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

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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. 13: Medicines, charms, and magical objects behind the inner ring of Audun Hamis' house (Gundul, Asosa). Fig. 14: Place to prepare medicines at the back of Audun Hamis' secundary hut

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

396 Alfredo Gonzàlez-Ruibal 101.2006 Anthropos Fig. 13: Medicines, charms, and magical objects behind the in ner ring of Audun Harms’ house (Gundul, Asosa). the hearth, to be slowly dried by the smoke. Mean ingfully, raw food (as opposed to fermented food) is not stored in the back space, but in the front space, over the shetab, or it is hanged on the walls. The back of the house, among the Bertha, is pol luted due to other reasons: There is a hole (darawa) in the rear that connects the interior and the outside. When women are menstruating, they are confined indoors and they must urinate in the darawa and wash in the same place for seven days after men struation, to avoid polluting the house and falling ill. Cooking is forbidden for them. After sexual in tercourse, the couple must wash their sexual organs with water in the darawa hole, too. Sexual activi ties, then, put the house at risk of pollution: dirti ness has to be expelled. Also, sex is a risky activity, inconceivable outside the protection of the house - sex in the forest is equated to prostitution. Recently married couples are especially prone to suffer the pollution derived from sex, that is why they are kept closed inside their new home for seven days after arriving at their village. In the huts belonging to the doctor-diviner (rjeri) Audun Hamis in Gundul (Asosa), charms and medicines were prepared and stored at the back of the buildings (Fig. 13). One of his houses, now abandoned, had a sort of containers moulded on the mud of the wall, where medicines were made (Fig. 14). When asked about where is the place where women usually give birth, people say that can be anywhere. In fact, women crawl and move all over the place, inside and outside, until Fig. 14: Place to prepare medicines at the back of Audun Hamis secondary hut. they finally bear a child. This might be surprising’ since giving birth might be considered a dirty, pol' luting activity, in which blood and other physiolog' ical materials are involved. If childbearing is no 1 spatially constrained, as all other activities are, h might be explained for its mixed character, being at the same time related to dirt, blood, and life. As opposed to the back part of the house, th e front is accessible and open to strangers and neigh' hours, who sit on mats or anqareb near the door an° take tea or coffee, made on the front hearth. In th 6 concentric house model, it is in the front part whef e children sleep. In some villages, at least in the e s '

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