Anthropos: Anthropos, 101.2006+Ind.1906-2005(CD-ROM)

Anthropos, 101.2006+Ind.1906-2005(CD-ROM)

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Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714820

URN:: urn:nbn:de:kobv:11-714820

Persistenter Identifier:: BV043334262

Titel:: Anthropos

Erscheinungsort:: Fribourg

Verlag:: Ed. St. Paul

Erscheinungsjahr:: 1906

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

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Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-711754

URN:: urn:nbn:de:kobv:11-711754

Persistenter Identifier:: 1510223177592

Titel:: Anthropos, 101.2006+Ind.1906-2005(CD-ROM)

Erscheinungsjahr:: 2006

Signatur:: LA 1118

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Titel:: Bd. 101, 2006, Heft 2

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Zeitschriftenartikel

Titel:: Order in a Disordered World. The Bertha House (Western Ethiopia)

Sonstige Person:: González-Ruibal, Alfredo

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Abbildung

Titel:: Fig. 10: The organization of the space around a potter's house. Obora (Menge wereda)

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Order in a Disordered World 393 A nthr, ■opos 101.2006 Fig. 10: The organization of the space around a potter’s house. Obora (Menge wereda). Blier 1987), we can say that Bertha houses perform Physiological functions: they eat when they receive foundational sacrifices and blood is spilled at the roouth/door; they urinate through a hole (darawa)', ar >d they can fall ill with evil spirits. The spatial Metaphor of the body, that has been attested all °ver the region, has to be related with the wider symbolic organization of house space. The moral ^tributes assigned to indoor and outdoor space a mong the Bertha, as we will see, derive from body orientation, the senses, and the physical Processes, a phenomenon recorded among many groups that has been masterfully described for the ^aguru by Beidelman (1991; 459). Irrespective of the specific model, every house Ca n be divided into two main areas: the front and the back (Fig. 8, Fig. 9). A similar distinction might be found among other neighboring groups, such as the Uduk, whose houses face the rest of the c °mmunity and align their back to the bushland ^ a mes 1979: 15). In the Bertha house, the front J_ s where the eyes (are) and mouth (ndii) of the a °me are located and all the space immediately in ^°nt of the hut is named handurj are or handu ndu. riulzi et al. (1976) recorded [tha]-shul-ndu for the r °ntal space (house’s mouth). Both eyes and mouth ° c cupy a frontal position in the human body and, Moreover, they are - along with the ears - the Jhain organs for communication and socialization. he eyes, in particular, are related to wisdom and ^h°Wledge: are p’adiya (lit. “eye-strong”) means Wisdom” or “wise” (cf. Bender 1989: 304). Therefore, it is in the front of the house where most activities are carried out: it is there where peo ple (especially women) gather to have a talk, chil dren play, men make mats and baskets and carve wood, women produce pottery (Fig. 10), and it is the locale where our interviews took place. When there is amaha to build a hut or rethatch a roof, people gather in front of the house to drink and take food. The handui) are is also where most things are stored or simply left leaning on the wall; dry ing pots, mats, baskets, calabashes, stools, animals. The majority of the activities, artefacts, and com pound buildings are within eyesight from the door of the main living house. Besides, it is the cleanest space of the village, since maintenance activities (sweeping) are carried out there at least twice a day. From a religious point of view, the front is where people pray and a series of traditional sacrifices occur. For example, when a couple gets married, they have to stay closed in a house for a week. Food and drink are brought from outside. After this period, a goat is sacrificed in front of the house and husband and wife have to jump over the dead animal seven times - again, the number has ritual relevance. 9 This rite - called with the Arabic word 9 The sacred stone of Bela Shangul, the most important re ligious locale for the Bertha, had to be circumambulated seven times counterclockwise by the kings in investiture rites for the fertility and prosperity of the whole land and people (Seligman and Seligman 1932: 428 f.). Seven grains of coffee are burnt in certain healing ceremonies by the geri. After somebody dies, there are seven days of mourning.

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