Die Nationalhymnen der europäischen Völker

Bohn, Emil

Zeitschrift für Ethnologie, 129/130.2004/05

Bibliographische Daten

Monographie

Strukturtyp:: Monographie

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-713367

URN:: urn:nbn:de:kobv:11-713367

Persistenter Identifier:: BV047297541

Titel:: Die Nationalhymnen der europäischen Völker

Autor:: Bohn, Emil

Erscheinungsort:: Breslau

Verlag:: Verlag von M. & H. Marcus

Erscheinungsjahr:: 1908

Signatur:: 2023 SA 6406

Lizenz:: Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)

Sammlung:: Allgemeiner Bestand

Wissensgebiet:: Sozial- und Kulturanthropologie > Kunst und Wissen; Musik

Kapitel

Strukturtyp:: Kapitel

Titel:: Italien

Sammlung:: Allgemeiner Bestand

tá ÀÀ À m Jos. D. M. Platenkamp: From Partial Persons to Completed Societies 19 food she is inseminated by a spark. Towards its end the myth will identify this spark as the semen of the Fire God, but for the time being both the woman and the son to Whom she is to give birth remain unaware of this. This son Was born “one-sided”. It had only one set of limbs and organs. Instead of a pair of each, the child had only one leg, one arm, one eye, and one ear. Seeing that it was one-sided (Iban timpang) she named the boy Simpang Impang (literally, the “One- sided-One”). After the one-sided boy has grown up his mother takes him down to the valley where they settle among people who appear to have survived the flood as well. The latter ridicule the boy because of his one-sidedness. i Thus the non-social condition, to which the single surviving granddaughter of the frst immigrant woman had been reduced by the heavenly water re-emerges in the incompleteness of her new-born son. In analogy to the Loloda and the Rotinese myths the part of his person that is missing does not concern his bodily functions, for the son gradually grew larger”. The son lacks a complete “appearance” (Iban gamal). We shall observe that only after the Fire God has become identified as his cosmological paternal origin will the son have a complete socially valued image. cosmological domain social domain sociality [c] <—“appearance” of son —< woman as mother < woman as rice cultivatrix heavenly water < Exposed to the ridicule of others the son deems his life not worth living and he decides to seek his death. He builds a raft to carry him seawards where he expects to drown. Floating down-river he meets a woman at a bathing place who persuades him to refrain from doing so and invites him into her longhouse. She identifies herself as Indai Jabua, Mother-of-Jabua”, and as Bunsu Tikus, the “Rat Goddess”. In addition to her seven children she adopts him as her son. Apparently the son's lack of social image is irrele- vant in relation to the Rat Goddess, for she assigns him the position of an eldest son and instructs him to take care of his younger siblings in her absence during the day. In the evening, the Rat Goddess returns to her longhouse, bringing crops that are evidently stolen from the gardens cultivated by humans. Let us recall how the primordial theft of the rice crops by the heavenly python was converted into the violent appropriation by the heavenly water of the life of all human beings save that of the incomplete son's mother; the latter was reduced to a state of non-sociality. In the present stage an inverted conversion is articulated. After the incomplete son has been transferred (by adoption) from the social domain into that of the Rat Goddess, it is the cultivated crops of human beings that are subject to the same act of transfer:

Zugriffsbeschränkung

Nutzungslizenz

Inhalt / Download : Zeitschrift für Ethnologie, 129/130.2004/05

Monographie

Kapitel

Inhaltsverzeichnis

Downloads

Ganzer Datensatz

Diese Seite

Bildfragment

Formate und Verlinkungen

Formate

Links

Zitieren

Ganzer Datensatz

Diese Seite

Zitierempfehlung