Idioms of Ethno-Historiography among the Peoples of Central Flores, Eastern Indonesia
政治説話の構造分析..
16c Islam > Portuguese 17c, 18c Portuguese > Dutch 19c Dutch (kerajaan Endeh) 20c Dutch (direct involvement)
Nga’o-Ja’o-’Aku Ende Lio
Nga’o tana ->pu’u muku ->clan(’ata) Ja’o tana ->lineages ’Aku tana ->clan ->lineages
Ego >> agnates >> cognates >> affines >> strangers
D'ena Rh'ewa lived in Kepi. He begot a daughter, Sara D'ena, and then two sons, Tana D'ena and Nggenda D'ena. Sara got married first, among the three children of D'ena Rh'ewa. Even though the husband of Sara D'ena completed the bridewealth payment, D'ena Rh'ewa asked them to stay with him. When the two sons got married, the elder son, Tana D'ena, lived in the original Kepi, i.e.Kepi wawo, the younger son, Nggenda D'ena, moved into a new site, Kepi ora and Sara and her husband went into another new site, Kepi wena.
wife-giver wife-taker
------------------------------------+
| (brothers) (sister)|
|-----------------+ |
| | |
elder younger |
brother brother |
| | |
Kepi wawo Kepi ora Kepi wena
(stranger)M Rangga M Tana
| |
M Rh\'ewa M Raka
| |
M D\'ena M Demu
| |-----------
| | |
M Sara M Tegu F ======= M
| | |
M R\'endu M Dhara M Rhorho
Kepi wawo Kepi ora Kepi wenaWG WT WG WT
----------- ------------
| | | |
Kepi wawo Kepi ora Kepi wenaR'endu Sara is said to have had a long penis and made intercourse with girls on Pulau Ende from Kepi, then his penis was cut by an inhabitants of Pulau Ende who got so angry to find the real cause of the mysterious pregnancy. The most famous among them is D'ena Rh'ewa.
Once upon a time, a waterbuffalo entered the village of Kepi. People did not know its owner. D'ena Rh'ewa chased the waterbuffalo with arrows. He shot arrows and the buffalo fled. It passed Nio Gor'e and to the river (of Nanga Panda) and to Nanga Panda and then to the river of ’A'e Mbu'e. It went down into the water. D'ena Rh'ewa followed it into the water.
He found himself on a branch of a tamarind tree. There was a hut under the foot of the tree. An old man was living there. He was brooming when D'ena Rh'ewa was on the tree. As the old man broomed, D'ena Rh'ewa let the leaves fall. The old man, wondering what kind of bird was falling the leaves, looked up to find D'ena Rh'ewa there. He asked D'ena Rh'ewa to come down and become a friend since the old man had lived there by himself.
D'ena Rh'ewa climbed down and went into the old man’s hut. D'ena Rh'ewa said he was hungry and was given food. He heard a loud sound of gongs and drums from a distance. “Whatever can it be?” asked he and the old man answered, “It comes from the king’s palace. The king is dying.” D'ena Rh'ewa said, “it is very easy to cure the king.” “Then, please go and cure the king.” “No, I will not.” For a couple of days, they talked.
One day, the old man stole into the palace and told the queen that he knew a man who claimed that he could cure the king. Returning to the house, he was asked by D'ena Rh'ewa where he had been. But he did not say that he had been to the palace.
After a while, the queen visited D'ena Rh'ewa and asked him to cure the king. She said he should be given anything he wanted if he cured the king.
D'ena Rh'ewa went to the palace. He was shown into a bedroom where the king was lying ill.The king was the waterbuffalo and to his body was stuck an arrow, but nobody could see it but D'ena Rh'ewa. D'ena Rh'ewa told people to go away and leave the two of them alone. After all had gone, he pulled out the arrow. The king got well all of a sudden. Then D'ena Rh'ewa told the people to come in.
As the king got well, people slaughtered a waterbuffalo to celebrate the recovering. A big feast was held. The world in the water is different from this world. That is the world of the dead. So, what people slaughtered was not a waterbuffalo but a rat.
After the feast, D'ena Rh'ewa was asked what he wanted. He considered. “Here, a waterbuffalo is just a rat, so it would be useless to ask for it. Then it is better to ask for the daughter of the king.” He was given the daughter of the king and the people held a wedding ceremony. After the feast, D'ena Rh'ewa and his wife left for this world. They climbed up the tamarind tree. They heard a wild chicken, so they pushed themselves in that direction, to find themselves in ’A'e Mbu'e. They went along the river of ’A'e Mbu'e and arrived at a village Kek'e Ke'e~.
At Kek'e Ke'e~, D'ena Rh'ewa left his wife and went to the village Kepi by himself. In his departing, his wife told him, “When you go into the village, do not kiss, otherwise you will forget me and I will forget you.”
He went up to the village. Just outside the village, he found a drum, so he beat it. The villagers, wondering whoever it was that beat the drum in spite of their grief over the loss of their son, D'ena Rh'ewa, went there to find the very person. He was so delighted that he forgot his wife’s warning and was embraced and was kissed by the villagers. Then a feast was held.
After the feast, remembering his poor wife, D'ena Rh'ewa went to Kek'e K'e'e with the villagers. There they found a stone which had been D'ena Rh'ewa’s wife. D'ena Rh'ewa did what his wife warned him not to do, so she was petrified. The stone can still be seen in that place.
Once upon a time, some Portuguese people stayed in the lower part of the river. Kepi, the original village of Tana Rhorho, was situated upstream. These two peoples got along well with each other.
One day, when the Portuguese people went to the river to draw the water, they found the water smelling bad. So, they cried aloud, "‘a'e wau ra'e|" (“The water here smells bad|”). Hearing this and feeling affronted, the people there decided to wage a war against the Portuguese. Kepi, because of his friendship with the Portuguese, would not take part in the war party. Instead, it was headed by two men, named Rhorho and Rh'ea, both of whom were sisters’ sons of Kepi, (in this stage of the story, Kepi, originally a village name, is already personified).
After defeating the Portuguese, Rhorho and Rh'ea were going to hold a feast in a place called Raka Tupa. They sent a man on an errand to Kepi, asking him to come down from the mountain and join the feast. Kepi would not reply. They had sent messengers for seven days and seven nights, when Kepi finally said :
1 ja'o ndia As for me,
2 huu ng\'er\'e kuru My hair is like overgrown
pumbu weeds,
3 rhonggo ng\'er\'e My back is like a baked pig.
wawi koi
4 wiwi dhiki My lips are small,
5 rhema rho'o My tongue is tiny.
6 mepu ng\'er\'e manu Crouching like a chicken,
7 rh\'engg\'e ng\'er\'e Lying like a dog.
rhako
8 mepu 'iwa mb\'epa Crouching still, and not
moving,
9 rh\'engg\'e 'iwa m\'enggo Lying quietly, and not
stirring.
10 m\'er\'e si weta May the sisters be big,
11 rh\'ewa si 'an\'e May the sisters' sons be
long.On hearing this reply, Rhorho and Rh'ea said, “We will divide the jaw into two // (we will) cut the tongue into two”. They arranged the division of the former land of Kepi between the two of them. They went so far as to arrange also the system of the landtenure in each domain.
Rhorho said, tana ja’o ’iwa kow'e, sia murhu tendo murhu (“my domain is not of (???){kowe}~, where the rain falls first, there they may plant first”). ’ata mbo’o ja’o mbo’o (“if the others feel satisfied, I will be satisfied also”).
Rh'ea said, tana ja’o tana kow'e, ja’o tendo murhu, ’ata p'esa dh'eko (My domain is of (???){kowe}~, it is I who plant first, and then the others may follow me").
A woman called Nata Riwu, who had married with a Pau M'er'e man, had a horse called Wunu Korhi, “Lontar Leaf”. She sent the horse to her brother, Ndua Riwu, in Kepi, to ask for chalk, fish and such things. Ndua Riwu sent the things asked for on the horse’s back. They did this several times. Wunu Korhi was so clever that it did not need a man to ride it.
One day, ’Ogo Mbaka of Mbira Nui, captured the horse and slaughtered and ate it. Suspecting ’Ogo Mbaka’s having killed the horse, Nata Riwu went to his place and asked whether he knew anything about the horse. Then ’Ogo Mbaka replied:
We are not looking after your horse, If you were a man, I would kill you, Even though you are a woman, I will make your skull a container of palm wine, I will make your hair a filter for palm wine.
He went on to abuse her. Thus insulted, she went back to Pau M'er'e, crying. Her husband had been dead. The villagers would not stand up for her. So she went to her “father and brother”. But Ndua Riwu said:
ja'o ndia As for me,
wiwi dhiki My lips are small,
rhema rho'o My tongue is tiny.So she went to her sister’s place, T'eo Ndu’a, where Pambo Tika, her sister’s husband lived. Being asked for help, Pambo Tika gathered help from various persons, including S'e'e Nggoma, his patrilateral parallel cousin and J'edho Riwu, Nata Riwu’s brother to raise a war against ’Ogo Mbaka. ’Ogo Mbaka was defeated and deprived of his land, whose head lied in Watu Manu and whose tail lied in Raka Tupa, which became the land of Pau M'er'e.
------------------
| |
M Digo Wigho M Raja Kana
| |
: :
: :
| |-----------------
| | |
M M Nipa No'o F = M
| | |
M Do M Papu M Kaka Dupa
| |
M Nipa M P\'esa
| |
M Mbani M Kesu
Wolo Wa\'e Tanah Djea Nanga Panda(First the teller recites the series of place names along the boundary of Tana D'ea, and then continues to recite the series of place names along which Digo Wigho and Raja Kana are believed to have moved on various accounts, such as small pox etc.)
Digo Wigho had an adulterous relation (and at the same time incestuous one) with his brother-in-law [1]’s wife. Slaves carried Digo Wigho to the under-floor of his brother-in-law. From there, he made an intercourse with his brother-in-law’s wife. [Here a song is sung for describing the intercourse.]
The brother-in-law, after a few days, came to know the fact by Digo Wigho’s tobacco pouch left there. Then, there broke out a war between Digo Wigho and his brother-in-law.
The war being in favour of the enemy, Digo Wigho’s elder brother, named Raja Kana, told him to go and ask the Java’s king for the reinforcement. So, Digo left Flores. First, he arrived on the island of Palue (an island in the Flores sea, near Maumere), where he got two magical palm nuts, with which he floated on the sea and voyaged as far as Java.
On arriving in Java, he met the king of Solo. The king seemed not to be convinced that Digo was a native king of Flores ((???){’ana tana}, Indonesian. anak tanah). The king made Digo undergo a series of trials, with which Digo proved that he was a native king of Flores.
Javanese troop for the reinforcement of Digo arrived on Flores. By that time, Raja Kana had been killed. The troop disguised themselves as women. With this help as well as that from other native powerful clans, finally, Digo defeated the enemy. As rewards, he divided his land and gave them to the helpers.
1 Raja Kana k\'er\'e Raja Kana waited,
2 tau lep\'e tana to flatten the land,
3 lep\'e tana D\'ea to flatten the land of
Tana D\'ea.
4 Digo Wigho wuu Digo Wigho flied,
5 tau nd\'ena tana to make level the land,
6 nd\'ena tana D\'ea to make level the land of
Tana D\'ea.The people of Ndora [1] and the people of D'ea went searching for seashells at T'eo ’Udu ’Ika (“Hanging the Heads of Fish”). Having finished collecting seashells, they sat on a rock, talking. One of them broke wind. Neither side of them would admit that the wind was theirs, saying that the other side’s wind was stinking. So, they decided that at the next full moon the both sides of them would gather again to hold a contest by placing their shit in dishes.
The people of D'ea ate cooked rice and meats; the Ndoranese ate only lontar palm. So, the shit of D'ea smelled more badly than the Ndoranese shit. Immediately, the war broke out.
The Ndoranese advanced and put a fire under D'ea and would take (???){p'e}o [1] out. Ngawu D'ewa of ’Ondo, who felt that they would soon be defeated, called for help through a hole in the earth. He called Weka Mondo.
Hearing this, Weka Mondo left for ’Ondo, with the help of Bheku Dako and Sugi Wua. The three of them had their own shields: Weka Mondo had a shield called Dh'era Om'e (“Made of Gold”), Bheku Dako had K'ebi Labo and Sugi Wua had K'ebi Nuba. Weka Mondo went ahead.
On arriving in the village, Weka Mondo stretched out his arm for his sister to see whether he was really Weka Mondo or not, for his arms and legs were known to be speckled. Knowing that he was really Weka Mondo, his sister invited him in.
Weka Mondo told his followers to dig holes and arrange sharp bambooes on the bottom. Far below, the Ndoranese were going to hold a celebration, putting their armour on racks.
Having finished with the holes, they went to the Ndoranese and joined the party, pretending they were the Ndoranese. They served the dishes and poured palm wine. The Ndoranese were about to start the feast, when they attacked them. The Ndoranese were easily defeated, for their armour had been put on racks.
The Ndoranese ran away, and the people here pursued them. They threw thirty magical stones at the Ndoranese. Whether they hit the Ndoranese or not, the Ndoranese were killed, so strong was the magic of the stones.
Reaching T'eo ‘Udu ’Ika, Weka Mondo fell down since he felt so disgusted by the smell of the enemys’ blood. Sugi Wua, arriving at this place, finding Weka Mondo lying on the ground, asked why. Weka Mondo replied that it was nothing at all. And then came Bheku Dako and he urged them to pursue the enemy. So did they. They caught a man and cut his sexual organ.
Then, they returned again back to T'eo ’Udu ’Ika, and found seven perahus from the Pulau (Ende), which were full of fish in it, so they took and ate the fish and cut the heads and hung them there ((???){t'e}o (???){’udu ’ika}).
As a reward, the ’Ondonese people would give a shield full of gold, but could not fill. Then came Jawa Kisa and he proposed to give land to these three heroes. And so did they.
``` Su’u iwa sele kolo Carrying something on his head, [he] never lets it fall Wangga iwa bega wara Bearing something on his shoulders, [he] never lets it drop Kolo detu Flat is his head Wara dena Even are his shoulders
Wiwi kau ria If your lips are too big Ata laki wira (???){Mosa laki} will tear them Lema kau bewa If your tongue is too long Ata laki esa (???){Mosa laki} will pull it out
Ria pidhi wiwi laki Ria’s lips speak for Laki Bewa lapi lema ongga Bewa’s tongue utters for Ongga
(@i{Ongga} is a coupling word for
@i{laki} in parallelism)
``` Kore liru mbore Dig the sky through out
Taka tana mbegha Till the earth through out``` (Ata Wolo) (Ata Wolo is) Kunu kamba bewa One who shares the prohibition with a long buffalo Kamba boko And a short buffalo Dhoa no’o dora He went down with the rainfall Wa’u no’o apu Descended with the dew Kore liru mbore He dag the sky through out Taka tana mbegha Tilled the earth through out Pate bela leke He cut the (???){leke}-vine Toa loru lele Broke the (???){loru}-vine (?) Liru se-siku The sky had been just one-elbow high Tana se-paga The earth had been just one-hand wide Mesi deso The sea ebbed Liru nggendo The sky sprang
(Ata Wolo) (Ata Wolo is) Eja kera eo Tegu Bela A brother-in-law of Tegu Bela (“Thunder and Storm”) Wuru wai eo Uja Angi A brother-in-law of Uja Angi (“Rain and Wind”) Kunu dolu bewa (???){Kunu} of the long (???){dolu} (?) Dolu boko The short (???){dolu} Tebu kamba A maternal relation of the water buffalo Raa gaja A paternal relation of the elephant
### L-3 Stupid is Ata Wolo
Once upon a time, there was a husband and a wife. The
husband was an Ata Wolo. One day, he went out to call on
his friends named Bata (@i{bata}, literally, means "a
wave"). Instead of going to Bata's house, he went down to
the seashore, where he cried aloud, "Bata eee|" After a
while, waves lapped him and he found his legs wet. He got
angry at the waves. "Why didn't you come sooner? Look| My
legs are drenched now." Saying this, he took out his machete
and cut at the waves near his legs. Naturally enough, he
hurt himself on the knee. Seriously wounded, he managed to
return home.
The next morning, he wanted to go out to make palm wine.
Finding himself unable to walk by himself, he asked his
wife to carry him on her back. Then they started to the
palm tree, with the husband pointing out the way from the
wife's back. On arriving at the foot of the tree, she
began to climb up the tree. Looking up from under the
tree, he noticed his wife's vagina. Thinking his wife was
seriously wounded, he cried out: @i{wa'u, wa'u, kau. Kau-na
neka ria bhari bewa} ("go down go down you| You are
greatly hurt and seriously wounded". ) Though having no
idea what he was talking about, she climbed down. In spite
of hs own serious wound, he carried her on his back to
their house, feeling so sorry for his wife.
In the house, he gave her medicine, but she did not seem to
get well at all. He would not listen to her saying that it
was not a wound at all and that every woman had that. So
he decided to send for a magical curer. A curer came in
and asked him which part of her body was wounded. He
pointed out the vagina. The curer told him to go out of
the house. Having gone out, he peeped inside. He found
that they were doing a strange sort of thing.
Another day, he went out hunting. Shooting a wild bore, he
smoked the game in the forest. After waiting a long time,
his wife went out to search for her husband. She found him
sound asleep in the forest. She took the meat and
concealed it. Then she cut the hide into the form of
female sexual organ, and put it on his sexual organ. Then
she hid herself. After a moment, he woke up to find that
the meat was gone. Wondering who had stolen the meat, he
found the hide on his sexual organ. He got angry at it and
cut it. He died.
His wife married the curer, and the curer became rich, as he
inherited the large properties of the Ata Wolo.
# Structural Analyses of the Histories
``` "リオとエンデの社会構造の比較"
LIO ENDE
-----------------------------------------------------------
basic units of named, fixed unnamed,
flexible
social structure clan descent
group
-----------------------------------------------------------
hierarchical system Lords of the Land WG vs WT
vs. Commoners
-----------------------------------------------------------spiritual authority jural power Ata Wolo Bhisu Koja (???){bu’u ata laki} (???){bu’u ata ria} silent talkative stupid clever autochtonous foreign left right ――――――――――――――-
## 「愚か者のクピ」（Ｚ−６）の構造
:Z-6 (stupid is Kepi)
Kepi//Nggenda Rhorho//Rhea
-----------------------------------------
wife-giver wife-taker
spiritual power political power
motionless active
stupid clever
autochtonous foreign
-----------------------------------------:タナ・デアにおける図式の変換Transformation of the scheme by Tana D'ea
ngemi Nggenda // jera Kepi ngongo Dodo // ngemi Nggenda // jera Kepi
:タナ・デアにおける図式の変換
| Kepi | Rhorho/Rh\'ea |
|------------+------------- |
| stupid | clever |
| immobile | active |
---------------------------
---------------------------
| Kepi/Rhorho| Rh\'ea |
|------------+------------- |
| stupid | clever |
| immobile | active |
---------------------------:「デナ・ゼワの冒険」（Ｚ−５）の構造Z-5 D'ena Rh'ewa
| | ? | D'ena Rh'ewa | |――――+――――| | elder | younger | | brother | brother | |――――+――――| | immobile | active | |
|---|
| ``` |
| :「ディゴ・ウィゴ戦役」（Ｄ−１）の構造 D-1 (Digo Wigho) |
| Raja Kana | Digo Wigho |
|---|---|
| elder brother | younger brother |
| immobile | active |
| ``` :「タナ・デアの社会構造」（Ｄ）の構造 D (Social structure of Tana D'ea) |
|---|
| | wife- | wife- | | giver | taker | |―――-|――| | immobile | active | | | (hero) | |
| “完全な親族系譜図” |
| ``` |
| COMPLETE SCHEME M === F | | |
M === F M | | M
``` "レンドゥ・サラの親族系譜"
R\'endu Sara
M ========== F, F, F...D\'ena Rh\'ewa
M ===
|
------ -------------
| | |
M M ==== F
ngemi Nggenda jera Kepi
--------------------------------
| | |
(M === F) (M === F M
| |
M M
jara Wunu Korhi
--------------------------------
| | |
M === F F MＺ−１，Ｚ−２，Ｚ−５の変換式 Z-1 -> Z-2 -> Z-5 (A:B):C :: (eB:yB):WT -> (A:B):C :: (WG:WT):WT -> (A:B):C :: (eB:yB)::WG 「愚か者のクピ」における変換式 ``` Z-6 (Stupid is Kepi)
(A:B):C :: (cB:cB)::WG <> enemy = stranger (Portuguese)
「ロンター葉物語」の変換式
``` Z-7 (Lontar Leaf)
(A:B):C :: (cB:cB):WG <--> enemy = stranger ('Ogo Mbaka)「ディゴ・ウィゴ戦役」の変換式" D-1 (Digo Wigho) (A:B)::C :: (eB:yB):WT <--> enemy = WT helper= stranger (Javanese) 「タナ・デアの社会構造」の変換式" D (social structure of Tana D\'ea) (A:B)::C :: (eB:yB)::WT 「オンド戦役」の変換式 D-2 ('Ondo war) (A:B)::C :: (agent:stranger=enemy):WG <--> helper= WG ((permutation of functions and actors) レンドゥ・サラ−＞デナ・ゼワ−＞ディゴ・ウィゴ
``` Z-3 (R'endu Sara) -> Z-4,5 (D'ena Rh'ewa) -> D-1 (Digo Wigho)
a succesful a-social nexus by the excess of male sexuality (long penis) -> a failed social nexus by the absence of female sexuality (petrified woman) -> a succesful anti-social nexus by the excess of male sexuality (sexual intercourse from under the floor)
レンドゥ・サラ、デナ・ゼワ、クピ愚か者痰、ロンター葉物語
``` Z-3 (R\'endu Sara) Z-4,5 (D\'ena Rh\'ewa)
Z-6 (stupid is Kepi) Z-7 (Lontar Leaf)
Z-3 a severed penis
Z-4,5 a petrified woman
Z-6 a refused invitation
Z-7 a slaughtered horseopposition (double -s) --> mediation --> failure history is a process of failed mediation i.e. a process of segmentation of kins