Patterns of culture

Benedict, Ruth

Bibliographische Daten

Monographie

Strukturtyp:: Monographie

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-d-6472736

URN:: urn:nbn:de:kobv:11-d-6472736

Persistenter Identifier:: BV045453616

Titel:: Patterns of culture

Autor:: Benedict, Ruth

Erscheinungsort:: New York

Verlag:: The New American Library

Erscheinungsjahr:: 1953

Signatur:: A 139 (SA)

Sammlung:: Allgemeiner Bestand

Wissensgebiet:: Sozial- und Kulturanthropologie > Soziale Organisation und Praxis

Kapitel

Strukturtyp:: Kapitel

Titel:: V. Dobu

Sammlung:: Allgemeiner Bestand

158 PATTERNS OF CULTURE as proved. As Dr. Fortune says, “The Dobuans prefer to be infernally nasty or else not nasty at all.” Behind a show of friendship, behind the evidences of co-operation, in every field of life, the Dobuan believes that he has only treachery to expect. Everyone else’s best endeavours, according to their institutions, are directed toward bringing his own plans to confusion and ruin. Therefore when he goes on the Kula, he uses a charm ‘to shut the mouth of him who stays at home.’ It is taken for granted that those left behind are working against him. Resentment is constantly referred to as a motivation which will bring anything to pass. Their magical tech- niques in many cases follow a pattern according to which an incantation is said only over the first yams planted or the first food and solicitory gifts packed in the Kula canoes. Dr. Fortune asked a magician about it. * “Yams are like persons,” he explained. “They have understood. One says, "That yam he charms. What about me?” Oh, he is angry, and he shoots up strongly." ' What is relied upon in dealings with men is relied upon also in dealings with supernaturals. The resentful human, however, has one resource no Dobuan attributes to the supernaturals. He may attempt suicide or cut down the tree from which fruit has been stolen. It is a final resource which saves the face of the humiliated and is supposed to rally the support of his own susu. Suicide, as we have seen, is usually attempted in marital quarrels and does actually rouse the clan to sup- port the resentful spouse who has attempted his life. The institution of cutting down one's fruit trees from which fruit has been taken is less obvious. People who have no disease-causing charms to place upon their trees name them for a fatal accident or serious illness of a near rela- tive, and the person who steals from the tree is liable to this calamity. If someone braves the cutse, the owner descends upon his tree and cuts it down. It is similar to

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