Freiburg (Breisgau), Univ., Diss., 2002. / Computerdatei im Fernzugriff.

Zugl.: Diss. Universität Basel, 1991. / Based on the author's thesis, Universitaet Basel, 1991. Originaltitel: Falsch gehandelt - schwer erkrankt. Includes bibliographical references (p. 313-325) and index.

Freiburg (Breisgau), Universiẗat, Diss., 2002.

Universiẗat, Diss., 2005--Marburg.

This dissertation examines the ways in which a Papua New Guinean people, the Maisin of Collingwood Bay in Oro Province, have over the years responded to and appropriated a version of Christianity brought to them by Anglican missionaries. The Maisin treat Christianity not as a foreign imposition, but as an integral part of their total religious conceptions, activities and experiences. Almost a century of documented Maisin history reveals a consistency related to what is here called a "social ideology": a complex formed by idioms of asymmetry between senior and junior kin and allies, equivalence in exchanges between a range of social categories of persons, and complementarity between the sexes. Extensions of the social ideology to the developments of the post-contact society are explored in the contexts of a growing dependence on money and commodities, unequal access to education and jobs, large-scale out-migration, the material requirements of the local church, and church regulations concerning social behaviour. The social ideology is also extended to sorcerers, ancestral ghosts, bush spirits, and Christian divinities. The analysis shows that Maisin experience indigenous and Christian elements as realities that exist within a single religious field. Working from the premise that religion is an aspect of the people's total experience and not a separate cultural institution or sub-system, the thesis explores the modes by which the Maisin create and discover coherence between the various elements within the religious field. The most important points and occasions of religious coherence are those in which the moral precepts of the social ideology are joined with conceptions of spiritual entities towards the explanation and resolution of problems. Three "religious precipitates", as these moments of coherence are termed, are analysed: the village church, healing practices, and death rites. A major finding of this study is that Maisin articulate their assumptions about local sorcerers, ghosts, and spirits within idioms of conflict between kin and affinal groupings, but speak of God, Christ and the church as symbols of community solidarity. The village church is analysed as a point of convergence of the social ideology, economic aspirations, memories of past interactions with missionaries, and Christian teachings and forms. The primary religious importance of the church is as a condensed symbol of communitas that transcends the inherited divisions of the social order and the contradictions of present political and economic conditions. / Arts, Faculty of / Anthropology, Department of / Graduate

"Community" is a word that suffuses Western discourse. Its use is widespread in both popular and in the more specialized languages of anthropology and sociology. Though rich in meaning, "community" is yet often employed to arbitrarily bind people together 'from the outside'. Thus 'a community', 'peasant communities', and so on, refer to bounded entities that are there. This thesis begins by taking community as a problem. For though we write easily .about, and easily apply, the concept of 'a community', the notion of being 'in community', taking community to refer, to a shared or common quality or state of being, is not so easily applied, let alone thought. What ivS therefore explored is a notion of community as a process, both generally and in relation to a particular Papua New Guinean people, the Orokaiva. As a process, community is taken to be 'emergent', rather than 'there'. "Community" is subsequently developed as an alternative paradigm of order to the descent-based models of Williams, Crocombe & Hogbin, Rimoldi and Schwimmer. The Orokaiva plant emblem, a central symbol of Orokaiva sociality, is focused on. Stemming from a notion of 'emergent community', the interrelated .problems of identification, affiliation, ideology, and context are selected and pursued in relation to the Orokaiva plant emblem. I follow McKellin's (1980) delineation of three ordering principles -- lineality, territoriality, and exchange/commen-sality -- from Managalase kinship ideology; these same three principles are shown to underlie some Orokaiva notions of plant emblem identification. Taking these ordering principles together with some Orokaiva notions of "substance", a complex of interrelated Orokaiva ideas is delineated. It is this ideational order which is hypothesized as constituting the ideational resources engaged in the indigenous rationalization of Orokaiva sociality. Some contexts generated by three events -- birth, marriage, and death -- are analysed in the light of that complex of ideas termed an 'ideology of community'. Referred to as 'contexts for community' , they suggest some of the possible ways in-which the ideational order is utilized to close the ambiguities of sociality and make the phenomenological dimension of "community" visible. Reliant upon the ethnographic work of others, this thesis is primarily forwarded as a problem-seeking, rather than a problem-solving study. Will "community" ever be found among the Orokaiva? / Arts, Faculty of / Anthropology, Department of / Graduate

京都大学 / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第20493号 / 地博第212号 / 新制||地||76(附属図書館) / 京都大学大学院アジア・アフリカ地域研究研究科東南アジア地域研究専攻 / (主査)教授 岡本 正明, 教授 水野 広祐, 教授 藤倉 達郎 / 学位規則第4条第1項該当 / Doctor of Area Studies / Kyoto University / DGAM

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Bibliography: leaves 145-159.

Doctor of Philosophy(PhD) / Menggwa Dla is a Papuan language spoken in Sandaun Province of Papua New Guinea and Kabupaten Jayapura of Papua Province, Indonesia. Menggwa Dla is a dialect of the Dla language; together with its sister language Anggor (e.g. Litteral 1980), the two languages form the Senagi language family, one of the small Papuan language families found in North-Central New Guinea. The main text of this thesis is divided into seven chapters. Chapter 1 introduces the linguistic, cultural and political landscapes of the Indonesia-Papua New Guinea border area where the Dla territory is located. Chapter 2 introduces the phonology of Menggwa Dla; described in this chapter are the phonemes, allophonic variations, phonotactics, morpho-phonological processes, stress assignment and intonation of the language. The inventory of phonemes in Menggwa is average for a Papuan language (15 consonants and 5 vowels). The vast majority of syllables come in the shape of V, CV or C1C2V where C2 can be /n/ /r/ /l/ /j/ or /w/. In C1C2V syllables, the sonority rises from C1 to V (§2.2.2). Nevertheless, there are a few words with word-medial consonant sequences like ft /ɸt/, lk /lk/, lf /lɸ/ or lk /lk/ where the sonority drops from the first to the second consonant; the first consonant in these sequences is analysed as the coda of the previous syllable (§2.2.3). Chapter 3 is an overview of the word classes in Menggwa Dla; the morphological, syntactic and semantic properties of the three major word classes (nouns, adjectives and verbs) and the minor word classes are compared in this chapter. Chapter 4 describes the properties of nouns and noun phrases; the person-number-gender categories, noun-phrasal syntax, nominal clitics and personal pronouns are outlined in this chapter. Menggwa Dla has a rich array of case, topic and focus markers which comes in the form of clitics (§4.5). Subject pronouns (‘citation pronouns’) only mark person (i.e. one for each of the three persons), whereas object and genitive pronouns mark person (including inclusive/exclusive first person), number, and sometimes also gender features (§4.6). Chapter 5 introduces various morphological and syntactic issues which are common to both independent and dependent clauses: verb stems, verb classes, cross-referencing, intraclausal syntax, syntactic transitivity and semantic valence. Cross-referencing in Menggwa Dla is complex: there are seven paradigms of subject cross-reference suffixes and four paradigms of object cross-references. Based on their cross-referencing patterns, verbs are classified into one of five verb classes (§5.2). There is often a mismatch between the number of cross-reference suffixes, the semantic valence, and the syntactic transitivity within a clause. There are verbs where the subject cross-reference suffix, or the object suffix, or both the subject and object suffixes are semantically empty (‘dummy cross-reference suffixes’; §5.3.2). Chapter 6 outlines the morphology of independent verbs and copulas. Verbal morphology differs greatly between the three statuses of realis, semi-realis and irrealis; a section is devoted to the morphology for each of the three statuses. Chapter 7 introduces the dependent clauses and verbal noun phrases. Different types of dependent verbs are deverbalised to various degrees: subordinate verbs are the least deverbalised, chain verbs are more deverbalised (but they mark switch-reference (SR), and sometimes also interclausal temporal relations), and non-finite chain verbs even more deverbalised. Further deverbalised than the non-finite chain verbs are the verbal nouns; verbal noun phrases in Menggwa Dla functions somewhat like complement clauses in English. In younger speakers speech, the function of the chain clause SR system has diverted from the canonical SR system used by older speakers (§7.2.2). For younger speakers, coreferential chain verb forms and disjoint-reference chain verb forms only have their coreferential and disjoint-referential meaning — respectively — when the person-number-gender features of the two subject cross-reference suffixes cannot resolve the referentiality of the two subjects. Otherwise, the coreferential chain verb forms have become the unmarked SR-neutral chain verb forms. At the end of this thesis are appendix 1, which contains four Menggwa Dla example texts, and appendix 2, which contains tables of cross-reference suffixes, pronouns, copulas and irregular verbs.