The People of the Trobriand Islands Located on the east banks of the New Guinea, lies the Trobriand Islands, a peninsula made up of coral islands that surround the Lusançay lagoon and the Solomon Sea. The Trobriand consists of four major islands; Kiriwana [largest], Kaileuna, Vakuta, and Kitava. Known as the Islands of Love, The Trobrianders, an indigenous group of people of “light brown color, slightly built, and not very tall” are densely populated (Young 1979). According to Weiner, most of the population of “12,000 natives reside on Kiriwana inhabiting over 60 villages” (Weiner 1988). It is not uncommon for many of the villagers to speak and converse in multiple languages, since numerous Austronesian languages are spoken in New Guinea. …show more content…
However, the language used in the Trobriand Island, “is Kilivila, which is used in 5 different dialects” (Weiner 1988). The people of the Trobriand Islands engage in different customs, but in spite of modernization, they have been able to preserve much of their culture. Since the early 1700s, the people of the Trobriand Islands have always held a special interest for anthropologists. Originally, the name Trobriand was derived from a renowned lieutenant, Denis de Trobriand, of the D'Entrecasteaux's frigates, who sighted the “clusters of coral atolls in 1793” (Young 1979). Furthermore, it was not until the late 1900s, when Bronislaw Malinowski held a keen interest in the Trobriand way of life, which was different from typical western cultures. Arguably one of the first anthropologists of Papua, Malinowski made several expeditions to the Trobriand people and observe the abrupt courtship activities and rituals. Between 1914 and 1920, he lived among the Trobriand and gathered his observations, while placing a great emphasis on the roles of the males in the society. Following Malinowski’s work, other anthropologists have performed many studies on the islands, as well as Annette Weiner. However, Weiner ferried a different approach and focused on the female influence in the social system (Weiner 1976). While encountering various amounts of information that had been overlooked for nearly sixty years, Weiner was able to confirm Malinowski’s discoveries as well as deliver an insight on a culture both obscure and compelling. For one thing, in Weiner’s ethnographic work, the social and economic differences are illustrated by the Trobrianders’ ideology that is centered on their matrilineal.
Family is sacred, but their social life is contrasting to their views about reputation and disguising. The Trobrianders believe that “they must disguise their true feelings towards others”, or sorcery would be the punishment (Weiner 1988). For instance, it is forbidden during “mortuary ceremonies to reveal any ounce of melancholy towards the [dead]” (Malinowski 1985). Because of the belief that “birth and death represent the interconnected meaning behind life”, to show sadness or sorrow would imply that one had a part in the death (Young 1979). Apart from the lack of mourning, the Trobrianders have a strict eating etiquette. It is a cultural norm amongst the Trobrianders to eat in separate rooms, and not in the presence of others (Weiner 1976). While there are a limited amount of exceptions, sharing and chewing betel nut in front of others is socially acceptable. Moreover, it is a traditional activity where the betel nut is a stimulant, and when chewed it stains the teeth a dark, red …show more content…
hue. One would be amazed how convoluted the economy of the Trobriand is. While Malinowski’s resided in one of villages, he discovered “that [yams] were a form of currency” (Weiner 1988). One of the most symbolical representation of wealth, Malinowski noted the importance of yams and how they held much value over money. The yam was used in many traditional transactions such as the Trobriand marriage customs and the yam competitions. Speaking about marriage customs, the husband-to-be must house all his possessions to obtaining yams for his bride and create a yam house. In addition, yams are distributed to the sister’s husband when she marries again or when a member of husband’s family dies. Malinowski describes how the yam competitions are constructed by the men, in order to show off their wealth. In these competitions, the man who was able to give large amounts of yams to their guests, elevated in status and power (Young 1979). Weiner introduces the banana leaves and skirts, used by the women as a counterpart to men’s currency. Although, Weiner understands how these items hold no proportionate value, they are equally symbolic, because they help pay off debts from members of other lineages who were closely related to a relative who passed away. In other words, the wealth of a dead person’s lineage is measured by the quantity and quality of the bundles of skirts (Weiner 1988). “Chastity is an unknown virtue” (Malinowski, 1922:53).
In the Trobriand society, marriage and courting are quite different from cultures in the Western world. According to Malinowski, the rituals consists of Trobriand children experimenting with their sexuality with their future spouse. At the age of infancy, the Trobrianders believe that “the relation of suckling to its mother…” is the first introduction to bodily contact and desire by nutrition” (Malinowski, 1985:245). Around seven years of age, “erotic games” are presented to the children in form of fondling and caressing (Malinowski 1985). And by the age of eleven to thirteen, the youth are already pursuing sexual partners engaging in casual affairs before they are ready to settle down. Marriage is among the most important aspects of a clan. As Weiner described, this [act of mating] must occur between two, distinguished clans. Thus creating a new relationship of great importance. However, Lepani discusses how “Trobriand women are free to exercise autonomy in choosing their sexual and marital partners” (2015:54). When a couple has decided for marriage, an announcement is given outside of the groom’s household. According to Malinowski, the ceremony will occur later on that day and the bride’s mother will bring cooked yams to seal the marriage between the new couple. In addition, the groom will present a longer skirt, in order to replace the shorter one on his bride to signify that her sexual freedom is
over.
In short, Hudarto first introduces the topic of Californian Indians’ sexuality. He goes over their most common practices when it comes to the varying types of relationships and the different ways they would practice sexual intercourse. Hudarto also discussed the way it would affect the harmony between tribes and their economic and social ranks. The author then goes on to describe the beliefs of the Spaniards, and he points out how a lot of the Indians’ common
All the way through Migdim's incident with arranged marriages, we can understand the old customs that has to do with marriage. It is obvious that, although women were believed to be obedient, they were capable to effectively convince men. Yet, today there seems to be a sign toward polygamous marriages that are eventu...
The social and political organization of the Basseri and the Nuer are very much different. The Basseri’s social organization is based upon that of nuclear families; they are also neolocal, meaning that upon marriage a couple starts their own nuclear family in a new tent. After marriage, in order for the couple to begin a new household, the husband usually receives part of his father’s herd and at times, if not given any animals, the husband can work and receive animals as a payment. During the spring, the nomadic tribes can be supported in large numbers in a single camp; while during the winter, camps are setup in smaller groups. The Basseri reckon descent patrilineally where inheritance is usually from father to son. A woman bestows membership rights to her own tribe or her offspring. The Basseri consider themselves one unified tribe because they are all subsumed under the authority of a single leader, the chief of all the Basseri.
In the colonization of Turtle Island (North America), the United States government policy set out to eliminate the Indigenous populations; in essence to “destroy all things Indian”.2 Indigenous Nations were to relocate to unknown lands and forced into an assimilation of the white man 's view of the world. The early American settlers were detrimental, and their process became exterminatory.3 Colonization exemplified by violent confrontations, deliberate massacres, and in some cases, total annihilations of a People.4 The culture of conquest was developed and practiced by Europeans well before they landed on Turtle Island and was perfected well before the fifteenth century.5 Taking land and imposing values and ways of life on the social landscape
The first chapter begins with an exploration of love and marriage in many ancient and current cultures. Surprisingly many cultures either avoid the discussion of love in marriage or spit on the idea completely. China and other societies believed that love was simply a product of marriage and shouldn’t get too out of hand, while a few Greek and Roman philosophers shunned excessive
of learning, the brides tend to be obedient, in which lack of leads to violence and other
Coontz does not give much evidence or background on these cultures. It seems that she did not do much research to be able to back up what she says. Yes, Coontz gave us facts on the history of the marriage and love in these cultures but she never talks about modern marriage and how these cultures have evolved throughout time besides marriage in modern America. Coontz mentions Modern American marriage but never talks about the history of it whatsoever. This creates a little bit of frustration because she is trying to compare other cultures to the Modern American ways of marriage and love without any
In Benedicts point of view, rituals are driven by the need to have higher status, also from an inherent need for competition and superiority. While in Rappaport’s point of view in the context of the Tsembaga, materials are far more important than status, especially because they live in an egalitarian society.
Marriage among the Pipil was monogamous. Women were married soon after menarche. After reaching puberty, men worked 5-7 years in preparation for marriage; therefore, most husbands were at least 3-5 years older than their wives. Families tended to organize marriages while accounting for the bride’s and groom’s wishes. The groom’s family presented a dowry of fruit trees, cotton, hens and other goods to supplement the man’s contribution to the bride price. The bride’s family would reciprocate with their own contribution.
Generally people misunderstood the concept of walking marriage. They would think that the couplings in the society will last only in a short term, but in fact, the women would spend her life with a particular partner for a longer term. Many anthropologists (2009) define this relationship as “serial monogamy” in which an individual has only one partner at any one time. The term “one time” in this particular context can sometimes shift to a longer period which last for a lifetime. Although the relationship between partners may be a long term, the father will never live with the woman’s family or vice versa. The man and the woman will continue to live and taking responsibilities of their own family separately. Significantly, when children are born, ...
During the Nara Era, and some time before, the concept of marriage was totally different from the concept we know today. It is called "Tsuma Toi Kon." "Tsuma" means wife; "Toi" means to visit; "Kon" means marriage. In order to explain the marriage during this era, I will present an example of the typical interactions between men and women.
Early America was sexually active. One third of the brides were pregnant on their wedding day. Sexual relations were a part of courtship. “Bundling was the custom that allowed couples to sleep on the same bed without undressing.” “Erastus Worthington, a local historian, noticed the custom in 1828, of females admitting young men to their beds, who sought their company in marriage.” In large cities, prostitution became more common and was priced according to location.
One of the most important aspects of anthropology is the understanding of how a culture relates to their environment. Thus, Synge’s imagery of the islands is instrumental in the reader’s grasp of the people and the culture which Synge is trying to describe. Synge develops the landscape in two different wa...
Since the beginning of time, mankind began to expand on traditions of life out of which family and societal life surfaced. These traditions of life have been passed down over generations and centuries. Some of these kin and their interdependent ways of life have been upheld among particular people, and are known to contain key pieces of some civilizations.
When all rites are paid, a feast is organized for close relatives. In most cultural traditions the boy has to meet the girl and her family to ask for her hand in marriage. After procession, bride and groom see each other in complete freedom.