Abstract/Sommario: The paper examines the langarol, hand-held artefacts used in some New Ireland dance performances. Their significance lies in their magical potency and in the performance of their creator, the shaman, in actracting, wielding and revealing his awesome power. The power sought is less power over the others and more power to - ability to realise projects that can elicit effects. If consciousness and body are one, such achievements are to be understood as embodiement of intentionality and ag ...; [Leggi tutto...]
The paper examines the langarol, hand-held artefacts used in some New Ireland dance performances. Their significance lies in their magical potency and in the performance of their creator, the shaman, in actracting, wielding and revealing his awesome power. The power sought is less power over the others and more power to - ability to realise projects that can elicit effects. If consciousness and body are one, such achievements are to be understood as embodiement of intentionality and agency. It is through the production and wieldind of such objects that people make themselves
Abstract/Sommario: Among the Nage of the Eastern Indonesia, a sizeable minority of clans maintain totemic attitudes towards trees and other plants whose names they share. Tree totemism is mostly expressed in taboos on burning the wood and using the timber in construction. In addition, there is the idea that all Nage people should not burn wood of the Tamarind tree. Comparative evidence and local historical narrative locate the source of phytonomic clan names in an earlier use of such names as toponym an ...; [Leggi tutto...]
Among the Nage of the Eastern Indonesia, a sizeable minority of clans maintain totemic attitudes towards trees and other plants whose names they share. Tree totemism is mostly expressed in taboos on burning the wood and using the timber in construction. In addition, there is the idea that all Nage people should not burn wood of the Tamarind tree. Comparative evidence and local historical narrative locate the source of phytonomic clan names in an earlier use of such names as toponym and settlement names. Insofar, as this is their origin, Nage plant totemism can thus be understood as a residue of a naming practice relating to places rather than to people, either human ancestors or groups. As the use of 'Nage' as the formal name of an inclusive ethnic, socio-political, and territorial entity is relatively recent, and indeed largely a function of colonial administration introduced barely a century ago, this case further demonstrates how taboos and totemic relations can develop rapidly in contexts of major social change