Anthropos: Anthropos, 79.1984

Anthropos, 79.1984

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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

Untertitel:: internationale Zeitschrift für Völker- u. Sprachenkunde

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:11-711819

URN:: urn:nbn:de:kobv:11-711819

Persistenter Identifier:: 1512370864325

Titel:: Anthropos, 79.1984

Erscheinungsjahr:: 1984

Signatur:: LA 1118

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Zeitschriftenheft

Titel:: Bd. 79, 1984, Heft 1-3

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Zeitschriftenartikel

Titel:: Hesquiat Kinship Terminology: Social Structure and Symbolic World View Categories

Sonstige Person:: Fleisher, Mark Stewart

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Berichte und Kommentare 243 Anth tropos 79.1984 Bibliography Creel, J. Luke I960 Folk Tales of Liberia. Minneapolis: T. S. Denison and Co., Inc. Cronise, Florence M., and Henry W. Ward 1903 Cunnie Rabbit, Mr. Spider, and the Other Beef. London: Sonnenschein and Co., Lim. E^undes, Alan 1971 “The Making and Breaking of Friendship as a Structural Frame in African Folk Tales.” In: Pierre Maranda and Elli Kongas Maranda (eds.), Structural Analysis of Oral Tradition; pp. 171-185. Philadelphia: University of Pennsylvania Press. Eggan, Fred 1954 “Social Anthropology and the Method of Controlled Compa rison.” American Anthropologist 56/5: 743-763. Ellis, George W. 1914 Neg ro Culture in West Africa. New York: The Neale Publishing Co. Evans-Pritchard, E. E. (ed.) 1967 The Zande Trickster. Oxford: Clarendon Press. Einnegan, Ruth 1967 Limba Stories and Storytelling. Oxford: Clarendon Press. Kilson, Marion 1976 Royal Antelope and Spider: West African Mende Tales. Cambridge: Press of the Langdon Associates. Littlejohn, James 1963 “Temne Right and Left; An Essay on the Choreography of Everyday Life.” In: Rodney Needham (ed.). Right and Left; pp. 288-198. Chicago: University of Chicago Press. McCulloch, M, 1950 Peoples of Sierra Leone Protectorate. London: International African Institute. Paulme, Denise 1976 “Typologie des contes africains du Décepteur.” Cahiers d’Etudes Africaines 60: 569-600. 1977 “The Impossible Imitation in African Trickster Tales.” In: Bernth Lindfors (ed.), Forms of Folklore in Africa; pp. 64—104. Austin: University of Texas Press. Pelton, Robert D. 1980 The Trickster in West Africa. Berkeley: University of Califor nia Press. Street, Brian V. 1972 “The Trickster Theme: Winnebago and Azande.” In: André Singer and Brian V. Street (eds.), Zande Themes; pp. 82-104. Oxford: Basil Blackwell. Thomas, Northcote W. 1970 Anthropological Report on Sierra Leone (1916). Westport: Negro Universities Press. Hesquiat Kinship Terminology: Social Structure and Symbolic World View Categories Mark Stewart Fleisher The purpose of this paper is to analyze the kinship terminology of the Hesquiat - central Nootkans - and clearly show that the ordering of terms reflects structurally, func- ^onally, and symbolically related systems. The analysis suggests pairs of symbolic oppositions which may potential ly operate in Hesquiat world view, and may contribute to a ^ider perspective on formulating a Northwest Coast world v iew model 1 . 1 Funding for the linguistic and ethnographic research with the ^ e squiat people was provided by a grant from the American hilosophical Society’s Phillips Fund, and the British Columbia mvincial Museum’s Archaeology Division. I extend my deepest appreciation to Ms. G. Boehm and Mr. J. Haggarty for their invaluable cooperation. Dr. B. Efrat, Curator, Division of Lingu- lstl cs, British Columbia Provincial Museum, aided the research in ever y way possible. Above all, my thanks and appreciation are exte nded to the Hesquiat people for their friendship and support. An ^ ar lier version was read at the 43rd International Congress of ^ m ericanists, Ethnolinguistics Symposium, Vancouver, British Columbia. My thanks are extended to all of the participants in the symposium, especially Professor Guy Buchholtzer, the symposi um s organizer, and Professor Mary Haas, for offering her valuable msights at the paper’s conclusion. One of the principal epistemological tenets of ethnolin guistics is the homology between cultural knowledge and linguistic semantics. One expression of this position is the use of linguistic data for the purpose of studying cultural behavior. An ethnolinguistic cultural analysis should yield an ideal view of some aspects of the society in question. An ethnolinguistically-oriented analysis uses as primary data lexical items from semantic domains such as kinship or animal classification. The purpose of doing this is to understand the formal cognitive orientation of the users of the lexical set. This form of analysis, however, does not easily lend itself to socio-cultural interpretation. One approach to obtaining cultural insights from an array of lexical items is to place them in a functional relationship with complementary societal systems. Therefore, understanding the role of kinship terminology and its related behavior involves tying this category to economics, politics, and so on. In this paper I have extended this functional approach to include symbolic categories which hypothetically, and, partially, define the structural elements of Hesquiat cognitive orientation. 1. Assumptions and Hypotheses In the following discussion I assume the Hesquiat kin ship terminological code was induced by sets of social relationships which persisted throughout generations in Hesquiat society and were recorded in the Hesquiat lexicon. A scan of the kinship terminology shows that Hesquiat kin terms are more elaborate in some social areas than in others. This does not imply that a nonlinguistically elaborate area

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