A Wayana Dance Costume Used As Shaman's Device
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Document généré le 25 sept. 2021 18:58 Material Culture Review Partible Objects: A Wayana Dance Costume Used as Shaman’s Device (Tropenmuseum inventory number 401-86a) Renzo S. Duin Volume 80-81, 2014–2015 URI : https://id.erudit.org/iderudit/mcr80_81rr01 Aller au sommaire du numéro Éditeur(s) Cape Breton University Press ISSN 1718-1259 (imprimé) 0000-0000 (numérique) Découvrir la revue Citer ce document Duin, R. S. (2014). Partible Objects: A Wayana Dance Costume Used as Shaman’s Device (Tropenmuseum inventory number 401-86a). Material Culture Review, 80-81, 151–161. All rights reserved © Cape Breton University Press, 2015 Ce document est protégé par la loi sur le droit d’auteur. L’utilisation des services d’Érudit (y compris la reproduction) est assujettie à sa politique d’utilisation que vous pouvez consulter en ligne. https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit. Érudit est un consortium interuniversitaire sans but lucratif composé de l’Université de Montréal, l’Université Laval et l’Université du Québec à Montréal. Il a pour mission la promotion et la valorisation de la recherche. https://www.erudit.org/fr/ Research Reports Rapports de Recherche RENZO S. DUIN Partible Objects: A Wayana Dance Costume Used as Shaman’s Device (Tropenmuseum inventory number 401-86a) Summary Introduction Drawing on the social-anthropological con- Amazonianists in recent times demonstrate ceptualizations of “partible bodies” and “object a renewed interest in the material culture of biographies,” this article contextualizes the life Amazonian indigenous peoples, though most history of a composite ethnographic object of these studies situate the object or “thing” in that was collected in 1903 among the Wayana the context of native Amazonian cosmologies indigenous people of the Upper Maroni River, and imaginaries (Santos-Granero 2009). This Suriname, and of which one component (in- article (re)contextualizes the origin of an object ventory number TM-401-86a) is currently (Tropenmuseum1 inventory number 401-86; curated in the Tropenmuseum, Amsterdam, the hereafter TM-401-86) that was collected in Netherlands. A critical reassessment of this object 1903 among the Wayana indigenous people of is made based on published reports, the collector’s the Upper Maroni River (Suriname), northern unpublished notebooks and his personal diary, Amazonia. This object and its description is and almost twenty years of research by the author critically reassessed based on the unique primary on the material culture and intangible heritage of data set consisting of (a) (part of) the artifact the Wayana indigenous people (northern Brazil, (TM-401-86a), (b) the published report on the southern Suriname, and French Guiana). Gonini expedition (Fransschen-Herderschee In the process of cataloguing, classifying, 1905:137-138), (c) the description and a drawing and labelling, some ethnographic objects may in Bijdrage tot de Ethnographie der Surinaamsche have received a description that is difficult for Indianen (de Goeje 1906: 26, plate VII, number the museum visitor and the broader audience 16), (d) unpublished notebooks regarding the to understand, or which distorts the original collected ethnographic objects (RMV series meaning of the objects and how they came into archive 1443, object #49 [the last entry]), (e) being. This case study may also be used to reflect Fig. 1 upon the role of the field collector, and how his Two shaman’s devices as witnessed by Claudius H. de or her actions or assumptions may inadvertently Goeje in 1903. Left: illustration with printed terms influence the process. published in the report on the Gonini expedition (Franssen- Herderschee 1905: 138). Right: original drawing with de Goeje’s handwritten remarks in the object notebook for ethnographic objects collected during the expedition (RMV1 series archive 1443).2 Revue de la culture matérielle 80-81 (automne 2014/printemps 2015) 151 the unpublished diary of Claudius H. de Goeje Suriname, from where it was shipped to the (which is in the possession of his grandchildren), Netherlands. In 1904, the ethnographic objects and (f) almost twenty years of research by the of the Gonini expedition, together with objects author on the material culture and intangible from two other expeditions in Suriname, heritage of the Wayana indigenous people of were sent on temporary loan to the Rijks the Upper Maroni Basin (French Guiana and Ethnographisch Museum in Leiden (today: Suriname) (Duin 2009, 2014). Museum Volkenkunde) pending a definitive deci- This case study may be used to reflect upon sion about the future of this collection.4 In 1908, other ethnographic objects that have been found while selecting objects for further study, de Goeje difficult to describe, and which in the process noted the presence of fungus on several objects of cataloguing, classifying, and labelling, have that he had so painstakingly collected and brought received a description that does not align with the across the Atlantic Ocean.5 Twenty years later, in object’s multifaceted meaning. The cultural biog- October 1927, the ethnographic collections of the raphy—in the sense used by Chris Gosden and 1903 Gonini expedition, the 1904 Tapanahoni ex- Yvonne Marshall (cf. Appadurai 1986; Hoskins pedition, and the 1907 Tumuc-Humac expedition 2006; Kopytoff 1986)—of the ethnographic were handed over to the Koloniaal Instituut in object discussed in this article is complex and Amsterdam (today: Tropenmuseum). Although challenging. de Goeje’s complementary notebooks containing The cultural biography of object 401-86 the descriptions of each ethnographic object col- spans more than a century. Gosden and Marshall lected were promised to the Tropenmuseum in a (1999) focused on the life histories of objects in a letter dated September 13, 1927,6 these notebooks museum setting, and drew upon Igor Kopytoff’s remained in the Rijks Ethnographisch Museum Cultural Biography of Things published in Arjun (MuseumVolkenkunde, Leiden: series archive Appadurai’s 1986 The Social Life of Things, 1443). In 2014, the Tropenmuseum, Amsterdam wherein it is argued that social valuables ac- (KIT), and the RijksMuseumVolkenkunde, cumulate histories of exchange through time, and Leiden (RMV)—together with the Afrika thus gain value. In this article I do not address Museum, Berg en Dal—merged into the Dutch the accrued values and the resulting “agency” or Nationaal Museum van Wereldculturen (NMVW) produced effects of this object, but instead I focus and the inventory numbers at the Tropenmuseum on its “dividuality,” in the sense used by Marilyn received the prefix TM. Strathern (1988, 1992), as this object (TM-401- 86) consisted of several elements that over the Tropenmuseum Object With Inventory years circulated in divergent trajectories like a Number 401-86 “partible person.” This object, collected in 1903 by Claudius H. de Goeje—a naval cartographer with The online collection database of the language skills and a personal interest in local Tropenmuseum (http://collectie.tropenmuseum. cultures—is only part of a device that was, in turn, nl/; accessed May 28, 2012), and more recently only one of two devices (Fig. 1). Furthermore, the online collection database of the new Dutch of the composite object collected, one element Nationaal Museum van Wereldculturen (http:// (TM-401-86b) has been deaccessioned. In this collectie.wereldculturen.nl/; accessed Nov. 28, sense, the object under study is a partible thing 2015), provide the following information on the with a complex cultural biography, wherein each object under study: component proceeded in divergent trajectories. Accession number: TM-401-86a On December 16, 1903, during the Dutch Gonini expedition (Fransschen-Herderschee Provenance: Gonini (sic.: Aletani), 1905), this object (TM-401-86)—part of a sha- Suriname man’s device (Figs. 1 and 2)—was collected in Date: before 1903 (sic.: 1903) the indigenous Wayana village of Panapi, Aletani, Name: a tree-bark cloak for spirits incanta- 3 Suriname. Together with other ethnographic tion as part of a pono-dance costume (my objects collected during this expedition, it was translation).7 then transported to Paramaribo, the capital of 152 Material Culture Review 80-81 (Fall 2014/Spring 2015) Indigenous name: Pidaie pitjoe (sic.: pïjai cloak for summoning of the spirits as part of pitpë) a pono-dance costume” (my translation), the Dimensions: circa 95 x 14 centimeters (37 enigmatic meaning of which will be explained 3/8 x 5 1/2 inches) throughout this article. Based on the original drawings (Fig. 1), this And I would like to add: cloak attached to a bottle-gourd was only part of Material: inner bark of the Tauari the shaman’s device and hung from a supporting (Couratari guianensis) stick: a three-to-four-meter long debarked sapling Field collector: Claudius H. de Goeje that was decorated (black with red spirals). The Provenance: village of Panapi, Aletani, drawings and descriptions further state that Suriname, South America there was a second shaman’s device (named pasiépoele by de Goeje; pasik epule): consisting of Culture: Wayana a similarly debarked and decorated stick (epule), There is no simple way to explain object TM- surmounted by two red tail-feathers from a 401-86. Of this artifact there remains only the macaw (pasik), to which tips were attached, by cloak of bark streamers (401-86a; Fig. 2C), as the means of a cotton string, pieces of bone, or crab double-chambered bottle-gourd (tutpë; Lagenaria carapace. It appears that neither the supporting siceraria; Fig. 2B) with inventory number 401- stick of the cloak-and-gourd device, nor the entire 86b, has been de-accessioned. Both the cloak second shaman’s device with macaw feathers, was (TM-401-86a) and the gourd (TM-401-86b) are collected. depicted in de Goeje’s (1906, plate VII, number Regarding the indigenous Wayana name of 16) Bijdrage tot de Ethnographie der Surinaamsche object TM-401-86, there is a discrepancy between Indianen (Fig.