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Jane C. Goodale - To Sing with Pigs Is Human: The Concept of Person in Papua New Guinea

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To Sing with Pigs Is Human: The Concept of Person in Papua New Guinea: summary, description and annotation

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Melanesia has been the research focus of some of anthropologys legendary names. In the best tradition of Melanesian scholarship, Jane Goodale writes here of the Kaulong who live in the deep forests of New Britain, an island in the vast territory of Papua New Guinea. Even in the last half of the twentieth century, the Kaulongs contact with the outside world through government patrols and missionaries has been minimal. Their story enhances our understanding of Melanesia and adds new and significant material to the comparison of Oceanic cultures and societies.

In the course of her fieldwork with them, Goodale recognized that everything of importance to the Kaulong--every event, every relationship, every transaction--was rooted in their constant quest for recognition as human beings. She addresses here questions central to Kaulong society: What is it that makes an individual human? How is humanity, or personhood, achieved and maintained?

In their consuming concern with their status as human beings, the Kaulong mark progress on a continuum from nonhuman (animal-like) to the most respected level of humanity--the political Big Men and Big Women. Knowledge is the key to movement along the continuum, and acquiring, displaying and defending knowledge are at the heart of social interaction. At all-night singsings, individuals compete through song in their knowledge of people, places, and many other aspects of their forested world. The sacrifice of pigs and distribution of pork to guests completes the ceremonial display and defense of knowledge and personhood.

While To Sing with Pigs will be welcomed by anthropologists and area specialists, it will appeal on a broader level to anyone interested in this still remote part of the world. Goodales analysis of songs and their ritual context adds unusual depth to the ethnography. Fascinating field photographs and readable text prove again that anthropology can be both scholarly and lively.

Jane C. Goodale: author's other books


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To Sing with Pigs Is Human The Concept of Person in Papua New Guinea To - photo 1
To Sing with Pigs Is Human
The Concept of Person in Papua New Guinea
To Sing with Pigs Is Human
The Concept of Person in Papua New Guinea
JANE C. GOODALE
Copyright 1995 by the University of Washington Press Printed in the United - photo 2
Copyright 1995 by the University of Washington Press
Printed in the United States of America
All rights reserved. No portion of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage or retrieval system, without permission in writing from the publisher.
Library of Congress Cataloging-in-Publication Data
Goodale, Jane C. (Jane Carter), 1926
To sing with pigs is human : the concept of person in Papua New Guinea / Jane C. Goodale.
p. cm.
Includes bibliographical references (p. ) and index.
ISBN 0-295-97454-0 (cl.)
ISBN 0295974362 (pbk.)
1. Kaulong (Papua New Guinea people)Psychology.
2. Kaulong (Papua New Guinea people)Social life and customs.
3. Identity (Psychology)Papua New GuineaNew Britain Island.
4. Gender identityPapua New GuineaNew Britain Island.
5. Self-perceptionPapua New GuineaNew Britain Island.
6. Big man (Melanesia)Papua New GuineaNew Britain Island.
7. New Britain Island (Papua New Guinea)Social life and customs.
I. Title.
DU740.42.G66 1995
9440671
306.0899912dc20
CIP
The paper used in this publication meets the minimum requirements of American National Standard for Information SciencesPermanence of Paper for Printed Library Materials, ANSI Z39.481984. Picture 3
Contents
Illustrations
MAP
FIGURES
MUSIC TRANSCRIPTIONS
Preface
While in Australia engaged in fieldwork during the 1950s, I became fascinated by the flood of ethnographic information coming out of the (then) Territory of Papua New Guinea. Ethnographers had worked in and written about many coastal regions of Papua New Guinea, but it was not until the years of the Second World War that the interior of New Guinea, and of some of the smaller islands, became known. Ann Chowning, who had already worked on the north coast of New Britain (Chowning 1958), suggested to me in 1960 that we might venture together into an as yet little-known region, the interior of southwestern New Britain. With the exception of a brief, published account of an expedition through this area by an ornithologist (Gilliard 1961), brief accounts of coastal peoples by Lewis (1945) and Todd (193435, 193536), and unpublished Patrol Reports, almost nothing was known of this region, its people, their language, or their culture.
Because our ethnographic interests are very similar and because we did not want to impose an awkward division of labor on our research topics and focuses, Ann and I planned to find two communities, linguistically (and we hoped culturally) distinct, where we could work independently but be close enough for periodic visits. We wanted to be able to compare notes and keep each other sane and happy and intellectually stimulated.
Our first trip in the summer of 1962 was an exploratory one. With a weeks trek in and another similar trek out, our village stays lasted six weeks. I chose the Kaulong-speaking community of Umbi, located about four hours walk away from the Sengseng-speaking community of Dulago in which Ann settled. Both communities were approximately twenty miles, and three days walk, inland from the government post at Kandrian on the south coast. In 196364, we both returned to our respective communities for a research period of thirteen months in the interior.
We had expected to find significant cultural and social differences between the two communities, reflecting the distinctiveness of their languages, but we did not. Much of what is said here about Kaulong-speakers is also true for Sengseng-speakers, at least as far as our interpretations of these cultures can be said to reflect their reality. What we did find in this first short trip was quite provocative: unlike other Melanesian peoples of whom we had knowledge, and to cite the most obvious, the Kaulong and Sengseng hunt with twenty-foot blowguns, strangle widows on the death of their husbands, bind the heads of newborn infants, and consider marriage (and sexual activity) extremely dangerous for men. These traits are unusual for Melanesians.
Culturally constituted ideas of the nature of gender difference and gender relations were a major focus of our first extended study in Umbi and Dulago in 196364. In addition, and of necessity, both of us were obliged to study the languages. My own language study had only the practical aim of gaining fluency in Kaulong and initially (and to a limited extent) in tok pisin, a Melanesian lingua franca that few in Umbi spoke.
I chose to move to Angelek, a Kaulong community located closer to the coast, for my third and fourth visits (196768 and 1974) in order to gather comparative data for Kaulong-speakers. Here, and not surprisingly, I found that there were some significant differences within the Kaulong-speaking region. The meaning of these differences and when and how they came about are part of my analysis, and I will make reference to them in this work when I consider them to be significant and, of course, when I have the pertinent data.
In Angelek, I focused my study even more closely on gender differentiation and attitudes toward sexuality and marriage, on politics, on attaining humanity, and on the ritual of death and accompanying songs and performances. During my last, two-month visit in 1974, I worked almost solely on obtaining translations of more than three hundred recorded songs then in my possession.
It seemed to me, as I struggled to comprehend the underlying cultural themes and values of life in Kaulong, that the people were singularly concerned with self-definition as human beings. And so, in this monograph I have organized the discussion and description to present a comprehensive and inclusive analysis of the meaning and definition of humanitywhat they call potunusin Kaulong society and culture. How does one become human and, equally important, how does one maintain this human condition? And, finally, how does one exhibitand thereby validateones humanity through public performances and activities?
The word potunus is a noun form that I gloss as human, or humanity, collectively. Literally, the word may be broken down as follows: po-, all; -tunus, good or complete. In its combined form, potunus is applied only to people and denotes their condition on a conceptual continuum of nonhuman (animal-like) to human.
Becoming potunus is a personal achievement for both men and women. Much has been written about individuality in Melanesian culture, but I know of no other society in which so much is focused on the individual to the detriment of community. The Kaulong said to me, If a person wants to live in peace, he or she lives in the bush alone. Since living in the bush alone is not human behavior (neither is fighting), the basic life problem is set: to be human one must live with others and one must do this without fighting, which is itself natural, expected, and animal-like.
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