Forschungen auf den Salomo Inseln und dem Bismarck Archipel Band III Volk

[Title Page and Preface to Volume III]: The title page and preface for Volume III of Richard Thurnwald's research on the Solomon Islands and Bismarck Archipelago. Thurnwald outlines his sociological methodology, emphasizing documentary evidence and indigenous perspectives over abstract theory, and notes the practical applications of his statistical data for colonial policy. [Table of Contents]: A detailed table of contents for the volume, divided into four parts: life stages (puberty, marriage, death), economy and state, historical events, and genealogical tables/statistics. [Introduction: Sociological and Ethnological Methodology]: Thurnwald discusses the theoretical framework for his sociological study of indigenous life. He argues for an objective, analytical approach using genealogical tables as a primary tool for understanding social norms, population dynamics, and the relationship between technology and land use. He describes the society in Buin as primarily agrarian with emerging political structures influenced by conquest and personal prestige rather than institutionalized power. [Life Stages: Puberty and the Unu Festival]: This section details the transition from childhood to adulthood for boys in Buin. It covers early childhood, the development of economic independence, and the complex 'Unu' festival. The Unu festival serves as a formal entry into the blood-revenge alliance system, involving panpipe music, specific ceremonial hair-cones (iróbere), and symbolic tree-carrying rituals to solidify alliances between chiefs. [Marriage Customs and Social Regulations]: An examination of marriage practices across various islands, focusing on the 'bride price' (abuta) system in Buin, which Thurnwald interprets as a mechanism for peace-making between potentially hostile groups. It describes the rituals of courtship, the transfer of wealth, living arrangements, and the social consequences of adultery or divorce. It also contrasts these with the 'marriage by capture' and the 'Pipil' love-magic festival on the Gazelle Peninsula. [Death and Burial Rites: The Case of Tom]: A detailed ethnographic account of the death and cremation of an individual named Tom in Buin. Thurnwald describes the mourning process, the distribution of the deceased's shell money, the specific body painting of the bereaved, and the nocturnal cremation ceremony, including the ritual songs and the symbolic destruction of the deceased's possessions. [Burial Customs and Funeral Feasts in Buin]: Detailed description of burial preparations and cremation rituals in Buin. It covers the preparation of the body with weapons and ornaments, the construction of the pyre (Scheiterhaufen) using specific wood layers and Taro shoots, and the distinction between burials for those who died natural versus violent deaths. [Mourning Rituals and the Hair-Cylinder (Haardüte)]: Explains the practice of growing hair into a cylindrical shape (Haardüte) during the mourning period of 9-10 months. It details the use of banana leaves, coconut oil, and earth pigments (red and black) for hair treatment, and the social obligations of relatives to participate in the final funeral feast. [The Cremation Process and Post-Mortem Offerings]: Describes the timing and execution of the cremation, the collection of bones, and the transition of the deceased's spirit into an 'Oliga'. It introduces the use of knotted strings (Knotenrechnungsschnur) to track the days until specific post-funeral rituals, including hunting trips and food offerings (gonugai) to the spirit. [Funeral Feasts and Distribution of Property]: A comprehensive list of the various funeral feasts (tabugu, guinke, cino) and the distribution of the deceased's property. It details the slaughtering of pigs, the distribution of shell money (abuta), and food taboos for relatives. It also notes the exclusion of women from the inheritance of property. [The Ritual of Spear Breaking (dābe)]: Describes the 'Spear Breaking' ritual used to select a revenger (mukamuka) after a death. Participants from neighboring villages compete; the one whose spear breaks first becomes the primary revenger. This act serves as a formal declaration of alliance and a commitment to blood revenge or spiritual protection. [Burials for Lower Classes, Women, and Murder Victims]: Contrasts the elaborate funerals of chiefs with the simpler rites for the lower class (mamagu) and women. It also details the specific procedures following a murder, including alarm signals and the murderer's obligation to host a feast. Includes comparative notes on burial practices in Choiseul and Vellalavella involving skull preservation. [Economy: Settlements, Housing, and Agriculture]: An overview of the economic life in Buin. It describes the inland settlement patterns necessitated by coastal raids, the structure of stilt houses for defense, and the gendered division of labor in agriculture. Taro and Yam cultivation is the primary food source, managed largely by women, while men handle palms and clearing. [Hunting, Fishing, and Food Preparation]: Details the methods for obtaining and preparing animal protein, including trapping pigs and opossums, and various fishing techniques. It describes culinary recipes for Sago, Taro, and fermented 'cheese' in Bambatana. It also explains salt extraction from seawater and plant ash, and the limitations of food preservation (smoking). [Property, Trade, and Inter-Island Relations]: Discusses concepts of land ownership (communal clan land vs. individual product of labor) and the specialized production of goods like pottery or stone tools. It describes the trade networks between the coast and the interior, and inter-island relations with Choiseul and Vellalavella, including historical headhunting raids. [Barter, Land Sales, and Market Customs]: Analyzes the nature of barter in Buin, emphasizing that exchange is often viewed as a friendship act rather than pure commerce. It details the process of selling small plots of forest land for shell money (abuta) and the etiquette of trading in the 'Sprechhalle' (meeting hall) versus private residences. [Value, Currency, and Shell Money (Abuta and Onu)]: Examines the role of shell money (abuta and mimic/onu) as a medium for social functions like bride price and blood money rather than general trade. It provides specific value equations (e.g., how many fathoms of shell money equal a pig, a spear, or a murder fine) and mentions the introduction of European imitation armrings. [Numeracy, Timekeeping, and Land Leasing]: Describes methods for counting days and large numbers (up to 1000) using knotted strings or beads. It also explains the system of land leasing ('Teilbau'), where a tenant pays a portion of the harvest to the landowner and the chief as a form of tax (bitoiu). [Credit, Interest, and Labor Hire]: Details the credit system where chiefs act as 'bankers,' lending shell money for marriages or alliances. It explains high interest rates paid in pigs or labor, the hereditary nature of debt, and the practice of hiring labor for clearing forest land in exchange for food and 'consolation payments' (mamako). [Debt Collection and Social Order (Schuldeintreibung)]: This section examines the social and legal mechanisms of debt collection in Solomon Island societies. Thurnwald argues that debt is viewed as a criminal violation of social reciprocity rather than a mere civil matter. He describes various methods of enforcement, including the pledging of coconut trees (bambaré), debt servitude where the debtor works for the creditor, and the role of the chief as an intermediary or enforcer. Regional variations in Choiseul, Bambatana, and Songa are detailed, highlighting how chiefs often profit from the mediation process by collecting fines. [Inheritance and Distribution of Assets (Erbgang)]: A detailed analysis of inheritance laws and the distribution of a deceased person's assets. The author explains that inheritance is not individualistic but involves the entire kinship group. Key concepts include 'migino' (money distribution) and 'tapugu' (funeral feasts). The text explores the roles of sons, maternal uncles, and nephews in the inheritance process, and how funeral expenses often consume the entire estate, turning inheritance into a social obligation rather than a financial gain. Specific customs in Songa regarding marriage and property are also noted. [Political Organization: The Role and Hierarchy of Chiefs]: This section outlines the political structure of Buin, describing a hierarchy of chiefs ranging from 'Kleinhäuptlinge' (house fathers) to 'Oberhäuptlinge' (paramount chiefs). It details the 'Unu' bond that links followers and lesser chiefs to higher authorities, creating an aristocratic system. Thurnwald explains that while chiefs have significant influence, they act as 'primus inter pares' rather than absolute judges. The text also provides an extensive list of kinship and social terminology used to define relationships between the chief and his people. [Chiefly Authority, Penalties, and the 'Namensmann']: Discussion of the limits of a chief's power and the specific role of the 'Namensmann' (factotum or vizier). Thurnwald provides examples of how chiefs handle disobedience or property damage (such as killing a chief's pig) through fines or expulsion. A case study from Songa (Vellalavella) illustrates a chief's lack of coercive power in certain labor disputes, highlighting the nuanced nature of indigenous authority. [The Chief's Hall (Häuptlingshalle) and Ritual Functions]: A description of the 'Häuptlingshalle', the architectural symbol of chieftainship. These halls serve as assembly points for men, workshops for crafting weapons, and sacred sites for ancestor worship. The text details the layout of these halls, their location in large clearings for security, and the presence of slit-drums (Holztrommeln). It also notes the exclusion of women and strangers, and the display of enemy skulls and war trophies as ritual objects. [Consecration of the Hall and Human Sacrifice Rituals]: This section describes the violent and complex rituals involved in consecrating a new chief's hall. It details the practice of human sacrifice (often a person purchased from another chief), the display of the body on a tree, and the eventual preservation of the skull. Thurnwald describes a 'model festival' performed for him, which included target practice (duke) with spears and arrows directed at representations of human body parts. The section concludes with the specific offerings made to ancestor spirits (Oligas) at the hall's central pillar. [The Custom of the Duel (Uneqi)]: An examination of the 'uneqi' or ritualized duel used to settle disputes, particularly those involving adultery. Unlike total war, these duels are moderated by the chief and intended to result in wounding rather than death. Thurnwald compares these practices to observations of Australian Aborigines, noting the role of 'seconds' (relatives) and the use of the duel as a form of controlled social discipline. [Warfare: Causes, Weapons, and Peace-Making]: A comprehensive overview of warfare in Buin. Thurnwald notes that wars are usually sparked by women or blood revenge rather than land conquest. He describes the 'kore' (battle clearing), the destruction of crops, and the specific weapons used (clubs, spears, bows). The text details the tactical nature of spear fighting and the use of traps. Crucially, it explains the peace-making process involving the payment of shell money (where the side with more losses often receives more money) and a ritualized betel-chewing ceremony between opposing chiefs. [Violations of Social Order: Killing and Sorcery]: Thurnwald analyzes indigenous concepts of crime, focusing on killing and sorcery. He notes that homicide is not viewed with the same moral abhorrence as in Western law but is a matter of revenge. Sorcery is often considered a more serious violation because it is mysterious and blamed for all non-accidental deaths and illnesses. The author also provides a psychological profile of the 'native' reaction to stimuli, suggesting a lack of intellectual control over affects. [Violations of Marriage Laws and Adultery]: This section covers violations of marriage restrictions, including 'rougano' (incest/totem violations) which result in social boycotts rather than physical punishment. It details the three forms of adultery (seduction, visiting, and abduction) and the corresponding fines in shell money. Regional practices in Songa are described, where adultery might be settled by killing a member of the offender's kin or through the payment of large shell money rings (njiku). [Property Crimes, Justice, and Punishment]: An analysis of property offenses, which are rare and usually involve disputes over trees or crops. Thurnwald explains that there is no formal court system; justice is a personal matter of revenge or negotiated settlement. He describes the use of oracles to identify unknown thieves and the various forms of punishment, which are essentially 'revenge in the form of punishment'. The section also mentions the lack of formal asylums, though certain sacred sites (like Marabita) offer temporary safety due to spiritual fear. [Historical Events: Wars and Conquests]: The final part of this chunk provides concrete historical accounts of local conflicts. It describes the war between Déuro and Mongai, detailing the use of tomahawks and the ritual treatment of enemy skulls in the assembly hall. It also recounts the conquest of Alu by people from Mono, led by Tulube and the brothers Poreci and Bagara, which resulted in the displacement of the original inhabitants to other islands like Bougainville. [The Sorcerer Bauru and the Conflict between Morou and Mamaromino]: This section details the activities of the sorcerer Bauru, who was known for performing seduction magic (binau) and manipulation magic. It describes how Bauru influenced Mautu, the chief of Mamaromino, to kill a man named Laimu from Morou, triggering a protracted and violent conflict between the two villages. The text chronicles the cycle of revenge, including the burning of houses, the killing of children, and the destruction of vital agricultural resources like coconut, betel, and sago palms. The conflict persisted through generations, only being suppressed by the arrival of police soldiers, though deep-seated tensions and travel restrictions between the groups remained at the time of writing. [The Mono Invasion of Muituru]: A detailed historical account of the Mono people's invasion of Muituru. It describes the surprise attack during a house-building feast, the specific combat between chiefs Ankabere and Marebac, and the subsequent pursuit and rescue of prisoners. The text also explains the cultural custom of keeping chief's children in seclusion until they have proven themselves in battle. [The Siege of Karau (Pogocika)]: This section recounts the conflict between Pogocika and his brother-in-law Pisitom. After Pogocika repeatedly insulted his wife Opúnai regarding her slain brother, Pisitom led a siege against Pogocika's ornate stilt house. Despite Pogocika's attempts to buy peace with shell money, the attackers burned the house, leading to Pogocika's death in the flames and subsequent retaliatory killings. [The Killing of Arero and the Life of Kitu]: A narrative explaining the death of Arero, which stemmed from an adulterous relationship and a dispute over bride price. It details a five-month war involving various villages and the introduction of firearms from Alu. The segment transitions into a biographical sketch of Kitu (Barakossi), his service under Europeans like Sam Atkinson, and his land disputes involving the mission at Matketai. [Fraternal Strife in Bureburu and the Great War over Manta]: Covers two major conflicts: a dispute between half-brothers Magatu and Montai over restricted paths and plantations, and a large-scale war caused by a marriage dispute involving Manta. The latter conflict involved complex magic (Imi-leaves) and a massive alliance of villages. It concludes with the author's intervention to establish peace between Aku and Bemu in 1908. [Genealogical Tables: Methodology and Statistical Analysis]: Thurnwald presents the methodology for his genealogical research in Buin and Lambutjo, noting the difficulties in naming and memory beyond two generations. He provides a comprehensive statistical analysis of 1,672 individuals, discussing mortality causes, gender ratios (noting a surplus of males in younger generations), and a significant decline in birth rates attributed to the introduction of diseases from European contact. [Index to the Genealogical Tables]: An alphabetical index (Register) for the genealogical tables. It lists keywords ranging from causes of death (e.g., alligator attacks, falling from trees) to social concepts (adoption, shell money, divorce) and specific village names. This serves as a cross-reference for the detailed family histories provided in the subsequent tables. [Genealogical Tables: Ugano, Muituru, Morugontoni, Kanauro (Tables 1a-5d)]: The first set of detailed genealogical tables (1a through 5d) covering the lineages of Ugano, Muituru, Morugontoni, and Kanauro. It includes specific names, marital connections, and footnotes regarding individual fates, such as deaths in battle or service to Europeans. Key figures like Pinoko and Ankahere are documented across generations. [Genealogical Tables: Aku, Nakurei, Mono (Tables 6a-7)]: Genealogical tables (6a through 7) focusing on the Aku and Nakurei regions and their connections to the Mono people of Treasury Island. Includes references to the lineage of 'King Gorai' and notes on the founding of settlements by Mono migrants. Footnotes provide ethnographic context on marriage costs and local legends. [Genealogical Tables: Mamaromino, Nakaro, Kugumaru (Tables 8a-11b)]: Genealogical tables (8a through 11b) for Mamaromino, Nakaro, and Kugumaru. These tables are rich with annotations regarding tribal conflicts, deaths by 'giftzauber' (poison magic), and individuals working in colonial centers like Kokopo. It tracks the movement of families between inland and coastal regions. [Genealogical Tables: Tarlai, Kikimogu (Tables 12a-13d)]: Genealogical tables (12a through 13d) for the Tarlai and Kikimogu regions. Highlights the influence of Chief Cibirou and includes specific legal cases, such as the payment of shell money (abuta) for accidental killings and the lack of blood revenge for justified executions by a chief. [Genealogical Tables: Kararu, Mamaromino, Morou (Tables 14a-16f)]: A large set of genealogical tables (14a through 16f) documenting the interconnected families of Kararu, Mamaromino, and Morou. Annotations mention the impact of 'bubiú' (respiratory epidemics), migrations caused by conflict, and the complex web of marriages between rival village groups. [Genealogical Tables: Marabita, Kikimougu, Nakaro (Tables 17-21)]: Genealogical tables (17 through 21) for Marabita, Kikimougu, and Nakaro. Includes data on individuals moving to Fauro and the continuation of lineages through various marriages. It notes specific deaths from malaria (milzschwellung) and combat. [Genealogical Tables: Nakaro, Kugumaru, Nakorei, Aku (Tables 24-28)]: Final set of genealogical tables for the Buin region (24 through 28), covering Nakaro, Kugumaru, Nakorei, and Aku. Includes extensive notes on social standing, deaths attributed to the 'kobold', and the complex relationships between the villages of the Daguai region. [Genealogical Tables: Lambutjo (Balamot) (Table 29)]: The beginning of the genealogical tables for Lambutjo (Balamot) in the Admiralty Islands. It starts with the lineage of individuals from Banissi and Sivina on the main island of Manus, documenting the cross-island connections. [Genealogische Tafeln und Lebensgeschichtliche Notizen (Fortsetzung)]: This final segment concludes the genealogical records and ethnographic notes from the Solomon Islands and Bismarck Archipelago. It details adoption cases, marriage alliances between different island groups (such as Lou, Bak, and Manus), and provides extensive footnotes on individual life histories, causes of death (including disease and violence), and the impact of white settlers on local warfare. The text also records traditional moral teachings given by elders to the youth and describes specific cultural practices like the construction of fish traps (kalou) and the legal resolution of marital disputes involving shell money compensation.