Anthropos: Anthropos, 22.1927

Anthropos, 69.1974

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Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714790

URN:: urn:nbn:de:kobv:11-714790

Persistenter Identifier:: BV041717830

Titel:: Zeitschrift für Volkskunde

Weitere Titel:: Zeitschrift für Volkskunde

Erscheinungsort:: Münster [u.a.] ; München ; Berlin

Verlag:: Waxmann, Deutsche Gesellschaft für Volkskunde

Erscheinungsjahr:: 1929

Lizenz:: Rechte vorbehalten - Freier Zugang

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:11-709969

URN:: urn:nbn:de:kobv:11-709969

Persistenter Identifier:: DE-11-001938281

Titel:: Zeitschrift für Volkskunde, 77.1981

Erscheinungsjahr:: 1981

Signatur:: LA 8001-77

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Zeitschriftenartikel

Titel:: Narren - Prinzen - Jesuiten. Das Karnevalskönigreich am Collegium Germanicum in Rom und seine Parallelen. Ein Beitrag zur Geschichte der Fastnachtsbräuche

Sonstige Person:: Moser, Dietz-Rüdiger

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Tabelle

Strukturtyp:: Tabelle

Titel:: Anhang: 1. Narrenfürsten und Narrenreiche an Fastnacht. 2. 'Andere Narrenfürsten und Narrenreiche

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

The Bird Motif in Kaguru Folklore: Ten Texts (Tanzania) 165 xvas there and when he reached there he sang his song: “Bird, help me! Bird, help me! Come, help me! It is I who helped you! Come, help me! It is I w ho helped you! Come, help me!” 1 h- And when the bird heard that, it sang from where it was; “Oh, I was at a lake far away! And I heard your cry!” 2 6 - After it sang like that from where h c arne, it reached the boy in the tree and then it gave him porridge an d meat and water. The boy ate until he was full. When he had finished eat- ln §. the bird took him on its wings and then went off with him to its home, "hhere he reached a good land with a hne village and he stayed there happily an d did not again recall the place where he had come from. dikwila mpaka kuchanhya, kamei foyafika uke yeja yemba Iwimbo Iwakwe: “Idege, mphonye! Idege, mphonye! Wije, umphonye! Si nene na kuhonya! Wije, umphonye!” 5. Didege nadyo fodya hulika uko kodyowa dyeja dyemba: “Aaa neja nowa mwilamba kutali. Na nahulika ichilile chake.” 6. Fodyemba nheifo uko kodyowa dyeja lowo dya mufika imwanike mwibiki kamei dyamwingha ugali na nyama na meji. Imwanike yadia kameiyeguta. Foyamala kwidia didege dya mulonda mumabawa gakwe kamei dyaluta naye ukwao. Uke yeja yafika isi swamu na kaya swamu yeja yowa na wanhu wengi, naye yeja yenghigwa muke na nyumba kamei yeja yekala uko kwa chinyemi nghagalagela ukwa koyalawa kahi. II. The Man and the Bird II. Imunhu ne Didege ■h Long ago there was a man and lhat man had a wife and four children. hat man was a hunter. One day he x ' e Ft to the bush and there he caught a bird in a trap and when he had Ca nght it, he took it and went home ^th it and on the way the bird told h*h Let me go!” But he had refused to Lee it. 2- The bird kept on speaking like h at until home. When he reached . 0r Ue, he killed it but as he killed it, 11 sang this song: “Kill me gently, /. Baho katali kowa na munhu imunhu yujo yeja yowa na muke na wana wanne. Imunhu yuyo yeja yowa mongosi. Dijua dimonga yeja yaluta kumphangala uko yeja yakola idege mumutogo foyadikola yeja yadilonda kuluta nadyo ukaya munjila didege dya mugamba, “Ndekele!” Kamei imwana yeja y alema kudilekela. 2. Didege dyeja dyagenda dilonga nheifo mpaka ukaya. Foyengila baho hakaya yeja dyagenda dilonga nheifo mpaka ukaya. Foyengila baho hakaya cate ■ ^ a g uru believe that ascending to heights increases one’s ability to communi- ^rines^k su P ernatura b Thus, both important ancestral shrines and rainmaking ■ are usually located on hills or mountains. Alth ^ ^ alie or P on< f are often associated with transition into a supernatural land. ancest^ 11 ^ is not 80 stated > there is a possibility that the bird is associated with the S ° met ral ghosts. Kaguru believe that animals and plants that raid their gardens are °f cour^ eS manife stations of the ghosts of their dead ancestors. In such a case, it would, Se . be wrong to kill these pests.

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Volltext: Anthropos, 69.1974

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