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The Pa Sése festival of the Nage of Bo’a Wae (Central Flores)

Bijdragen tot de taal-, land- en volkenkunde, 1989-01, Vol.145 (4), p.502-519 [Tạp chí có phản biện]

1989 Gregory Forth ;Copyright KITLV, Royal Netherlands Institute of Southeast Asian and Caribbean Studies 1989 ;ISSN: 0006-2294 ;ISSN: 2213-4379 ;EISSN: 2213-4379 ;DOI: 10.1163/22134379-90003243

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  • Nhan đề:
    The Pa Sése festival of the Nage of Bo’a Wae (Central Flores)
  • Tác giả: Forth, Gregory
  • Chủ đề: Animal behavior ; Austronesian languages ; Blood ; Bo'a Wae ; Central Flores ; Clans ; Cultural anthropology ; Ethnography ; Festivals ; folk rituals ; Houses ; Humans ; Indonesia ; Killing ; Latin America ; Malagasy ; Nage ; pa sése ; Religion ; Religious rituals ; Religious systems ; Ritual ; Ritual killings ; Rituals ; Social structure ; Society ; Southeast Asian culture ; Symbolism
  • Là 1 phần của: Bijdragen tot de taal-, land- en volkenkunde, 1989-01, Vol.145 (4), p.502-519
  • Mô tả: The Pa Sse Festival of the Nage of Bo'a Wae (Central Flores) 507 In addition to saka pu 'u and saka lobo, there are several other named ceremonial positions linked with the peo which become manifest atpapeo; and in the case of the peo of Deu in Bo'a Wae these, or some of them, are occupied by men from other clans. Since there was considerable disagreement in Bo'a Wae as to who should fill which position, and because even the number and nature of the positions themselves was in some dispute, I shall not attempt even a summary of this evidence here.9 Suffice it to say that, in this regard, pa sse (and especially pa peo) serves to express and validate a hierarchical order of social relationships both within and between the sponsoring groups. According to Beker (1913: 625), the first day begins, at sunrise, with a rite in which rice and dog flesh are offered to the spirits of the dead, and a number of 'chiefs' partake of the meal sitting on the circular pile of stones that surrounds the base of the peo post. [...]Bloch's (1985) analysis of cattle slaughter among the Austronesian-speaking Merina of Madagascar suggests a symbolic equation of cattle, water spirits and an autochthonous population replaced by the Merina, thus indicating an intriguing parallel with the symbolism of Nage pa sse. 514 Gregory Forth ing the firstpa festival performed in the ancient Nage village of Nata Nage. In this connection it was further explained that the man-killing spirits summon the noa, which are especially identified with disease among livestock and which commonly take the form of crows, to enter human settlements and cause harm. [...]by slaughtering buffalo at pa sese, one gains protection from the noa by providing them with a meal in the form of congealed buffalo blood and other waste.24 In this view as well, then, the blood is conceived of as an offering of sorts, though one that is of a negative, concessionary kind, in contrast to the altemative represen- 22 As part of the ecological change resulting from the introduction of irrigated rice cultivation in the colonial period, buffalo have now for the most part become 'fellow workers', as Nage expressed it.
  • Nơi xuất bản: Netherlands: Brill
  • Ngôn ngữ: English;Dutch
  • Số nhận dạng: ISSN: 0006-2294
    ISSN: 2213-4379
    EISSN: 2213-4379
    DOI: 10.1163/22134379-90003243
  • Nguồn: Alma/SFX Local Collection
    Brill Open Access Journals
    ProQuest Central
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