#Tikopia

[accuratepicuresofanthropologists]

Raymond Firth with Pa Fenuatara, Tikopia, LSE Library Firth Photographs 4/20/5. Via the book Love, Loyalty, and Deceit.

#Raymond Firth #Pa Fenuatara #Love Loyalty and Deceit (book) #Tikopia #anthropology

[cesaray]

#imagine #currently reading #collapse how societies chiose to fail or survive #jared diamond #tikopia

[capitaine-du-terror]

Sur les traces de La Pérouse...

Quels sont les vestiges de l'expédition de La Pérouse et où les voir?

Je vous propose une liste de liens utiles puis un petit texte retraçant l'historique des recherches liées aux épaves de l'Astrolabe et de la Boussole.

Le plus complet : https://www.collection-laperouse.fr/, catalogue les objets retrouvés dans des catégories claires, avec des photos en haute définition et des légendes.

Musée maritime de Nouvelle-Calédonie : les collections de ce musée - plus de 9000 références aujourd'hui recensées - se sont enrichies au fur et à mesure des campagnes de fouilles des associations Fortunes de mer calédoniennes et Salomon. Environ 50% des collections gérées par le musée provient des épaves la Boussole et l'Astrolabe. Pas de collection numérisée. https://museemaritime.nc/musee/collections

Musée Lapérouse : après avoir été géré par l'Association Lapérouse Albi France de 2004 à 2017, le musée est aujourd'hui municipal. Pas de collection numérisée. https://www.mairie-albi.fr/fr/le-musee-laperouse

Musée national de la Marine : quelques objets avec de très bonnes photos et explications https://www.musee-marine.fr/nos-musees/brest/collections/oeuvres-phares/ecusson-de-fregate-de-lexpedition-laperouse.html

Poulies en bois à leur sortie de l'épave de la Boussole, site de la Faille. Collection Drassm, droits: Teddy Seguin

La découverte du lieu du naufrage ne reviendra pas aux Français, mais à un bourlingueur irlandais, un géant téméraire né en 1788 à la Martinique : Peter Dillon. Il s’est déjà rendu à Tikopia, autre île de l’archipel des Santa Cruz aux îles Salomon, pour y déposer des amis, treize ans auparavant, mais n’a pas interrogé les insulaires sur le naufrage des navires français. Il savait pourtant que la France avait promis de récompenser toute personne ayant pu recueillir des informations sur le sort des frégates et des marins. À son deuxième passage à Tikopia, en 1826, il glane des informations qui lui permettent d’organiser une nouvelle expédition, à Vanikoro cette fois, d’où il rapporte en France des preuves incontestables. Il y sera fait chevalier de la Légion d’honneur, percevra une prime de 10 000 francs ainsi qu’une pension de 4 000 francs.

Marin et érudit, passionné par les grandes expéditions, Jules-Sébastien-César Dumont d’Urville obtient en 1826 les moyens d’organiser une expédition de recherche en Mélanésie. Mais sa quête d’informations, tandis qu’il sillonne l’Océanie, s’avère très difficile. Il apprend enfin la découverte de Dillon et atteint Vanikoro début 1828, où il collecte à son tour des vestiges et des informations précieuses.

En janvier 1828, le commandant de la Bayonnaise, Legoarant de Tromelin, lors de son escale à Callao (Chili), reçoit l’ordre de rejoindre, dans l’archipel des Santa Cruz ou des Nouvelles-Hébrides (actuel Vanuatu), une île nommée Mallicollo. Sur sa route, il fait relâche aux Fidji où il prend connaissance d’une lettre de Dillon à Dumont d’Urville lui conseillant de s’arrêter d’abord à Tikopia. De là, il rejoint Vanikoro où il recueille quelques reliques du naufrage ainsi qu’une tradition orale. À savoir « qu’une nuit obscure par un très mauvais temps », un bateau se brisa sur le récif et sombra corps et biens, tandis que l’autre s’échoua dans un endroit où le récif est interrompu. « Les naufragés durent être attrapés par les naturels, car un de ceux-ci, contemporain de l’événement, nous a dit que l’on se battit avec les Blancs, que les Blancs tuèrent beaucoup de monde, qu’ils lançaient des boulets gros comme des cocos ; que les Blancs, au nombre d’une vingtaine, avec un chef parmi eux, se sauvèrent du bâtiment qui fut mis en pièces par les vagues ; que ces Blancs s’établirent au village d’Ignama, à environ quatre milles au nord de Païou, qu’ils y restèrent environ six lunes et y construisirent une grande pirogue avec laquelle ils s’en allèrent tous. 

Ecusson arrière de l'Astrolabe ou de la Boussole, fragment du tableau arrière de l'une des frégates, bois sculpté, vers 1785, et retrouvé par Peter Dillon, le 30 septembre 1827 dans le village d'Ammah à Vanikoro.

En 1883, Pallu de La Barrière, gouverneur de la Nouvelle-Calédonie, envoie l’aviso Bruat à Vanikoro. Il a pour mission de recueillir les objets rescapés du naufrage. Le Bruat ne reste que quatre jours à Vanikoro. Le commandant craint pour la santé de son équipage et les insulaires se montrent hostiles en cette époque où sévissent les bateaux de recrutement forcé. Il en rapporte néanmoins ancres, canons, pierrier…

À l’initiative de Pierre Anthonioz, alors commissaire-résident de France aux Nouvelles-Hébrides, le 15 mars 1958, le yacht Don Quijote quitte Port-Vila en direction de Vanikoro. Les autorités françaises ont été prévenues par Reece Discombe, un Néo-Zélandais installé à Port-Vila, lui-même plongeur passionné. Ce dernier a obtenu des informations de la part des employés de la compagnie forestière implantée à Vanikoro. Il participe donc à cette campagne de fouilles. Les recherches s’engagent sur le site de la Fausse Passe. Les méthodes, parfois expéditives, permettent néanmoins de remonter divers objets, métalliques pour la plupart. Le 19 mars, les plongeurs mettent au jour quatre grandes ancres « posées tête-bêche » et en rapportent une au Vanuatu (ex Nouvelles-Hébrides).

Ces découvertes ravivent la mémoire de la Marine. Le capitaine de vaisseau de Brossard, alors commandant de la Marine en Nouvelle-Calédonie, sollicite sa hiérarchie afin que soit envoyé officiellement un bateau français pour continuer de fouiller le site de l’Astrolabe et chercher celui de la Boussole. De Brossard recommande aussi d’envoyer sur place Haroun Tazieff, dont il apprécie les qualités. Le 17 juin 1959, le Tiaré et la Rocinante appareillent de nouveau en direction de l’île. Plus de six tonnes d’objets seront remontées à la surface. Dont des ancres, des canons, des saumons de plomb.

En 1964, averti par Reece Discombe de la découverte de reliques dans une faille du récif-barrière, le ministre des Armées demande qu’une expédition soit organisée sous la houlette du commissaire-résident aux Nouvelles-Hébrides, Maurice Delauney. L’Aquitaine atteint Vanikoro le 6 février. Sur le nouveau site, surnommé la Faille, les Français trouvent des objets qui permettent à Delauney d’ébaucher un scénario crédible du naufrage. Ce site semble bien être celui de la Boussole, mais le doute subsistera encore pendant quelques années. Cette petite mission, qui prend fin le 9 mars 1964, rapporte des éléments nouveaux et essentiels qui encouragent la Marine nationale à lancer d’autres expéditions.

Sous la direction du chef de mission – le capitaine de vaisseau de Brossard –, la Dunkerquoise mouille devant Païou au matin du 20 mars. Les marins remontent une cloche de bord, une poulie et deux pierriers en bronze, ainsi qu’un limbe de quart de cercle. La Dunkerquoise retourne à Vanikoro le 26 novembre pour une mission qui durera un mois. La moisson sera proportionnelle aux importants moyens humains et matériels déployés.

Cependant, à cause des bouleversements géopolitiques que traverse le Pacifique en cette fin de 20e siècle, la continuation des fouilles et la perpétuation du devoir de mémoire seront de nouveau assurées par une association de bénévoles (Association Salomon) jusqu’au retour de la Marine sur le terrain, en 1999, 2003, 2005 et 2008.

#lapérouse #La Pérouse #maritime history #histoire maritime #shipwreck #sailing #expeditions #French history

[swldx]

RNZ Pacific 1317 11 Nov 2023

7390Khz 1307 11 NOV 2023 - RNZ PACIFIC (NEW ZEALAND) in ENGLISH from RANGITAIKI. SINPO = 55445. English, s/on w/bellbird int. until pips and news @1300z anchored by Vicki McKay. The incoming Prime Minister admits he'd like to attend the APEC forum - which starts in San Francisco tomorrow, but only if coalition talks are completed. Christopher Luxon was supporting National's Port Waikato byelection candidate, Andrew Bayly, in Pukekohe in southern Auckland today. The Asia-Pacific Economic Cooperation forum (APEC) was set to run until 17 November, but Luxon said his priority was building a new government. Fears of 'mass starvation' in Solomon Islands' Tikopia after Cyclone Lola. Cyclone Lola destroyed "most" of the food crops on Tikopia in Solomon Islands, when it hit as a category 5 system in October. Almost all of the breadfruit trees, which were one of the community's main sources of carbohydrates, had been knocked down. A man who was 19 years old when he and a friend beat a gay man to death in his home has been released from jail after spending 15 years behind bars. The pair both became eligible for early release in 2021 after serving their 15-year minimum non-parole period for their life sentences, but both were denied. New Zealand Food Safety is advising the public not to collect or consume shellfish gathered from the Northland east coast because of paralytic shellfish toxins. In addition, it has extended an existing shellfish biotoxin warning from Cape Kidnappers right up to East Cape. Sports. @1303z Standards and Complaints PSA. @1304z Weather Forecast: partly cloudy, mainly fine. Some coastal areas have heavy rain warnings. @1306z BBC "Heart and Soul". Backyard fence antenna, Etón e1XM. 100kW, beamAz 35°, bearing 240°. Received at Plymouth, United States, 12912KM from transmitter at Rangitaiki. Local time: 77.

[kaijumaker]

Long-Eared Owl kaiju. - spotted in Tikopia, Santa Isabel Province (Solomon Islands).

[covekilop]

Weaving tides indigenous org

The history of the Pacific is a history of migration, and the whales and dolphins have accompanied these movements, guiding voyagers across the vast ocean.Ĭlimate change could be considered the modern return of fenua imi. Oral history recalls when, at the end of the last ice age, fenua imi (an island-eating demon), swallowed the land and forced the migration of its peoples across Oceania. What the whales foretoldĮnvironmental change in the Pacific is not new. Indigenous accounts are invaluable as they provide a reliable, long-term record of how whale populations have changed over time according to changes in their environment. Since their whaling rights are protected under the International Whaling Commission, indigenous catch reports have also been used to help track whale populations and to identify when commercial whaling was depleting populations in the past. In Tikopia, part of the Solomon Islands, the stranding of whales signified imminent spiritual danger. As such, whales are often sought for spiritual guidance to decide where to settle and when to avoid fishing or sailing.Ĭhanges in whale migratory routes, songs and unusual surfacing behaviour are all instructive, and observations of distressed whales – to a degree that’s far outside the norm – are interpreted as significant omens. It’s a common belief among many different Pacific communities that whales and dolphins are spirit transformations or carriers of ancestors. The Maori tell the story of Paikea who, when faced with drowning due to the machinations of his evil brother, recited an incantation and summoned a whale to save himself.Īncient voyagers tracked pilot whales in order to help navigate the Pacific Ocean. The slipstreams of whales and dolphins weave throughout the folklore of the Pacific Islands. With a rich oral history to draw from, the indigenous people of the Pacific are among our best guides for making sense of the recent strandings, and the wider environmental changes they portend. For generations, people here have watched the movements of these whales closely to help them navigate the world’s largest ocean.įor the Aboriginal people of Australia and indigenous communities throughout the Pacific, changes in whale behaviour are ominous. Indigenous peoples throughout the Pacific, including the Maori of Aotearoa (New Zealand), have been raising the alarm for some time. Rescue efforts saved 108 of the marine mammals, which belong to the dolphin family, but scientific attempts to explain the tragedy have so far offered only theories, including sickness, navigational errors, and sudden changes in the tide. Close to 500 pilot whales beached themselves in September 2020, in what has been described as Australia’s biggest mass stranding on record.

#Weaving tides indigenous org

[untoldhood]

Flexible Truths in Myth

Myths are ambiguous and subtle. They contain many meanings. They are not fixed, but flexible: they adapt to changed circumstances and new knowledge. This innate flexibility of myth — first remarked on by the anthropologist Raymond Firth in his studies on Tikopia, one of the Solomon Islands — mimics scientific method in the way it adjust theories to fit the facts rather than ignoring facts that do not fit the theory.

An example of this flexibility can be seen in the mythology of the Achumawi of California, as told to C. Hart Merriam in 1928 by Istet Woiche. Merriam had enormous admiration for this old myth-teller, the Speaker and Keeper of the Laws of the Madesiwi band. He wrote: "As our acquaintance grew ... I came to regard him as remarkably learned man." When Istet Woiche learned that the Earth spins on its axis and circles the sun -- not part of the traditional lore of the Achumawi -- he considered it carefully and decided that it must be true, reasoning that: "If the world did not travel, there would be no wind." He incorporated this new knowledge into his mythology, assigning the task of setting the world turning to World's Heart, one of the two pre-existing deities of the Madesiwi.

Myths are a fusion of the creative, spiritual, and social impulses of humankind. The stories have many functions: some religious, some practical. Essentially, each society's myths act as a pattern-book for every aspect of that society's culture.

Myth and Metaphor

Myths, like poems, work through metaphor. They fold the world over on itself, until points that were distant and distinct from each other touch and merge, and these equivalences show us who we really are. The descent of the Sumerian goddess Inanna to the Underworld, for example, can be read by a modern reader as psychologically exact and poetically alive depiction of a woman's initiation into her female power. The Pima of southwestern North America have a myth in which the god Buzzard creates a miniature cosmos, just like our world. Each myth is like this miniature cosmos, presenting a world of meanings. In the words of the anthropologist Maya Deren: "Myth is facts of the mind made manifest in fiction of matter."

By: Philip Wilkinson & Neil Philip

#pima #maya deren #tikopia #achumawi #madesiwi #istet woiche #inanna

[ferrugnonudo]

Non posso farcela se già solo sul profilo wazzapp la mia frase intro è: "c'è una macchia di fango sulla tua guancia verso il mare". La frase è tratta da un bellissimo libro di antropologia che parla di uomini, dei loro corpi e del fortissimo senso di appartenenza al territorio in cui vivono. Ed è buffo che la persona più sradicata da tutto, più scorporata da tutto etc etc, scelga una frase del genere per presentarsi. Imparare a legare il proprio corpo a qualcosa, non dico a qualcuno, ma a un posto o a un sasso, vedi tu. Ecco, quello sì - Oh mia amata Tikopia.

[crunky-cream]

The land stands, but man dies; he weakens and is buried down below. We dwell for hut a little while, hut the land stands in its abiding-place

Tikopia's people

#planning #plan #planner #Tikopia #words #land #earth

[oceaniastuff]

Uncover the mysteries of Solomon Islands - Diving Under Sea

Solomon Islands is an island nation that lies east of Papua New Guinea and consists of many islands: Choiseul, the Shortland Islands; the New Georgia Islands; Santa Isabel; the Russell Islands; Nggela (the Florida Islands); Malaita; Guadalcanal; Sikaiana; Maramasike; Ulawa; Uki; Makira (San Cristobal); Santa Ana; Rennell and Bellona; the Santa Cruz Islands and the remote, tiny outliers, Tikopia, Anuta, Fatutaka and Falkie Atoll.

#Solomon Islands #Oceanea #Oceanea Continent #beauty of oceanea #peoples of solomon islands

[moisellethefae]

Jhoira takes Liliana and Gideon for a timely reconnection with a very old—and very powerful—friend.

Original Story: https://magic.wizards.com/en/articles/archive/magic-story/return-dominaria-episode-6-2018-04-18

Voice Credits: Teferi: AntiRivet https://twitter.com/DarkestDeals Niambi: Molly Harmon Jhoira: Sarah Ruth Thomas https://www.castingcall.club/m/Cesteel https://twitter.com/SarahRuthVoice Raff: Michael Lanier https://onemanandhisbanjo.wordpress.com/ Gideon: David Ford Liliana: Susie Odneal https://twitter.com/musicalsoozical Shanna: Michelle Rapp https://twitter.com/ninox_morpork

Sound Credits: Sound Editing by Grace Nua @formalcasual "Promises to Keep" "Savannah Sketch" "Hit the Streets" "Stomp Dance" "Nightdream" "Slow heat" "Silver flame" "Tikopia" "Cambodian Odyssey" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ Voice of All is unofficial Fan Content permitted under the Wizards of the Coast Fan Content Policy. Portions of the materials used are property of Wizards of the Coast LLC. @wizardsmagic

#mtg #mtgdom #magic the gathering #voice of all #uncharted realms #vorthos #audiobook #audio drama #magic #fantasy #dominaria #teferi

[notantropologica]

Raymond Firth: "Si me dieran la vida de nuevo, elegiría ser antropólogo"

Raymond Firth describe su educación temprana como antropólogo en Nueva Zelanda, la influencia de Malinowski y su trabajo de campo en Tikopia en el Pacífico.

Raymond Firth describe su educación temprana como antropólogo en Nueva Zelanda, la influencia de Malinowski y su trabajo de campo en Tikopia en el Pacífico. Raymond Firth entrevistado por Alan Macfarlane el 8 de julio de 1983, de la cual compartimos esta parte de la conversación. La antropología fue un pasatiempo al principio. Cuando era un aprendiz de antropólogo en Nueva Zelanda me interesé…

View On WordPress

#Antropólogo #Entrevista

[must-be-mythtaken]

is it too much to ask for if i say id be interested in all twenty dnd questions? yea? how about 1, 2, 5, 6, 9, 10, 13, 16, and 20 which is nearly half the list. whoops :/

NAH FRIENDO U GET ME. 

1. What was the first race you ever played as?

Half-elf! RIP Kev. I used that to add to his backstory as well. Like, I decided that he’s totally estranged from the elven side of his family and so he is super against magic and whatnot. GOOD TIMES.

2. What was the first class you ever played as?

Thief/Rogue. Again, RIP Kev. I like rogue a lot, though my fave would probably be a rogue/bard combo. Be gay, do crimes. 

5. What is your favorite race?

Elf or half-elf, but only if I get to put my own spin on it. I don’t think I’d have fun playing a super Eurocentric/vanilla high fantasy idea of an elf. Like, Pephennas Tikopia is an elf but I totally went off the rails creating an entirely new culture so that’s good fun. 

6. What is your favorite class?

Hmmmmmm this one is hard. Like, when I played Axe I had a GREAT time just running around as a big dumb fighter being gay and doing crimes by ACCIDENT, but then like, Kev as a rogue was fun being gay and doing crimes ON PURPOSE. Then Pephennas the bard was being gay and talking friends out of getting in trouble for crimes so…I can’t choose. Just started playing as Magnus Bane in a new game as well so maybe being a magic user will be my new fave. The moral of the story is, be gay do crimes.

9. What is the funniest thing anyone has ever said in a d&d session you’ve played in?

Oh god there have been so many goofs. 

“What do my elf eyes see?”

“Magnus is VERY pro-boner.”

”I put them into my sack.” “Which sack?” “Your sack for nuts?” “Yes, my nutsack.”

“So this hole it’s like…a pit? It’s how wide? Okay, okay, just checking, because um would you say she’s making her way down the shaft? In search of the nuts?”

I’m sure I’m missing some but those are the ones I could either quote off the top of my head or that I’d posted on tumblr before.

10. What is the most annoying thing that has happened during a d&d session you’ve played in?

Hmm we used to have a player whose character was always fucking off in a random direction and splitting the party, and it could get pretty annoying, but it also led to some hilarious moments. Also Mr. “Touch All The Things” Swiftshot nearly got Pephennas killed by touching the Obviously Evil Sigils and unleashing a skeleton army, but that only annoyed my character, not me. I personally found it VERY amusing. At least until Pephennas almost died. Then again, that led to Pephennas and Noctua HOLDING HANDS and that was super gay.

13. How many d&d characters have you made?

Uhhhh let’s see, we’ve got Kev (RIP), Robin Anybody (PARKOUR! (rip)), Axe (thrown down a fjord RIP), that one emo assassin I made, Kev 2.0, Pephennas Tikopia, Basil Velorum, and I suppose Magnus Bane even though he’s a real character who I ported into a game. Poll: Too many or not enough?

16. What is your favorite spell?

I haven’t played that many spellcasters, but I loved the way Pephennas did magic. It’s a whole long story as to why, but they have a magical wooden arm covered in silvery constellation tattoos to represent each spell. So to activate a spell, they’d touch the correct tattoo and say the magic would go out like phosporescence. For example, heal would be little bits of phosporescent light going over a person’s body and searching out wounds. Find traps would send that light out over a room. That sort of thing. 

20. Do you like to play in big or small groups?

Hm it depends. There’s a lot less pressure to perform or think of what to do in a bigger group, which is nice. However, sometimes you want to do something but can’t get a word in edgewise in bigger groups. 

Thanks for all the questions! :D I could talk about D&D for days.

Ask me~

#teasandchocolate #dungeons and dragons

[niftywaffle]

Tagged by @sheryl19166 and @thescentedlotioninmotion thank you!

Name: Chris

Gender: Girl

Height: yes.

Star sign: I’m pretty sure it’s cancer

Sexuality: ¯\_(ツ)_/¯

Hogwarts house: ¯\_(ツ)_/¯

Favourite animal: Tigers, penguins, lemurs, bumblebees and okapis:)

Average hours of sleep: 7-10

Dogs or cats: C. A. T. S.

How many blankets do you sleep with: one

Dream trip: Tikopia or my family home

Dream job: Illustrater, actor or midwife:)

When was your account made: Sometime this summer

Why did you make an account: So I could stalk @tennelleflowers

How many followers do you have: 528!:D (thank you:))

Tagg: @purpleyhelga @dootfuckdoot2

Do it if you want to;)

[silver-and-ivory]

Wait, sorry, but I noticed the tag "kvothe killed the bandits for no reason", possibly combined with "in a dream", and I was very confused. Are we talking about the kingkiller chronicles, because I don't remember him doing that in a dream and the actual slaying seemed to have a clear enough reason to me?

Yes, we are! You’re right that it wasn’t in a dream, and that it ended up having a clear enough reason.

But the effect of the writing was quite similar: Kvothe doesn’t explain what he’s doing, or what certain things mean, and unless you were much more tuned-in than me, it didn’t make a whole lot of sense when he started killing them. As I recall, he was friendly to the bandits and went to bed; and then there was a chapter break and the next chapter starts like “Jan was the first to go, screaming as she saw my sword”. There’s not much reasoning or thought, just the actions, as you would expect in a dream. The cadence of the words, the imagery they evoked- these felt dreamlike to me, or like it was being told a long time forwards, a legend.

A similar thing happens in Grass Dancer, where Red Dress notices the men are attracted to her, it talks about the round stone she has, and then in the middle of the night she’s winding a strand of her hair around the one soldier’s button and he hangs himself. It’s really really sudden and it’s not exactly clear why she’s doing it. From thence, it takes on the rhythm of something being told a long time ago, a legend, a ghost story.

See here for a (really overly verbose and poorly written) explanation of the kind of religion/legend these stories remind me of.

The time of origin of a reality–that is, the time inaugurated by the first appearance of the reality–has a paradigmatic value and function; that is why man seeks to reactualize it periodically by means of appropriate rituals. But the “first manifestation” of a reality is equivalent to its creation by divine or semidivine beings; hence, recovering this time of origin implies ritual repetition of the gods’ creative act. The periodic reactualization of the creative acts performed by the divine beings in illo tempore constitutes the sacred calendar, the series of festivals. A festival always takes place in the original time. It is precisely the reintegration of this original and sacred time that differentiates man’s be. havior during the festival from his behavior before or after it. For in many cases the same acts are performed during the festival as during nonfestival periods. But religious man believes that he then lives in another time, that he has succeeded in returning to the mythical illud tempus.

During their annual totemic ceremony, the Intichiuma, the Australian Arunta repeat the journey taken by the particular clan’s divine Ancestor in the mythical time (alcheringa, literally, the dream time). They stop at all the countless places at which the Ancestor stopped and repeat the same acts and gestures that he performed in illo tempore. During the entire ceremony they fast, carry no weapons, and avoid all contact with their women and with members of other clans. They are completely immersed in the dream time. (8)

The festivals annually celebrated in a Polynesian island, Tikopia, reproduce the “works of the Gods”–that is, the acts by which in the mythical time the gods fashioned the world as it is today. (9) The festival time in which the Tikopia live during the ceremonies is characterized by certain prohibitions (tabus): noise, games, dancing cease. The passage from profane to sacred time is indicated by ritually cutting a piece of wood in two. The numerous ceremonies that make up the periodical festivals–and which, once again, are only the reiteration of the paradigmatic acts of the gods–seem not to be different from normal activities; they comprise ritual repairing of boats, rites relative to the cultivation of food plants (yam, taro, etc.), repairing of sanctuaries. But in reality all these ceremonial activities differ from similar labors performed at ordinary times by the fact that they are performed on only a few objects (which in some sort constitute the archetypes of their respective classes) and also because the ceremonies take place in an atmosphere saturated with the sacred. The natives, that is, are conscious that they are reproducing, to the smallest detail, the paradigmatic acts of the gods as they were performed in illo tempore.

This is as much as to say that religious man periodically becomes the contemporary of the gods in the measure in which he reactualizes the primordial time in which the divine works were accomplished. On the level of primitive civilizations, whatever man does has a transhuman model; hence, even outside of the festival time, his acts and gestures imitate the paradigmatic models established by the gods and the mythical ancestors. But this imitation is likely to become less and less accurate. The model is likely to be distorted or even forgotten. It is the periodical reactualizations of the divine acts–in short, the religious festivals–that restore human knowledge of the sacrality of the models. The ritual repairing of ships and the ritual cultivation of the yam no longer resemble the similar operations performed outside of the sacred periods. For one thing, they are more precise, closer to the divine models; for another, they are ritual–that is, their intent is religious. A boat is repaired ceremonially not because it is in need of repair but because, in illo tempore, the gods showed men how to repair boats. It is a case not of an empirical operation but of a religious act, an imitatio dei. The object repaired is no longer one of the many objects that constitute the class “boats” but a mythical archetype–the very boat that the gods manipulated in illo tempore. Hence the time in which the ritual repairing of boats is performed coheres with primordial time; it is the same time in which the gods labored.

While it’s obviously not a direct analogue, both Kvothe and Red Dress are enacting a ritual of a sort: a ritual to enact vengeance or to protect others. The ritual places them outside of time through the usage of traditional and symbolic items or actions.

In Wise Man’s Fear, the ritual is completed when Kvothe scalds the corpses with the broken circle- that’s when the dream ends. In Grass Dancer, the dream sort of ends when the stones come back to her, when Pyke kills her with his pistol. But Red Dress didn’t end it herself - she allowed herself to be taken up by the ritual of the smooth stones instead of coming to a satisfactory end.

(I think when Anna Thunder murders Dina through stitching the moccasins with red beads and setting Dina to dance, this is also dreamlike in a similar sense. Not sure why or how.)

I’m not entirely sure if clears up what I mean to you, or if it makes any sense at all. I’m in kind of a weird mindstate right now and that’s definitely affecting how I perceive things. Also, I don’t know anything about Dakota culture and haven’t finished Grass Dancer and my interpretation of this sequence is definitely not the only one. So uh. Yeah.

#Anonymous #wizardry #my bf will enjoy reading this post maybe #death cw #murder cw

[munove]

En islas remotas: Tikopia, la isla eficiente

Nos encontramos en la pequeña isla de Tikopia. Es posible que su nombre no os diga nada, a no ser que hayáis leído un exitoso ensayo publicado en 2004 con el título de"Colapso" escrito por el biólogo Jared Diamond (1937) que, junto al "Atlas de islas remotas" de Judith Schalansky será nuestro barco en esta singladura por las aguas del Océano Pacífico.

etiquetas: tikopia, isla, melanesia, oceanía, firth, cultura lapita, schalansky

» noticia original (chrismielost.blogspot.com)

#Nacional