Anthropos: Anthropos, 68.1973

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Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-d-4754913

URN:: urn:nbn:de:kobv:11-d-4754913

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-d-4748065

URN:: urn:nbn:de:kobv:11-d-4748065

Persistenter Identifier:: 1510645196388

Titel:: Anthropos, 68.1973

Erscheinungsjahr:: 1973

Signatur:: LA 1118

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Zeitschriftenheft

Titel:: Bd. 68, 1973, Heft 5-6

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Literaturverzeichnis

Titel:: Bibliographia

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

986 Bibliographia Anthropos 68. 1973 round fiat stones of various sizes with drilled holes in the middle, also stone star clups and birds and human face figurines. These implements, however, as I have noticed, had no other functional use among the Chimbus but as for magical fertility rites and white war magic. That such implements have been part of the former Chimbu culture, as P. Brown claims, seems to me rather being a conjecture. Great and rapid changes had taken place in Chimbu culture from the begin of the first contact in 1933 till 1958 when the author commenced her field work. Even greater changes can be noticed up till 1972, hence her statements referring to Local Government Councils authority and activities, and to Primary school curricula as being divorced from the daily lives of the native children would rather comply with the situa tion of some years past. Nowadays Native Local Government Councils stand firmly on their own feet. They set up their Agenda for their monthly meetings and conduct the meetings even without the Government adviser. Wat P. Brown has said of the Chimbu man in 1958 that he observes the better way of life of Western Civilization and desires the goods that could give him a higher life’s standard holds still for the same man in 1973. But when she says such discrepancy in the standard of living as up to date would be the result 1. of the people not having been shown the proper means of obtaining the knowledge and capabilities which would make them equal partners with the Europeans and 2. of the return for their labour and produce being too low in comparison to the prices they have to pay for those goods desired, the reader does not get the full truth of the situation. There are other facts she did not mention, e.g., the inconsistency of hard work and planned efforts, hence the low quality of the main cash crop coffee offered for sale. Besides utopic ideas that money and material for better housing for schools and aidposts should be the responsibility of a generous Government instead of their own hard efforts, were favouring further inequality and distance between hope and reality for a better standard of living. Despite these discrepancies with reality in P. Brown’s book the student in Anthropology may still find the book a valuable source of information of a Stone Age culture in change. John Nilles

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