Sociologus: Sociologus, N.F. 35/37.1985/87

Anthropos, 86.1991,1/6

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Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714810

URN:: urn:nbn:de:kobv:11-714810

Persistenter Identifier:: BV043551281

Titel:: Sociologus

Untertitel:: journal for social anthropology

ISSN:: 0038-0377

Erscheinungsort:: Berlin

Verlag:: Duncker & Humblot

Erscheinungsjahr:: 1932

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:11-712193

URN:: urn:nbn:de:kobv:11-712193

Persistenter Identifier:: 1534339765395

Titel:: Sociologus, N.F. 35/37.1985/87

Erscheinungsjahr:: 1987

Signatur:: LA 6467

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Titel:: 35. Jahrgang, 1985, Heft 1

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenartikel

Strukturtyp:: Zeitschriftenartikel

Titel:: Die Nubi Ostafrikas: Ethnische Prozesse in kolonialer und postkolonialer Zeit

Sonstige Person:: Jensen, Jürgen

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Stealing Women and Living in Sin 61 Anth r °pos 86.1991 Wl fe-givers are the source of life for their wife-tak- ers , and hence are “superior” and may have a spe- Cla l blessing, as well as cursing power over their ^ife-takers (see, e.g., Barnes 1974, Forth 1981, ox 1980, Schulte-Nordholt 1971, Traube 1986). .he terms used for wife-givers and wife-takers ln Rembong also underscore that in a patrilineal c °ntext it is the children of the men who continue descent group, and are thus “superior.” The c hildren of the women, on the other hand, are the °ffspring of women married out, and hence have aa inferior status in relation to those who continue 116 line of descent. Bridewealth exchanges also re flect this status difference; wife-givers are the re ceivers of the “superior” or “masculine” gifts, °ften economically more valuable and plentiful, whereas the wife-takers are the receivers of “infe rior or “feminine” gifts. In Rembong anak wi- give to their anak rana livestock, including nitalo, horses, goats, chickens, nowadays fairly dr ge sums of money, coconuts, betel and areca, ailc l traditionally short swords. They receive in retu m the black woven cloths, 6 that the Rembong and some other groups in Manggarai weave, 7 rice, jewelry, and pigs. This relationship of affinity is asymmetric and should not be reversed. In Rembong it is said that, to reverse the asymmetry is to “move around to the left” (gheong sengker), whereas normal things in life “move around to the right” (gheong wanan). 8 6 In areas of Manggarai further to the west, even as close as Congkar (de Graaf 1985a, 19856, 1986), these black cloths are part of the bridewealth given to the wife-givers, and not part of the return gifts. The Rembong thus have a more balanced exchange of marriage gifts than their western neighbors. 7 It seems, except for the dalu Todo, only Manggarai people living in the dalu of the northeastern part of Manggarai are weavers. The distinction between weavers and non-weavers in eastern Manggarai, and how this is explained cosmolog- ically, will be dealt with in another paper. 8 The Rindi also view proper marriage as “movement to the right,” while incest and adultery implies “movement to the left” (Forth 1981: 358), whereas among the Kedang, even though “travel to the right” is seen to be the normal movement of people through the life and death cycle, there does not seem to be any specific association of these ideas with marriage relations (Barnes 1974).

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Objekt: Anthropos, 86.1991,1/6

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