Divine powers and exchange with ‘others’ in Melanesia

Marshall Sahlins described divine king forms for a wide range of societies from Southeast Asia, Africa, and the Pacific, among others. In this article, I document form Fuyuge people Papuan highlands, revising my previous understanding powerful figure. At same time, argue there is an inextricable connection between Sahlins's theory power Marilyn Strathern's model Melanesian gift exchange: both operate according to distinct ideas otherness. The capacity engage in transaction derives cosmological sources while evidence provided by ability transactions with others effective ways. More generally, that conventional figures big-men, great men, chiefs are all versions alterity related political forms; each instantiates mutual relations transactional Pouvoirs divins et échanges avec « les autres » en Mélanésie Résumé décrit des formes de rois dans sociétés très diverses d'Asie du Sud-Est, d'Afrique Pacifique, entre autres. Dans le présent l'auteur m'intéresse à une forme roi divin chez hautes-terres Papouasie reviens sur ma perception antérieure cette figure pouvoir. même temps, il avance qu'il existe un lien la théorie pouvoir modèle d’échange dons mélanésien Strathern : tous deux fonctionnent selon idées distinctes l'altérité. La capacité d'entrer est conférée par cosmologiques, tandis que preuve cosmologique fournie manières efficace puissante. Plus généralement, soutient mélanésiennes conventionnelles grands hommes chefs sont toutes l'altérité sous politiques apparentées chacune instanciation mutuelles altérité transactionnelle. When first conducted fieldwork was told one men area lived like king. This mid-1980s. man am referring named Kol. Some younger said me Tok Pisin (the pidgin language Papua New Guinea [PNG]): Em olsem king,11 All words underlined indigenous italics. he They Kol king, surmised at because himself authority, spoke knowledgeably about many matters, acted as if looked after everything within his area. assumed who had some image British kingship derived their contact colonial officials missionaries. PNG member Commonwealth, since 1975, when it granted national independence Australia, has unitary parliamentary constitutional monarchy. Queen head state. Throughout PNG's history, images monarchs were displayed circulated so native peoples knew existence. concretely, Queen's most extensive visit occurred during her Silver Jubilee tour 1977 she visited capital, Port Moresby, provincial towns Popondetta Alotau. Prince Charles country several times; 1966 school Australia. never, however, took seriously comparison heard made, thought interesting analogy but nothing more. did not examine more closely remained early entry notebooks. My view now shifted. have come understand different way possessed him, specifically origins persons possessing it. brief, associated derive elsewhere, place or land, ‘other’. person sense previously thought, somehow comparable monarch. Rather, him analogous ‘divine kings’ ‘stranger-kings’, adopt names gave kingly figures. One key characteristics such authority founded on alterity: state being other different. Related this, then, ‘the internal aspect leadership subordinated those aspects pointing toward extrasocial’ (Sahlins 2014: 137, quoting Viveiros Castro 1992: 118). kings stranger-kings chapters Islands history (1985). recently, David Graeber, ‘stranger-king formations’ particular (Graeber & 2017: 5-7). Although cosmic powers, stranger-kings, Graeber model, characteristics. As noted earlier: ‘[T]he trump peoples’ original rights aggressive transgressive demonstrations superior might thus claim sovereignty’ (2010: 110). There also founding drama involving antisocial character ‘a marriage stranger-prince marked woman – often, daughter leader. Sovereignty embodied transmitted woman, constitutes bond foreign intruders local people’ 6). stranger-king does apply will turn later. A corresponds documented existence these various Africa Asia Melanesia. Rodney Needham examined phenomenon comparatively, what referred ‘“the collective localization mystical” unseen forces beings, powers which inevitably subject’ 1980: 65-6). intention article describe extending cases well (see chap. 7). emphasizes, alterity, otherness, refers metapersons: spirits, ancestors, species-masters, 2017). It metapersons provide prosperity (but potentially its opposite: see Jorgensen 1980) essential conduct social life.22 observe: ‘The precise historical trajectory sovereignty properly speaking devolved metahuman beings actual human can ever be reconstructed, likely take unexpected turns’ (2017: 4). is, though, another kind otherness enacted life only possible metapersons. speaks follows Hocart (1970), noting value difference (alterity) connected idea ‘life-comes-from-the-other’ 2013: 282). understood relation cosmology, already mentioned (e.g. metapersons). simultaneously people. later theorized (1988: 191). She argues exchange ‘gift exchange’ creating relationships severing detaching them other. People differentiated relations: ‘is defined respect separate interest relationship’ (M. 1988: 192). If anything, coercion vital how ‘gift’ formed. oblige go into debt. An object considered specific needs become 177). Individuals collectives engaged able gauge successfully produces matching counterpart substitution 185). But exchange, ‘other’ enters debt, dependent extrasocial 117) cites example highlands big-man requests clan ancestors (i.e. metapersons) sit eyelids goes solicit valuables trading partner order persuade release A. 1968: Each references On hand, ‘cosmic polities’ deriving origins. comes people, mediated through myriad transactions. continuous loop, sources. And background information Fuyuge, categorize conceptualize next discuss came revise thinking. Kol, category person: inhabitants land. relationship (1980) calls diarchy: structure earthly rulers, dual sovereignty. highlight parallel ritual. whose sustaining reproducing life. fashion, ritual known gab, includes competitive ceremonial intermarriage, divide themselves groups they ‘may impart another’ 282, 1970: 290). Finally, consider general issue. Divine been limited number Mosko 1992). whole, region dominated typology chiefs. distinction ideal typical based differences extent hierarchy present Liep 1991). However, virtually contributors Godelier (1991) volume where distinctions struggled classificatory scheme: ethnographic instances, ‘chiefly’ features existing supposed societies. addition, common across ‘types’ kinds: figures, metapersons, (1963) originally suggested evolutionary sequence Polynesian chief. time passed, found problems: hereditary leaders located Melanesia tendencies towards succession supposedly achieved status big-men By contrast, 340; 1991a: 93), comparative analysis societies, argued transformations another. may appear quite prominent context compared ultimately ‘hold conventions common’ 341). What means even differences, manner speaking, same. part pattern. sharing outcome long-standing processes. (from Western point view) cannot recovered, suggests ‘we surely know enough process recognize series events’ emphasis commonality apparent manages implicated lives persons: ‘One holds own precariously demonstrated unification face external [big-men], [great men] conduit hold necessary accomplish equally hazardous divisions’ (1991b: 214). Her two seemingly demonstrates transformation terms connections concerning relations. ways realm below). Following logic, including chief, assume forms, case amede name Analytically, concepts big-man, replaced ones: task imagine replace exogenous counterparts; rather convey complexity reference produced’ 8). concept exists produced polity universe gab central. turn. Before advent Europeans encompassing linguistic cultural entity.33 following four paragraphs draw material published Hirsch (1990; 1994). origin ‘Fuyuge’ clear, neighbouring south east contacted (cf. Hallpike 1977: 47). Already 1910, C.G. Seligmann established designation book Melanesians (1910: 39 n. 1). Today rarely use spoken discourse, used media, example, group.44 For Goilala's District Development Forum Blog (https://goilala.wordpress.com/). lands situated five river valleys Wharton Ranges side Fig. total population Fuyuge-speakers c. 14,000. Udabe Valley, research, largest roughly 4,900. rugged steep gradients. live 3,200 7,200 feet above sea level. Within valley, units shared notions territory dialect. refer ‘homes’ (em), translation word spatial divisions. research Visi, home 450 resided. home, further made warm lowlands close main river, forest, forest immense wild things. lowland areas large yam taro gardens planted plots sweet potato, settlements located. tame things domesticated pigs. performed. consists life-cycle rites, adorned dances, pig sacrifices, exchanges. sustain reproduction. assert organization performance amede. He born late 1920s 1930s last spent 1999 around 70 years old. read write very articulate exceptional knowledge myths (known tidibe, below), events past, current conventions. baptized mission child, little no involvement affairs. grew up period, adult direct engagement patrol officers 1960s amede, met mid-1980s valleys. readily end initial village familiar many. missionaries translated but, show below, notion chief partially captures why retain term. writings 1990). ‘chief’ type seemed fit then anthropological usage. (1977: 138-61) term Tauade. uncritically accepted notion. fully appreciate sense, version Kenelm Burridge dubs ‘Melanesian manager’. note (1975: 86) draws classic accounts, leopard-skin Nuer (Evans-Pritchard 1940) Shilluk 1962: 66-86). individuals ‘make possible’ (Burridge 1975: 86). certainly perceive say, above, enable unify perform gab; achieve ‘one mind’ (har fida) skin’ (hode fida). characteristic manager ‘does tasks do’ 86): gardening, rearing, housebuilding, on. words, having qualities undertakes everyday While individual singular, ‘symbol’ capable revealing ‘kinds moral conflicts involved’ 86, 87; cf. Robbins 2007: 27). Both elder brother Yavu Inoge (great Yavu) Visi lived. gregarious publicly largely opposite. brothers, way, disclosed 87) ‘religious value’. Burridge's paired diarchic contained immersed ordinary periodically becoming empowered metaperson-derived powers. regard. contrast enables reproduction ritual, bul bab father(s) fathers land they, boundaries ancestral past cultivators. ensure continuing fertility productivity make sure food grows, humans bu ul an: perceived fair good (ife), categorized bad (ko). supports powerful. much anymore negative connotations, especially arrival white missionaries, government agents, effected presence. regardless aked, plurality men’. decide actions occur.55 Women influence decisions voices public, unlike men. facilitate unity purpose any undertaking must consensus Lederman 1986: 27-30). instance, often asked event occur we would travel place. Inevitably, knew. agreement course action undertaken. Amede meant display ‘good ways’ (mad ife). should fight, steal, generally cause conflict. principle, exemplars ‘look after’ (afomeme) women, These explicit deciding generation next. mid-1980s, discussion sons viewed unacceptable exhibit emerging suitable successor Kol's sister's son sister married father died before transition could made. selected basis character, whether descendants father's mother's standing plaza centre moments speak public. Not feel talking behalf way. Several generations ago, lost eldest sorcery. His refused fearful result, became sons. ‘hereditary’ reasons 138-62), opts translating Tauade ami. considering ‘big-man’ 1971) ‘chief model’ Hau'ofa 1981; 1985; Scaglion 1996), models types anthropology 1963). According ‘status inherited, talents characteristics’ (Hallpike 140) exchanges women transferred against bridewealth. sees ‘well strictly … considerable vested office's holder’ 139) centralization wealth generalized exchange. 142) acknowledges neither nor applied without qualification ami nonetheless element inheritance power. recent scholarship complicated picture adding ‘great man’ (Godelier 1986). transact initiations.66 relevant question depend quest non-equivalence, incorporate principles calculated disequilibrium unequal (as [in societies]); rest equivalence mechanisms designed restore equilibrium (wealth wealth, [as societies])’ M. 1; Foster 1995: 239-40). upshot depends accumulation whereas rests circulation initiations, dominate women. None chosen ‘big-man societies’; rites Maurice (1986) ‘greatness’ virtue skills gardeners or, warriors; similar With regard observed ‘[e]ach instance contains allusions “typical” practice’ (Lederman 1991: 217). elements out coexist whole society. instead figure, king’, classified man, capacities array metaperson created landscape presently formed organize life, world originates creator force, mythical being, source myths, tidibe. discussed tidibe publications 2008), here revisits 2021). Tidibe journeyed west, beyond establishing upon conventions, based. present: possess lacked powers.77 Comparison Min constituting travels Afek Magalim Brumbaugh 1987; 1980). below) prototypes (vasa) central include pigs, garden foods, pandanus trees, certain birds, betelnut, pythons, marsupials, headdresses, dancing adornments. visible (for trees) invisible (such prototype pigs). throughout landscape. exist involvement; just are, kinds birds. Those require creation, pandanus, headdresses look long stones valaga. valaga ways.88 year placed together ripe cucumber. Cucumbers foods ripen newly brought cutting smoking ripened pandanus. firm covering moist interior cucumber quality want nuts. rots, turned over, signals fruits growing soon ripening. observe ripening kn