Monikiniki, to which belong the majority of the formulae here quoted. This system is sometimes loosely associated with the myth of Tokosikuna, who is sometimes said to have been the original owner of the system. According to another version, Monikiniki is the name of the original owner. The Dobuan mwasila is called Kasabwaybwayreta, and is ascribed to that hero. From Muyuwa, hails the Momroveta system of Kula magic, while in Kiriwina the system of Monikiniki is usually recited, and only a few formulae are inserted into it, belonging to a local magic, called Kwoygapani (a name not to be confused with the name in a formula quoted in Chapter XIV). In the light of these remarks, the many references to „magical systems” given in the text, will become clear, so there is no need to add more here.
VIIIWe saw before in the chapter on mythology that magic bridges over the cleavage between the super-normal world of myth and the normal, ordinary happenings of to-day. But then, this bridge itself must necessarily touch the super-normal, it must lead into that domain. Magic surely, therefore, must partake of the supernatural character? There is no doubt that it is so. The effects of magic, although constantly witnessed, and although considered as a fundamental fact, are regarded as something distinctly different from the effects of other human activities. The natives realise quite well that the speed and buoyancy of a canoe are due to the knowledge and work of the constructor; they are well acquainted with the properties of good material and of good craftsmanship. Yet the magic of swiftness adds something more to even the best constructed canoe. This superadded quality is regarded very much like the properties of the mythical canoe which made it fly through the air, though in the present day canoes these properties have dwindled down to mere surpassing speed.
The language of spells expresses this belief through the constant allusions to myth, similes in which the present canoe is invited to imitate the mythical one. In the explicit comments on the Kudayuri myth, the natives also state definitely that the prodigious speed which well-charmed canoes develop is the legacy and counterpart of the old flying speed. Thus the effects of magic are something superadded to all the other effects produced by human effort and by natural qualities. The same is to be found in love magic. The importance of a fine face and figure, of ornaments, decorations and nice scents, is well recognised as being of attractive value, yet almost every man ascribes his success to the perfection of his love magic. The force of magic is considered as
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