I have learned so much about
Pygmies and their religion through out my field research. The BaMbuti view the forest as their
God. They love the darkness of the
forest and they believe that the forest is good, without any evil. When bad things happen they believe that is
because they forest is sleeping. When
the forest is sleeping the men go and get the Molimo. The Molimo used to be the women’s according
to legend but now the men are in charge of it.
The Molimo used to be made out of wood from the Molimo tree but the
steel pipe makes a better sound and it doesn’t rot. While the men dance and try to cheer up the
forest they blow the Molimo and sing., in order to cheer up the forest. The women have to go into their huts and
pretend like they think the Molimo is a real animal. The people believe that the forest is their
God and they are the children of the forest.
They are grateful for the food, clothes, water, shelter etc. that they
forest provides them. The people believe
that evil if it does exist can only exist outside of the forest and they do not
want the influence of the different villages witchcraft. From a
Functionalist Anthropology perspective the people all believe in the forest as
God individually so that they can maintain they culture and thrive in the
forest. I found this theory to be really
valuable because it forced me to think about each individual and what they needed to do in order to survive. The role of culture is to meet the needs of the individual and this culture allowed the needs of the individual to be met. The BaMbuti are a band society and rely on each other for hunting and the women and men are both greatly needed in the culture. Culture is a set of tools that allow them to adapt to their environment so that they can survive, eat, and propagate. I would not change my theory.
Thursday, June 4, 2015
Chapter 15 The Dream World
Chapter 15 The Dream World
Observations:
- The Pygmies love honey.
- The plantations brought danger to the Pygmies.
- The Pygmies tell the villagers about the evil spirits in the forest so they do not go and collect their honey.
- The Pygmies split up and some went deeper in the forest and wanted nothing to do with the villagers anymore.
- They built a new camp called Apa Toangbe (special kind of honey tree).
- Kenge and Turnbull made Lizabeti crutches since she was crippled. The kids in the camp were all playing with them.
Religion:
- The forest is good but once in the village they would be around in influence of witchcraft.
From a Functionalist Anthropology perspective the people all want to survive and in order to do so they have to figure out what type of lifestyle is best for them. Each person had to decide for themselves if they wanted to live in the village or in the forest. Many enjoyed the luxuries such as tobacco and trendy clothes found in the village. Others believed that the village was unpractical due to the water supply, the lack of shade, and the amount of disease there that they were not immune to. Each person had to decide what was best for them in order to survive.
In regards to religion the Pygmies want to avoid the influence of witchcraft in the villages. I do not know if they believe in it, I do think that they believe that evil does not exist in the forest but only in the village.
Observations:
- The Pygmies love honey.
- The plantations brought danger to the Pygmies.
- The Pygmies tell the villagers about the evil spirits in the forest so they do not go and collect their honey.
- The Pygmies split up and some went deeper in the forest and wanted nothing to do with the villagers anymore.
- They built a new camp called Apa Toangbe (special kind of honey tree).
- Kenge and Turnbull made Lizabeti crutches since she was crippled. The kids in the camp were all playing with them.
Religion:
- The forest is good but once in the village they would be around in influence of witchcraft.
From a Functionalist Anthropology perspective the people all want to survive and in order to do so they have to figure out what type of lifestyle is best for them. Each person had to decide for themselves if they wanted to live in the village or in the forest. Many enjoyed the luxuries such as tobacco and trendy clothes found in the village. Others believed that the village was unpractical due to the water supply, the lack of shade, and the amount of disease there that they were not immune to. Each person had to decide what was best for them in order to survive.
In regards to religion the Pygmies want to avoid the influence of witchcraft in the villages. I do not know if they believe in it, I do think that they believe that evil does not exist in the forest but only in the village.
Chapter 14 The World Beyond
Chapter 14 The World Beyond
Observations:
- Kenge, Turnbull and I headed toward the plains.
- The cook did not want Kenge eating in the guest house because he considered him to be indigenes. We all ate on the kitchen floor instead.
- We traveled into the plains and then back into the forest.
- The people of the forest are unable to adapt to a life outside the forest. They need the shade other wise many get heat stroke and they are not able to fight off outside diseases.
There was not much about religion in this chapter other than the different missions they came in contract with on their journey.
There was not much about religion in this chapter other than the different missions they came in contract with on their journey.
Wednesday, June 3, 2015
Chapter 13 Forest Horizons
Chapter 13 Forest Horizons
- Kenge and Turnbull and I traveled to other villages to express that the Pygmies are not savages. When they met Kachui they tried to talk to the Pygmies there but they did not say anything bad in front of the villagers. Kenge would pull the Pygmies aside and talk to them.
- The BoMbo and Babali were known for cannibalism. They too said they could not control the Pygmies.
- All the villages complained abut the Pygmies saying they ate all their food and worked little.
- The Mabudo tribe seemed to have a more realistic attidtute and outlook towards to Pygmie. They gave them the first fruits and gave milk and honey to visitors because they recognized that they had been there longer.
- BaLese are considered to be arch-soceres as well as witches. Kenge didn't really want to stay in their village of Chief Lupao. They were not hospitable and the two slept in the car fearful.
- They next traveled to a catholic mission where they ate and bathed.
-Lese chief Nakubai allowed the men to meet the pygmies and he did not follow them or have them followed. We learned so much on this trip in particular.
Kenge was introduced to Jesus Christ on this trip. He did not seem to really believe in Jesus Christ at all. I do not know how to interpret all this from a Functionalist Perspective other then they moved village to village to learn more about other Pygmies in the forest and they were conserved at times with their own individual survival.
- Kenge and Turnbull and I traveled to other villages to express that the Pygmies are not savages. When they met Kachui they tried to talk to the Pygmies there but they did not say anything bad in front of the villagers. Kenge would pull the Pygmies aside and talk to them.
- The BoMbo and Babali were known for cannibalism. They too said they could not control the Pygmies.
- All the villages complained abut the Pygmies saying they ate all their food and worked little.
- The Mabudo tribe seemed to have a more realistic attidtute and outlook towards to Pygmie. They gave them the first fruits and gave milk and honey to visitors because they recognized that they had been there longer.
- BaLese are considered to be arch-soceres as well as witches. Kenge didn't really want to stay in their village of Chief Lupao. They were not hospitable and the two slept in the car fearful.
- They next traveled to a catholic mission where they ate and bathed.
-Lese chief Nakubai allowed the men to meet the pygmies and he did not follow them or have them followed. We learned so much on this trip in particular.
Kenge was introduced to Jesus Christ on this trip. He did not seem to really believe in Jesus Christ at all. I do not know how to interpret all this from a Functionalist Perspective other then they moved village to village to learn more about other Pygmies in the forest and they were conserved at times with their own individual survival.
Chapter 12 Village Initiations and Magic
Chapter 12 Village Initiations and Magic
Religion/Observations
- The Pygmy only believed in evil when it involved the villagers.
- The Pygmy followed the customs of the Negros for the initiation but sometimes they sneakily worked around their traditions.
- Aberi thought he would die because of a curse put on him. The Pygmies that had been curses with Aberi died as we'll as him.
The people believed in evil spirits only when it involved a villager coming to their village or the village outside the forest. Aberi and the Pygmie whom were also cursed died soon after they were cursed but the Pygmies comforted those affected by the death instead of pointing the deaths at the curse.
Religion/Observations
- The Pygmy only believed in evil when it involved the villagers.
- The Pygmy followed the customs of the Negros for the initiation but sometimes they sneakily worked around their traditions.
- Aberi thought he would die because of a curse put on him. The Pygmies that had been curses with Aberi died as we'll as him.
The people believed in evil spirits only when it involved a villager coming to their village or the village outside the forest. Aberi and the Pygmie whom were also cursed died soon after they were cursed but the Pygmies comforted those affected by the death instead of pointing the deaths at the curse.
Chapter 11 The Marriage of Kenge
Chapter 11 The Marriage of Kenge
Observations:
- The villagers try to control the Pygmies in making sure they are married according to the Negro custom. The Pygmies don't necessary take the village wedding as "seriously" as the Negros do. They sanctify a marriage in their own way later.
Yambobo was basically humiliated enough to be forced to marry Taphu and Maliamo married Kenge. Kenge had to give his sister to Taphu in order to marry Maliamo.
This chapter did not really speak much about religion.
From a functional anthropologist perspective the people see marrying as a essential way to survive. Kenge knew he wanted to marry Maliamo and he allowed his sister to be beaten and humiliated in order to convince her to marry Taphu so he could get married. The people do what they need to in order to survive as an individual.
Turnbull with the Mbuti children in 1953
Chapter 10 Elima: the Dance of Life
Chapter 10 Elima The Dance of Life
Observations:
- The Elima is celebrated by the Pgymy unlike the other tribes in the area. When a girl bleeds for the first time it is seen as a gift that should be received with rejoicing and thankfulness. Everybody in the tribe is told the wonderful news. The girl goes in the house of the elima and the girls celebrate together. They learn new songs together and they learn how to do women like activities. The girls would center in on a particular boy when they danced and sometimes the boys ran away, if they ran they were whipped by the girls. The girls chased the boys with whips and stones in the village.
- When women get married they marry the guy and move to another camp.
- If a boy is to win over a girl he must get into the Elima (it is guarded by moms with admonition), he risks getting beaten by the girls inside especially if he has not already been invited by being previously beaten, then he has to kill a large animal and then he may spend time with the girl if she so chooses. They may just flirt or they may have sex before they are betrothed.
- The girls chose pretty leaves instead of the traditional leaves.
Religion:
- The book mentions that ancestors would come to the feast and when the evil spirits hovered around the unclean girls the ancestors would drive them away.
This chapter did not have overwhelming amounts of religion in it. I was slightly confused by the part that mentioned the ancestors coming to the feast and warding away the hovering evil spirits over the unclean girls. I wonder if I will learn more about this as I continue to read. Coming for a Functional Anthropologist perspective I think that each girl participates in this Elima activity in order to receive a future husband and be able to survive in the future. Is it survival or simply just cultural expectations that drive these girls? I do not yet know.
Observations:
- The Elima is celebrated by the Pgymy unlike the other tribes in the area. When a girl bleeds for the first time it is seen as a gift that should be received with rejoicing and thankfulness. Everybody in the tribe is told the wonderful news. The girl goes in the house of the elima and the girls celebrate together. They learn new songs together and they learn how to do women like activities. The girls would center in on a particular boy when they danced and sometimes the boys ran away, if they ran they were whipped by the girls. The girls chased the boys with whips and stones in the village.
- When women get married they marry the guy and move to another camp.
- If a boy is to win over a girl he must get into the Elima (it is guarded by moms with admonition), he risks getting beaten by the girls inside especially if he has not already been invited by being previously beaten, then he has to kill a large animal and then he may spend time with the girl if she so chooses. They may just flirt or they may have sex before they are betrothed.
- The girls chose pretty leaves instead of the traditional leaves.
Religion:
- The book mentions that ancestors would come to the feast and when the evil spirits hovered around the unclean girls the ancestors would drive them away.
This chapter did not have overwhelming amounts of religion in it. I was slightly confused by the part that mentioned the ancestors coming to the feast and warding away the hovering evil spirits over the unclean girls. I wonder if I will learn more about this as I continue to read. Coming for a Functional Anthropologist perspective I think that each girl participates in this Elima activity in order to receive a future husband and be able to survive in the future. Is it survival or simply just cultural expectations that drive these girls? I do not yet know.
Chapter 9, The World of the Village
Chapter 9, The World of the Village
Observations:
- We found the fist week back at the village to be gloomy.
- The Negros had fist fights while the Pygmies had wordy fights
- The tourists came to see the animals at Stantion De Chasse.
- The BaNgwana are suspected to practice the worst types of witchcraft and sorcery
- The village people were afraid of the Pygmies.
- Sometimes the Pygmies worked on the plantations if their hunting season was not good
- Turnbull goes on a fishing trip with some Negros.
- The people sang songs they would have never sang before a village, but they saw Kaweki as a lover of the forest. The Pygmies danced in his prince and he told them he was cured. Then they praised the molimo for what was done for one of its' children.
Religion:
There was not a lot of mention of the Pygmies religion in this chapter. At the end of the chapter they do treat Kaweki as if he is one of them which is amazing.
I didn't have much to add from a Functionalist perspective for this chapter.
Observations:
- We found the fist week back at the village to be gloomy.
- The Negros had fist fights while the Pygmies had wordy fights
- The tourists came to see the animals at Stantion De Chasse.
- The BaNgwana are suspected to practice the worst types of witchcraft and sorcery
- The village people were afraid of the Pygmies.
- Sometimes the Pygmies worked on the plantations if their hunting season was not good
- Turnbull goes on a fishing trip with some Negros.
- The people sang songs they would have never sang before a village, but they saw Kaweki as a lover of the forest. The Pygmies danced in his prince and he told them he was cured. Then they praised the molimo for what was done for one of its' children.
Religion:
There was not a lot of mention of the Pygmies religion in this chapter. At the end of the chapter they do treat Kaweki as if he is one of them which is amazing.
I didn't have much to add from a Functionalist perspective for this chapter.
Chapter 8 Molimo: The Dance of Death
Observations:
- There was a ceremony that seemed to be to remind the men that the women had once owned the Molimo.
- In Pygmy society the women were allowed to join in man conversation, men participated in gathering, and women participated in hunting. The women are the ones who chase the animal with the children.
- The festival ended in the village.
- The enima started and the women who had recently gotten their cycle for the first time were rubbed with palm oil and danced for the young bachelors.
Religion:
"The difference between the two attitudes (Negro and Pygmy ways) is perhaps one of those fine shoes of difference that divide magic from religion, though there is so much overlapping that they can seldom be divided in practice. Whereas the villagers believe that the act itself brings about results in a way they cannot explain, which is what we call magic, the BaMbuti do not believe this at all. They believe in a benevolent deity or supernatural power which they identify with the forest. To this they owe as much respect and affection and consideration as they owe to their own parents, and from it they can expect the same in return. So, for the Pygmies, it is not so much the act itself that counts, or the matter in which the act is performed, but the thought that goes with it. The collection got food from hut to hut is not a magical act but a way of emphasizing that this is something in which every single member of the group must participate" (146, Turnbull).
The above quote explains their religion better then I think I every could. The people believe in the super natural power of the forest. They believe that balancing peacefulness, and when disharmony becomes our of balance they younger of the tribe go and get the molimo. When bad things happen to the tribe the molimo is brought the negotiate between the people and the forest. The people need peace in order to survive.
- There was a ceremony that seemed to be to remind the men that the women had once owned the Molimo.
- In Pygmy society the women were allowed to join in man conversation, men participated in gathering, and women participated in hunting. The women are the ones who chase the animal with the children.
- The festival ended in the village.
- The enima started and the women who had recently gotten their cycle for the first time were rubbed with palm oil and danced for the young bachelors.
Religion:
"The difference between the two attitudes (Negro and Pygmy ways) is perhaps one of those fine shoes of difference that divide magic from religion, though there is so much overlapping that they can seldom be divided in practice. Whereas the villagers believe that the act itself brings about results in a way they cannot explain, which is what we call magic, the BaMbuti do not believe this at all. They believe in a benevolent deity or supernatural power which they identify with the forest. To this they owe as much respect and affection and consideration as they owe to their own parents, and from it they can expect the same in return. So, for the Pygmies, it is not so much the act itself that counts, or the matter in which the act is performed, but the thought that goes with it. The collection got food from hut to hut is not a magical act but a way of emphasizing that this is something in which every single member of the group must participate" (146, Turnbull).
The above quote explains their religion better then I think I every could. The people believe in the super natural power of the forest. They believe that balancing peacefulness, and when disharmony becomes our of balance they younger of the tribe go and get the molimo. When bad things happen to the tribe the molimo is brought the negotiate between the people and the forest. The people need peace in order to survive.
Chapter 7 The Play World of the BaMabuti
Chapter 7 The Play World of the BaMabuti
Observations;
- All the children call parents amongst the same
age as their mother and father and those of the only generation
grandparents
- The children learn the culture at a young age and
play "house"
- The children climb to the tops of trees until it
bends and touches the ground before they leap off
- The women make belts that take weeks and they are
always doing something.
- Nkusa vine is used to make hunting nets
- moms often make new hunting nets for their sons
when they get married
- The hut in considered the woman's property, one
time the husband and wife got into an argument and she started to take apart
the hut. Later they pretended like the leaves were dirty and they went
the stream together to wash them. Other women the next few days took
leaves to wash also. We have never seen this practice done prior the
fight or since that week.
- Cephu tells a story that Turnbull really likes,
and it is the same story he told him six years prior
- The people enjoy reenacting things that have
happened and stories
- When they kill an elephant they move there camp
to where the elephant is. The village people hear about the kill so the
Pygmies try to send them meat before they enter the forest. When the Negros
come they feed them sometimes for a few days. Sometimes they play a
gambling game, to which the Pygmies always win and then the Negros leave.
- The chief sent his daughter to will Turnbull not
the Pygmies. She slept in the bed with him but they did not have sex.
He had her fix the roof and cook for him but they did not sleep together,
they did not want to complicate things.
Religion:
- Spirits kill villagers but not Pygmies
There is not much in this chapter about religion
outside of when it is mentioned that spirits kill the villagers but not the
Pygmies. I wonder if the Pygmies don't believe in spirits at all or if
they believe that the spirits only hurt the villagers.
From a Functional Anthropologist perspective the women individually work
on the belts even though they may be in the company of other women in
order to survive because they know they are needed for hunting.
Chapter 6 The Giver of the Law
Chapter 6: The Giver of the Law
Observations:
- Cephu was not talked to for a few hours, refused a chair by a child (not even a great hunter), was laughed at by children and women, and he was ignored by men, this was his punishment. He was punished through humiliation.
- Pygmy have no judge, chief, court, they settle each case as it arrises according the nature of the offense.
Four ways to Punish:
1. Supernatural retribution
2. Molimo- attack their hut and possibility the person
3. Sound Thrashing- people who feel inclined participate, this is for a more extreme offense such as stealing
4. Less serious offenses are settled by the people themselves through engaging in a small or a argument
- Kelemoke commented incest. In African tribes many people prefer to others to marry their cousins but NOT in the BaMbuti. This was almost as bad as sleeping with a brother or sister. Kelemoke was driven into the forest and he will die there of starvation or leprosy. No group will find his after they find out what he has done. They believe that the forest will kill him. Kelemoke came back three days later and sat at the fire. A women gave him some food and smiled at him. Kelemoke never again flirted with his cousins, got married, and has two children. Kelemoke is now really respected among the other hunters.
- contempt is seen by ignoring someone and ostracism is ridiculing someone
- Tamasa dumped the tobacco on the ground that was given to her by Tamasa and passed to her by Masalito.
- Arguments are solved by cooperation
Religion:
"If you ask a Pygmy why his people have no chiefs, no lawgivers, no councils, or no leaders, he will answer with misleading simplicity, "Because we are the people of the forest." The forest, the great provider, is the one standards by which all deeds and thoughts are judged; it is the chief, the lawgiver, the leader, and the final arbitrato" (125 Collin M. Turnbull)"
This chapter is not really about religion overall. Religion is seen in the quote above about religion though. The people believe that the forest is God and that the forest has the right to solve the disputes. For a functionalist perspective the people solve their own individual disputes so that they can survive, if you offend the group and are run out into the forest you will die because the forest will kill you. Kelemoke was "lucky" the group took him back.
Observations:
- Cephu was not talked to for a few hours, refused a chair by a child (not even a great hunter), was laughed at by children and women, and he was ignored by men, this was his punishment. He was punished through humiliation.
- Pygmy have no judge, chief, court, they settle each case as it arrises according the nature of the offense.
Four ways to Punish:
1. Supernatural retribution
2. Molimo- attack their hut and possibility the person
3. Sound Thrashing- people who feel inclined participate, this is for a more extreme offense such as stealing
4. Less serious offenses are settled by the people themselves through engaging in a small or a argument
- Kelemoke commented incest. In African tribes many people prefer to others to marry their cousins but NOT in the BaMbuti. This was almost as bad as sleeping with a brother or sister. Kelemoke was driven into the forest and he will die there of starvation or leprosy. No group will find his after they find out what he has done. They believe that the forest will kill him. Kelemoke came back three days later and sat at the fire. A women gave him some food and smiled at him. Kelemoke never again flirted with his cousins, got married, and has two children. Kelemoke is now really respected among the other hunters.
- contempt is seen by ignoring someone and ostracism is ridiculing someone
- Tamasa dumped the tobacco on the ground that was given to her by Tamasa and passed to her by Masalito.
- Arguments are solved by cooperation
Religion:
"If you ask a Pygmy why his people have no chiefs, no lawgivers, no councils, or no leaders, he will answer with misleading simplicity, "Because we are the people of the forest." The forest, the great provider, is the one standards by which all deeds and thoughts are judged; it is the chief, the lawgiver, the leader, and the final arbitrato" (125 Collin M. Turnbull)"
This chapter is not really about religion overall. Religion is seen in the quote above about religion though. The people believe that the forest is God and that the forest has the right to solve the disputes. For a functionalist perspective the people solve their own individual disputes so that they can survive, if you offend the group and are run out into the forest you will die because the forest will kill you. Kelemoke was "lucky" the group took him back.
Chapter 5 The Crime of Cephu, the Bad Hunter
Chapter 5 The Crime of Cephu, the Bad Hunter
Observations and Religion
- Some put on a paste made from antelope, spittle, and ground. We are not sure if this is a Pygmy or Negro is origin but we think that it came latter because not all families practice this and some families criticize those who do.
- Hunting was unlucky due to Anjo and it was found in horns. So the families would give old Moke only the magic horns and old Moke would throw it into the fire, and that was all. The magic horns were seen as selfish magic. The families all ran into good luck eventually after that in regards to hunting.
- Typically everyone is cheerful and yelling rude remarks back and forth in the camp as they prepare to go hunt. The people build a fire and they point the stick sing he direction of the hut. A vine is laid as a circle around the fire and the meet is split up here after the hunt. One day in particular everyone was quiet, this is a bad sign. Cephu had refused to give to the molimo basket and the people were very upset that he was breaking tradition. He had said that morning that he was tired of the molimo camp over there. The people had always though of his camp and their camp as ONE camp. All the people in the camp kept their thoughts to themselves about this matter.
- The people make a smoky fire in order for the hunter to in harmony with the forest. The Pygmies see the fire as a great and special gift to the forest that shows their debt and their dependence. Everyone comes to hunt. The women and children collect trees and nuts and wait for the signal from the men.
- Cephu told them he had taken the wrong was so he had built his own fire, the people were upset with this.
- The women and children run towards the animals after the signal and the animal is chased towards the nets. The animal is killed gruesomely and then the women put its dead body into the baskets on their back. A child imitates the animal as it dies. Sometimes they pluck the feathers off a bird and let it die slowly, I wonder if they view this as a way to show they appreciate the gifts given to them by the forest.
- When the men came back from the hunt they were quiet but the women came back swearing at each other, their husbands, and about Cephu.
- Calling someone an animal is a great insult
- One of the men would not give up his seat to Cephu and told him basically to sit on the floor becaus that is where animals sit.
- Manyalibo explained to everyone how Cephu had made their camp bad. He talked about how he did not contribute the to molimo basket. Cephu said that the molimo was none of his business. Cephu then mentioned Balekimito's name when she was brought up and he greatly offended everyone, since the name of a dead person is NEVER to be said. Then he denied that she was his mother which mean that he was saying he did not belong to the same group as Manyalibo, Ekianga, and the others. Cephu had set up his net in front of others and stollen their catch, the people were very upset with this as well. Food is supposed to be shared and no-one is supposed to go without. It is wrong to steal others food.
- THIS SOCIETY has a chief (Cephu) and they are a band society. Only villagers had chiefs though the BaMbuti did not have chiefs.
- Cephu apologized and said he did not mean to put his net in front of the others. Then he gave the food to be divided up that he had caught.
- Masisi took some food cooked by his wife to Cephu and his "hunger cries" stopped. Cephu was sitting on the ground like an animal but he was singing so he was just a much BaMbuti as the others.
From the perspective of a Functionalist Anthropologist the people have to hunt to survive. They all share their catches so that no INDIVIDUAL will starve. Their was a brief mentioning of some who put on a paste made from antelope, spittle, and ground. We are not sure if this is a Pygmy or Negro is origin but we think that it came latter because not all families practice this and some families criticize those who do. This could be seen as a form of magic used to bring good luck but we are not sure if this is truly a Pygmy tradition. All the Pygmy people believe hunting can be unlucky due to Anjo, it is found in horns. So the families would give old Moke only the magic horns and old Moke would throw it into the fire, and that was all. The magic horns are seen as selfish magic. The families all run into good luck eventually after that in regards to hunting. The people are practice a ritual involving lighting a smoky fire before they hunt. They then put a vine around it, and that is where they typically divide up the meat. I think this is a ritual because it is structured, repressive, and separated in location. This "ritual" is a part of daily life, which typically means that it cannot be a ritual according to what I learned in class so I am not truly sure if it is considered a ritual or not by anthropology standards. Their religion is greatly intwined by religion and the reason that Cephu is so greatly judged is because he messes with this. He says the name of a dead person, steals food, lights his own fire, and does not give to the molimo basket. He also says that his camp his separate from the others and challenges his kinship/ancestry. These things I think both relate to their religion and culture because everything they believe stems from the idea that they see the forest as their God.
Observations and Religion
- Some put on a paste made from antelope, spittle, and ground. We are not sure if this is a Pygmy or Negro is origin but we think that it came latter because not all families practice this and some families criticize those who do.
- Hunting was unlucky due to Anjo and it was found in horns. So the families would give old Moke only the magic horns and old Moke would throw it into the fire, and that was all. The magic horns were seen as selfish magic. The families all ran into good luck eventually after that in regards to hunting.
- Typically everyone is cheerful and yelling rude remarks back and forth in the camp as they prepare to go hunt. The people build a fire and they point the stick sing he direction of the hut. A vine is laid as a circle around the fire and the meet is split up here after the hunt. One day in particular everyone was quiet, this is a bad sign. Cephu had refused to give to the molimo basket and the people were very upset that he was breaking tradition. He had said that morning that he was tired of the molimo camp over there. The people had always though of his camp and their camp as ONE camp. All the people in the camp kept their thoughts to themselves about this matter.
- The people make a smoky fire in order for the hunter to in harmony with the forest. The Pygmies see the fire as a great and special gift to the forest that shows their debt and their dependence. Everyone comes to hunt. The women and children collect trees and nuts and wait for the signal from the men.
- Cephu told them he had taken the wrong was so he had built his own fire, the people were upset with this.
- The women and children run towards the animals after the signal and the animal is chased towards the nets. The animal is killed gruesomely and then the women put its dead body into the baskets on their back. A child imitates the animal as it dies. Sometimes they pluck the feathers off a bird and let it die slowly, I wonder if they view this as a way to show they appreciate the gifts given to them by the forest.
- When the men came back from the hunt they were quiet but the women came back swearing at each other, their husbands, and about Cephu.
- Calling someone an animal is a great insult
- One of the men would not give up his seat to Cephu and told him basically to sit on the floor becaus that is where animals sit.
- Manyalibo explained to everyone how Cephu had made their camp bad. He talked about how he did not contribute the to molimo basket. Cephu said that the molimo was none of his business. Cephu then mentioned Balekimito's name when she was brought up and he greatly offended everyone, since the name of a dead person is NEVER to be said. Then he denied that she was his mother which mean that he was saying he did not belong to the same group as Manyalibo, Ekianga, and the others. Cephu had set up his net in front of others and stollen their catch, the people were very upset with this as well. Food is supposed to be shared and no-one is supposed to go without. It is wrong to steal others food.
- THIS SOCIETY has a chief (Cephu) and they are a band society. Only villagers had chiefs though the BaMbuti did not have chiefs.
- Cephu apologized and said he did not mean to put his net in front of the others. Then he gave the food to be divided up that he had caught.
- Masisi took some food cooked by his wife to Cephu and his "hunger cries" stopped. Cephu was sitting on the ground like an animal but he was singing so he was just a much BaMbuti as the others.
From the perspective of a Functionalist Anthropologist the people have to hunt to survive. They all share their catches so that no INDIVIDUAL will starve. Their was a brief mentioning of some who put on a paste made from antelope, spittle, and ground. We are not sure if this is a Pygmy or Negro is origin but we think that it came latter because not all families practice this and some families criticize those who do. This could be seen as a form of magic used to bring good luck but we are not sure if this is truly a Pygmy tradition. All the Pygmy people believe hunting can be unlucky due to Anjo, it is found in horns. So the families would give old Moke only the magic horns and old Moke would throw it into the fire, and that was all. The magic horns are seen as selfish magic. The families all run into good luck eventually after that in regards to hunting. The people are practice a ritual involving lighting a smoky fire before they hunt. They then put a vine around it, and that is where they typically divide up the meat. I think this is a ritual because it is structured, repressive, and separated in location. This "ritual" is a part of daily life, which typically means that it cannot be a ritual according to what I learned in class so I am not truly sure if it is considered a ritual or not by anthropology standards. Their religion is greatly intwined by religion and the reason that Cephu is so greatly judged is because he messes with this. He says the name of a dead person, steals food, lights his own fire, and does not give to the molimo basket. He also says that his camp his separate from the others and challenges his kinship/ancestry. These things I think both relate to their religion and culture because everything they believe stems from the idea that they see the forest as their God.
Chapter 4 The Song of the Forest
Chapter 4 The Song of the Forest
Observations and Religion:
- They do not fear anything in the forest, they don't even bring spears when they go looking for a molimo. They did not fear anything in the forest only that which was outside the forest. They saw the forest as their home.
- Cephus did not always attend the singing and may critized him for it. Masimongo was a relative in Cephus's camp and he always stood up for him but Manyalibo did not allow for these kinds of excuses.
- Two fires the old man sang at theirs the young men danced at theirs
- Masalito became angry when people were beating the roof of his hut and tearing off the leaves when they were "fighting the animal of the forest." He told them to take the animal away, put it back in the water, and stop making so much noise. This was offensive to say because he was breaking the tradition.
- Amabosu became a different person when he played the "trumpet."
- The trumpets are given a "drink" because when they were made out of wood it made them sound better. Even though they are now made of steel they have kept the tradition.
- The hide the molimo in the water because it is the easiest place to hide it.
- The Molimo sleeps on top of a "marked" Molimo tree in the forest until it is "needed."
- The trumpets (Molimo) had to "drink" so they were emerged into water.
- Negro tribes center around different sacred objects but the Pygmies do not do that.
- The Molimo is a concern of the men in the village.
- As the men sung around the fire the lead singer Amabosu went to the forest to play the Molimo.
- Everyone has to eat so they all shared some spinach like leaves and rice. Everyone had to eat and nobody could sleep, they had to stay up and sing. It is considered one of the biggest crimes to sleep while the Molimo is singing. If a man was sleeping he would be stabbed in the stomach and killed. They would them burry him under the kumamolimo and his death would not be mentioned or mourned. The women would be told that the molimo (a great animals of the forest) carried the missing man away.
- The women were to believe that this really was a dangerous animal. The words of the Molimo songs say "The Forest is Good."
- If a women sees the Molimo she is supposed to believe that she will die.
- They call out to the Molimo when things are going poorly (hunting is poor, somebody is dying, a person is really dead etc.)
- The forest is a mother and father to them. It gives them everything that they need. There has to be a reason why bad things happen. Bad things happen when they are sleeping. For example a Leapord steals a dog or a child. When the forest is sleeping bad things happen. They sing and dance to make the forest happy again, they want to share their happiness with the forest.
- THE FOREST IS THEIR GOD
This chapter explains the religion of the Pygmies. They all have different names for their God, the forest. The people all believe in the forest as their God because they forest is how they survive. The forest gives them food, shelter, water, etc. The people each individually need the forest to survive and prosper. When the forest is sleeping the people do all they can to make it awaken and be happy again. The forest is seen as their mother and father and their lives are consumed by the forest.
Tuesday, June 2, 2015
Chapter 3 The Making of the Camp Lelo
Chapter 3 The Making of the Camp Lelo
Observations:
- the people leave to go to Lelo River which was many hours away by foot
- women bundle up household items, men check huting nets, arrow shirts, bows, and sharpen blades of spears, children play, older children help parents, older girls carry basket of plantation food or a sibling on their hip
- The men are women are not afraid to express their emotions, the forest life is a happy life
- the only time the people are silent is when they are hunting
- the bachelors slept in their own tent
- when married the women have to fix the leaves when they leak
- the people are clean people and do not sit on the ground, they sit on a leaf, a homemade chair, or a log
Religion:
- there isn't any religion found in this chapter
From a Functional Anthropologist perspective the people are all individually working hard in order to survive. The people know that they have to move in order to survive or they will be left to die. This is a fear of the elderly. Due to this fear people are desperate to stay in the group and they work hard to exhibit there strength and resilience in their older age.
Observations:
- the people leave to go to Lelo River which was many hours away by foot
- women bundle up household items, men check huting nets, arrow shirts, bows, and sharpen blades of spears, children play, older children help parents, older girls carry basket of plantation food or a sibling on their hip
- The men are women are not afraid to express their emotions, the forest life is a happy life
- the only time the people are silent is when they are hunting
- the bachelors slept in their own tent
- when married the women have to fix the leaves when they leak
- the people are clean people and do not sit on the ground, they sit on a leaf, a homemade chair, or a log
Religion:
- there isn't any religion found in this chapter
From a Functional Anthropologist perspective the people are all individually working hard in order to survive. The people know that they have to move in order to survive or they will be left to die. This is a fear of the elderly. Due to this fear people are desperate to stay in the group and they work hard to exhibit there strength and resilience in their older age.
Chapter 2 The Good Death of Balekimito
Notes:
- He returned after Pat had died and the district name was changed to Epulu, this was the name of the river that went past Pat's old house
- His home had been replaced by a hotel
- This new community looked as if it was attracting Pygmy labor, many of Turnbull's friends now worked at local stores and the motel, and bought their food at local stores instead of hunting and gathering like they used to
- Kenge was a great friend of Turnbull and would help interpret his questions and would take him through the forest
- The Pygmies had started to make their own plantation in the forest, this meant that hunting-and-gathering would most likely end, now they would be committed to just one place in the forest and would no longer rome like they used to.
- Njobo and Masisi have the finest clearings on the plantation and they are known as the most influential hunters in the group. Njobo killed two elephants on his own and another two with others. He had three wives and one son named Nyange, his second wife. His son had tuberculosis of the leg bone and was crippled. Masisi was related to Njobo and he had a large attractive family. He was known for taking part in disputes.
- Pygmies have short legs, are powerful and muscular, have round heads, there eyes are far apart form each other, they have flat noses, their head hair grows like peppercorn tufts, and many have thick body hair. They are set apart from the Negros.
- Manyalibo and his wife use humor to settle big disputs, the Pygmy hate being laughed at.
- The oldest member of the group is old Tungana. He seemed to have more progressive views but he also seemed to struggle with hunting in his old age and didn't mind the gifts left for his wife for him by his sons. Tungana stole from stores.
- Moke was also a elder and pretended to be related Tungana because other then his children he was not related to anyone in the group.
- Moke, Kolongo, and Njabo cut the marks into Turnbull's forehead.
- It was not seen as tradition to have more then one wife. Ekianga had 3 wives.
- Sau feared she would be left when the group moved, this happens to many old people. During arguments she has a sharp acid voice to prove that she is still vigorous. The Negroes think that she is a witch and should be killed. Turnbull was found of their family, they always built their hut by his.
- The main families of this group are Njobo and Masisi, Tungana and Manyalibo, and Ekianga and his relatives. This included Amabosu and Sau.
- Linguistics > they have their own particular intonations that makes it nearly impossible for non-Pygmies to understand the language. The Negroes call the Pygmies a different name then their "real" name.
- CEPHU "leader" of group. He often tagged along on other hunts and when it didn't go well he was blamed. His family kept to themselves at night and seemed unhappy. He had a large family but no large enough to form his own hunting group so they would go with Njobo and Ekianga. Cephu was the best story teller in the forest.
- Kenge had a happy position in the group. His dad marred a sister of Njobo and they joined his sisters group. This happens a lot. Kenge was his son by a different wife from a unrelated group. Refer to page 38 for better explanation but basically Kenge could flirt with anyone.
- Moke told Turnbull when his house was finished all the people will return the forest because they belong here.
- One of Cephu's children died and Masisi said this was because he didn't look after his children properly.
- Funerals-> They have "chief" diggers people in charge of the digging. The body s bathed, scented, wrapped in cloth, tied in a map and then is placed on wood. This is a Negro custom. The mother and older sister had to be dragged away as they tried themselves to fall into the grave. Cephu wept a lot. The Negroes have rules on who can and cannot wail but the Pygmies do not have these rules.
- When Pygmies laugh they hold each other up, slap their sides, contort their body, and snap their fingers.
- There was always a fire going.
- Masisi was angry that people outside immediate family were wailing and the people stopped after he threw a few of the children.
Religion:
- The Negroes direct guiding spirit away by pouring a bucket of water in a hole above the dead body and then down the grave away from the forest and village. The Negroes believe that the forest is where spirits of the dead are and they have to stay away village.
- The Negroes do not believe in a natural death but rather that some evil spirit, witch or sorcerer, had cursed the little girl with dysentery and had forced her to die. They Negroes were full of fear.
- The Pygmies did not feel like they needed to look for the witch. They believed the girl died and that was it.
- When Balekimito died there was a sense of complete loss that could never again be made good. The people fought to get in the hut and then fought to get out of the hut. Some of the children ran out of the hut and hit the ground and beat it. Asofalinda tried to strangle herself for allowing her mom to died, and it took three of the men to loosen the noose that was around her neck.
- The use of Molimo after deaths.
I have learned so much from my observations. I have learned how the villages (motels, stores, and plantations) have started to change the way of life amongst the forest people. I have learned the roles of different men in the camp and their personalities. I learned that old people are sometimes left if they cannot keep up. I have learned the differences between the Negroes and the Pygmies, and how the Pygmies are sometimes torn between two different lives. The traditions of the Negroes and their own traditions. This chapter taught me a lot about death and how funerals are proceeded. I learned the "stages" of death: hot, with fever, ill, dead, completely or absolutely dead, lastly dead forever.
In regards to my observations on religion I learned that the Negroes are controlled almost by fear and by death. They believe that death is caused by evil and the forest is evil to them. The Pygmies seen to view death as something they mourn and then something they try to forget. Death seems to be just something that happens. Death seems to have a empty and lingering sadness after death. The people view the forest as a place of comfort and they return to the forest for the Molimo Festival. They want the forest to be "heathy" again. I wonder if they blame themselves for the death, since they were in the village and not the forest. I do not know the answer to this yet. This chapter also taught me a lot about the social dynamics of the Pygmies. In light of my anthropological theory of Functionalism I think that the reason they don't seem to blame spirits for death is because they need move on with their lives individually so that as a society they can survive. For example, Masisi was angry about people outside the immediate family mourning so openly and loudly, he wanted only the immediate family to mourn and then he wanted everyone to move on. I think that the Pygmie believe that they don't have time to deal with searching of evil spirits or witches, they were bored when the Negros did so when the younger girl died. I think they want to move on so that the group can keep thriving in order to survive.
- He returned after Pat had died and the district name was changed to Epulu, this was the name of the river that went past Pat's old house
- His home had been replaced by a hotel
- This new community looked as if it was attracting Pygmy labor, many of Turnbull's friends now worked at local stores and the motel, and bought their food at local stores instead of hunting and gathering like they used to
- Kenge was a great friend of Turnbull and would help interpret his questions and would take him through the forest
- The Pygmies had started to make their own plantation in the forest, this meant that hunting-and-gathering would most likely end, now they would be committed to just one place in the forest and would no longer rome like they used to.
- Njobo and Masisi have the finest clearings on the plantation and they are known as the most influential hunters in the group. Njobo killed two elephants on his own and another two with others. He had three wives and one son named Nyange, his second wife. His son had tuberculosis of the leg bone and was crippled. Masisi was related to Njobo and he had a large attractive family. He was known for taking part in disputes.
- Pygmies have short legs, are powerful and muscular, have round heads, there eyes are far apart form each other, they have flat noses, their head hair grows like peppercorn tufts, and many have thick body hair. They are set apart from the Negros.
- Manyalibo and his wife use humor to settle big disputs, the Pygmy hate being laughed at.
- The oldest member of the group is old Tungana. He seemed to have more progressive views but he also seemed to struggle with hunting in his old age and didn't mind the gifts left for his wife for him by his sons. Tungana stole from stores.
- Moke was also a elder and pretended to be related Tungana because other then his children he was not related to anyone in the group.
- Moke, Kolongo, and Njabo cut the marks into Turnbull's forehead.
- It was not seen as tradition to have more then one wife. Ekianga had 3 wives.
- Sau feared she would be left when the group moved, this happens to many old people. During arguments she has a sharp acid voice to prove that she is still vigorous. The Negroes think that she is a witch and should be killed. Turnbull was found of their family, they always built their hut by his.
- The main families of this group are Njobo and Masisi, Tungana and Manyalibo, and Ekianga and his relatives. This included Amabosu and Sau.
- Linguistics > they have their own particular intonations that makes it nearly impossible for non-Pygmies to understand the language. The Negroes call the Pygmies a different name then their "real" name.
- CEPHU "leader" of group. He often tagged along on other hunts and when it didn't go well he was blamed. His family kept to themselves at night and seemed unhappy. He had a large family but no large enough to form his own hunting group so they would go with Njobo and Ekianga. Cephu was the best story teller in the forest.
- Kenge had a happy position in the group. His dad marred a sister of Njobo and they joined his sisters group. This happens a lot. Kenge was his son by a different wife from a unrelated group. Refer to page 38 for better explanation but basically Kenge could flirt with anyone.
- Moke told Turnbull when his house was finished all the people will return the forest because they belong here.
- One of Cephu's children died and Masisi said this was because he didn't look after his children properly.
- Funerals-> They have "chief" diggers people in charge of the digging. The body s bathed, scented, wrapped in cloth, tied in a map and then is placed on wood. This is a Negro custom. The mother and older sister had to be dragged away as they tried themselves to fall into the grave. Cephu wept a lot. The Negroes have rules on who can and cannot wail but the Pygmies do not have these rules.
- When Pygmies laugh they hold each other up, slap their sides, contort their body, and snap their fingers.
- There was always a fire going.
- Masisi was angry that people outside immediate family were wailing and the people stopped after he threw a few of the children.
Religion:
- The Negroes direct guiding spirit away by pouring a bucket of water in a hole above the dead body and then down the grave away from the forest and village. The Negroes believe that the forest is where spirits of the dead are and they have to stay away village.
- The Negroes do not believe in a natural death but rather that some evil spirit, witch or sorcerer, had cursed the little girl with dysentery and had forced her to die. They Negroes were full of fear.
- The Pygmies did not feel like they needed to look for the witch. They believed the girl died and that was it.
- When Balekimito died there was a sense of complete loss that could never again be made good. The people fought to get in the hut and then fought to get out of the hut. Some of the children ran out of the hut and hit the ground and beat it. Asofalinda tried to strangle herself for allowing her mom to died, and it took three of the men to loosen the noose that was around her neck.
- The use of Molimo after deaths.
I have learned so much from my observations. I have learned how the villages (motels, stores, and plantations) have started to change the way of life amongst the forest people. I have learned the roles of different men in the camp and their personalities. I learned that old people are sometimes left if they cannot keep up. I have learned the differences between the Negroes and the Pygmies, and how the Pygmies are sometimes torn between two different lives. The traditions of the Negroes and their own traditions. This chapter taught me a lot about death and how funerals are proceeded. I learned the "stages" of death: hot, with fever, ill, dead, completely or absolutely dead, lastly dead forever.
In regards to my observations on religion I learned that the Negroes are controlled almost by fear and by death. They believe that death is caused by evil and the forest is evil to them. The Pygmies seen to view death as something they mourn and then something they try to forget. Death seems to be just something that happens. Death seems to have a empty and lingering sadness after death. The people view the forest as a place of comfort and they return to the forest for the Molimo Festival. They want the forest to be "heathy" again. I wonder if they blame themselves for the death, since they were in the village and not the forest. I do not know the answer to this yet. This chapter also taught me a lot about the social dynamics of the Pygmies. In light of my anthropological theory of Functionalism I think that the reason they don't seem to blame spirits for death is because they need move on with their lives individually so that as a society they can survive. For example, Masisi was angry about people outside the immediate family mourning so openly and loudly, he wanted only the immediate family to mourn and then he wanted everyone to move on. I think that the Pygmie believe that they don't have time to deal with searching of evil spirits or witches, they were bored when the Negros did so when the younger girl died. I think they want to move on so that the group can keep thriving in order to survive.
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