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Personnalité Métaphysique Et Rites Traditionnels Mortuaires Sud Fore Metaphysical Personhood and Traditional South Fore Mortuary Rites Journal de la Société des Océanistes 141 | juillet-décembre 2015 Nouveaux regards sur les chefferies fidjiennes Personnalité métaphysique et rites traditionnels mortuaires Sud Fore Metaphysical personhood and traditional South Fore mortuary rites Jerome T. Whitfield, Wandagi H. Pako and Michael P. Alpers Electronic version URL: http://journals.openedition.org/jso/7384 DOI: 10.4000/jso.7384 ISSN: 1760-7256 Publisher Société des océanistes Printed version Date of publication: 15 December 2015 Number of pages: 303-321 ISBN: 978-2-85430-126-7 ISSN: 0300-953x Electronic reference Jerome T. Whitfield, Wandagi H. Pako and Michael P. Alpers, « Personnalité métaphysique et rites traditionnels mortuaires Sud Fore », Journal de la Société des Océanistes [Online], 141 | juillet-décembre 2015, Online since 15 December 2018, connection on 19 April 2019. URL : http:// journals.openedition.org/jso/7384 ; DOI : 10.4000/jso.7384 © Tous droits réservés Metaphysical personhood and traditional South Fore mortuary rites by Jerome T. WHITFIELD*, Wandagi H. PAKO** and Michael P. ALPERS*** ABSTRACT RÉSUMÉ Ethnographic studies on Melanesian concepts of the human Les études ethnographiques sur les concepts mélanésiens du body and religion have expanded our understandings of the corps humain et la religion ont élargi notre compréhension de concept of personhood. Melanesian ethnographers have used la notion de personnalité. Les ethnographes mélanésiens ont a number of descriptive words to describe the metaphysical utilisé un certain nombre de mots descriptifs pour décrire les components of the person, including: soul, spirit, life force, composants métaphysiques de la personne, y compris l’âme, ghost, and vital and spiritual essence. By investigating the l’esprit, la force de vie, le fantôme et l’essence vitale et spiri- traditional mortuary rites of the South Fore people in Papua tuelle. En enquêtant sur les rites funéraires traditionnels du New Guinea, which included the practice of endocanniba- peuple du Sud Fore (PNG), avec une pratique de l’endo- lism, investigators were able to distinguish the 5 souls of the cannibalisme, les enquêteurs ont été en mesure de distinguer composite metaphysical person and their relationship to the les cinq âmes de la personne métaphysique composite et leur humors of the body. An understanding of the South Fore relation avec les humeurs du corps. Une bonne compréhen- cosmology and its relationship to its human inhabitants sion de la cosmologie du Sud Fore et sa relation avec ses was required to understand these deeply embedded concepts. habitants humains ont été nécessaires pour comprendre ces he South Fore person was found to be composed of 5 souls concepts profondément ancrés. La personne du Sud Fore and bodily humors which together formed a composite indi- est donc composée de cinq âmes et humeurs corporelles qui, vidual, yet partible through division. We elucidated the ensemble, forment un individu composite, encore divisible. concepts of the 5 souls of the Fore person, which revealed a Ici est donc élucidé le concept des cinq âmes de la personne strong correlation between the landscape with its overlying Fore, qui révèle une forte corrélation entre le paysage avec sa cosmology and the cultural bodily humors, and demonstra- cosmologie sus-jacente et les humeurs corporelles culturelles, ted their relationship to the power of the land. et la preuve de leur relation à la puissance de la terre. Keywords: personhood, soul, mortuary rites, South Mots-clés : personnalité, âme, rites mortuaires, Sud Fore, cannibalism Fore, cannibalisme his paper examines concepts of metaphysical (1989) who has convincingly advocated for an personhood of the South Fore people in Papua New understanding of indigenous concepts of souls to Guinea (PNG) by examining the 5 souls of the understand Melanesian personhood. he diiculty person that are released from the body at death (see of elucidating such concepts has been highlighted map 1). his approach follows the lead of Stephen by Strathern (1990). We have contextualized the * mrc Prion Unit and Department of Neurodegenerative Diseases, Institute of Neurology, University College London, National Hospital for Neurology and Neurosurgery, and Papua New Guinea Institute of Medical Research, Goroka, [email protected] ** Papua New Guinea Institute of Medical Research, Goroka *** Centre for International Health, Curtin University, Perth, Australia Journal de la Société des Océanistes 141, année 2015-2 304 JOURNAL DE LA SOCIÉTÉ DES OCÉANISTES Map 1. – Papua New Guinea. he insert shows the location of the Fore linguistic group who inhabit the Okapa District of the eastern highlands of PNG, and have been divided administratively and geographically into the North and South Fore. here are three dialects of the Fore language, ibusakamana spoken in the North Fore, and atikamana and pamusakamana spoken in the South Fore souls in a rich ethnographic description of South ethnographic descriptions of Melanesian concepts Fore mortuary rites to avoid imposing exogenous of embodied souls and spirits to further our constructs on indigenous concepts, and avoided understanding of personhood. Rivers (1920) the overuse of analytical language, so the unity of wrote about soul-substance in Melanesia, and South Fore cultural concepts could be revealed. described the belief in two souls found amongst his approach elucidated a relationship between the inhabitants of the Tami Islands. Malinowski the humors of the body (Stewart and Strathern, (2008) described the spirits of the dead in the 2001) and their counterpart souls (Whitield et Trobriand Islands called baloma and kosi. Rosalind al., 2008). he extension of the deceased person in Moss (1925) brought together data from a variety mediated and unmediated exchanges (Strathern, of sources about mortuary customs in Polynesia, 1990) during mortuary rituals contained power Melanesia and Indonesia. She used the terms through the 5 souls of the person. his power ghost, soul and soul-substance in her descriptions. originated in the overlaying cosmology written In New Ireland, life-force was transferred from into the landscape (Tilley, 1994), which was part of the corpse to a Malangan sculpture and inally the overall cosmos (de Coppet and Itéanu, 1995) released during the rotting of the sculpture and capable of penetrating a person’s personal (Kuchler, 1988). Panof (1968) provided a deep space through the power of truth (Weiner, 1983). description of the notion of the double self among In this case cosmos is deined as: the Maenge, who inhabit the south coast of New Britain. Panof was cautious in his deinition of « […] cultural ideas in general set into overarching no- these entities, avoiding the use of “soul” which tions of a world beyond each individual person to which stresses spiritual faculties and “substance” that the body belongs. » (Stewart and Strathern, 2001: viii) would undermine the dual nature of the Maenge. Schiefelin (1976) described the Kaluli concept of mama, which meant shadow or relection of Metaphysical personhood in Papua New Guinea a living person, which inhabited a world on the slopes of Mount Bosavi. Here the mama of a man Metaphysical components of personhood have appeared as a pig, and of a woman as a cassowary. been described by anthropologists in relation to he souls of the deceased followed rivers west from dreams and death. In this exposition we examined Mt Bosavi, and these rivers appeared as broad METAPHYSICAL PERSONHOOD & TRADITIONAL SOUTH FORE MORTUARY RITES 305 Kerowagi CHIMBU ASARO Chimbu R. Ramu R. GAHUKU Kundiawa Asaro R. Kup Goroka Umi R. Mai R. BENA BENA Wahgi R. WA H GI Chuave SINASINACHUAVE Bena SIANE Bena R. KAMANO YABI- Dunantina R. DOM YUFA Henganofi AGARABI Gumine SUA BINUMARIEN Wahgi R. Kainantu KANITE NOMANE Asaro R. YAGARIA Lufa USURUFA GADSUP BOMAI Tua R. YATE Tua R. GIMI (LABOGAI) Mt Michael KAMBAIRA MIKARU 3750m KEIAGANA PAWAIAN Aniyara R. Mt Karimui Awa R. Okapa AUYANA 2800m TAIRORA GIMI NO POPULATION Koma R. Koma Lamari R. GIMI Yani R. FORE AWA (LABOGAI) Mt Piora GENATEI 3720m Pio R. Aziana R. Lamari R. Anowani R.Wonenara PAWAIAN Tsoma R. ANGA Purari R. Marawaka Puruya R. Fore linguistic group Yagita R. Purari R. Town or District Centre N Menyamya 10 km Map 2. – Map showing the linguistic groups of the eastern highlands and bordering central highlands. he Fore linguistic group is highlighted with a red border roads to the souls. Eventually the roads converged soul, insight, heart, thought and custom. heir in an all-consuming ire called imol, where the discussion highlighted the diiculty of translating dead were consumed by lames and reborn as ane metaphysical meanings, and how diferent words kalu (Schiefelin, 1976). are used by diferent linguistic and dialect groups In the western highlands region of PNG which may or may not share a common meaning. descriptions of the metaphysical person were In the eastern highlands of PNG descriptions found for the Huli, Kyaka Enga and the Mae Enga. of the souls and spirit components of the person Robert Glasse (1965) wrote about the immaterial were found for the Simbari, Siane, Daribi, Asaro, essence of human personality of the Huli, which Gadsup, Tairora, Gimi, Yagaria and the Fore (see survived death in the form of a ghost which could map 2). Herdt (1977) described the mediating afect the living. he Mae Enga believed that a role of shamans and their spirit familiars between person’s spirit was in some way implanted into ghosts of the dead and the souls of the living, a child from the totality of the ancestral spirit and how male initiates acquired spirit familiars. pool. When a person died the spirit became a Salisbury (1965) wrote about the Siane, who ghost and remained with the corpse till burial, believed that men, pigs and certain other animals after which it wandered through the clan’s land had a body and a spiritual aspect which he called (Meggitt, 1965: 110). he Kyaka Enga believed ‘spirit’ and described as a ‘non-discrete spiritual that a person’s soul, called imwambu, became a essence’.
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