2) ©Linda Sun Crowder and Patricia Horvatich (199 122 CAKALELE, VOL. 3 CAK.ALELE, VOL. 3 Collins, James T., and Hans Schmidt. 1992. Bahasa Melayu di Pulau Temate: Mak1umat tahun 1599. Dewan Bahasa 36:292-327. Grimes, Barbara Dix. 199 J. The development and use of Ambonese Malay. In Papers in Austronesian Linguistics, no. 1, ed. by H. Steinhauer, pp. 83- REVIEW ARTICLE 123. Pacific Linguistics A-81. Canberra: The Australian National Uni­ versity. Hoevell, G. W. W. C. van. 1876. Vocabularium van vreemde woorden voorkomende in het Ambonsch-Maleisch. Dordrecht: Blusse en van Braam. RITUAL AND SOCIO-COSMIC ORDER Holm, John. 1989. Pidgins and creoles, vol. 2. Reference survey. Cambridge: IN EASTERN INDONESIAN SOCIETIES Cambridge University Press. Keesing, Roger M. 1988. Melanesian pidgin and the Oceanic substrate. Stan­ LINDA SUN CROWDER AND PATRl~IA HORVATICH ford: Stanford University Press. UNIVERSITY OF HAW AI I Knaap, Gerrit J. 1991. A city of migrants: Kota Ambon at the end of the seven­ teenth century. Indonesia 51:105-128. Landwehr, J., ed. I 991. VOC. A bibliography of publications relating to the d S . C mic Order in Eastern Indonesian Societies, Dutch East Indies Company, 1602-1800. Utrecht: HES Publications. Rituals an ocl~- c;t J D. M. Platenkamp. Part 1: Nusa Tenggara Manusama, Zacharias Jozef. 1977. Hikayat Tanah Hitu. Historie en sociale ed. by C. Barrau an · .. d Taal- Land- en Vollcen- struktuur van de Ambonse eilanden in het algemeen en van Uli Hitu in hel Timur . .specia~ i~~u; ~~~~d;~~;~I~o~a~uku. s'pecial issue of Bij­ bijzonder tot het midden der zeventiende eeuw. Ph.D. dissertation, Rijks­ ::;:~1!~:;; Taal-, .Land-: en Volkenkunde 146:1-126. 1990. universiteit te Leiden. Mooij, J. 1927-1931. Bouwstojfen voor de gesclziedenis der Protestantsche 1 kerk in Nederlandsch-lndie, vols. 1-3. Weltevreden: Landsdrukkerij. I~ 1989 an~ 1990 Bijdragen t~~=s~a::~~~:~~ :~ci:~k~:~~~~=n~~~~ Proudfoot, I. 1991. Concordances and Classical Malay. Bijdragen tot de Taal-, hshed_ two tssues devo_ted to4 sand volume 146, issue 1. The first part of Land- en Volkenkunde 147:74-95. donesm, volume 145, tss~e Ten ara Timur; the second part Reid, Anthony. 1988. Southeast Asia in the age of commerce 1450-1680, this set contains _nine arttc;e~on ~u:.a s A;:n international compilation vol. I, The lands below the winds. New Haven: Yale University Press. contains six studtes of Ma u. socte te . olo ists trained in the Neth­ Rumphius, Georgius E. 1741-1755. Herbarium Amboinense: Het Ambonsche that includes the scholars~u~ ofAan~~~~ a~d the United States, this Kruid-boek. Amsterdam: M. Uitwerf(en Wed. S. Schouten en Zoon). erlands, F~ance: Great B_ntam~ ntu~ontribution to the studies of Eastern Schenkveld, Maria A. 1991. Dutch literature in the age ofR embrandt: Themes anthology lS a s_m~ularly tmpo a h cannot read Dutch or French will and ideas. Amsterdam: John Benjamins. Indonesian soctetles. Scholars w oW A. '1 C Barraud B. Renard- Soepomo Poedjosoedarmo. 1982. Javanese influence on Indonesian. Pacific . h . work by J. Jawat a, . ' . Linguistics D-38. Canberra: The Australian National University. dehght m avmg ~o~b d S Pauwels available to them in English. Clamagirand, C. Fne erg, an ~ . is to make new material avail- Steinhauer, H. 1991. On Malay in eastern Indonesia in the 19th century. In Pa­ The stated goal of this two-pat' :e::dy of ritual practices in Eastern pers in Austronesian linguistics, no. I, ed. by H. Steinhauer, pp. 197-225. able and to advance the colmparabtv many recent studies on ritual in Pacific Linguistics A-81. Canberra: The Australian National University. d · Th ugh there 1ave een . 1 Troostenburg de Bruijn, C. A. L. van. 1893. Bibliograplzisch woordenboek vam In onesta. o. dies are scattered in many Journa s Oost-Indische predikanten. Nijmegen: P. J. Mil born. Eastemlllndt_onest~~:O~~~~~~:ss~ ~~~~:;n collections were published, the~e and co ec wns. tudies on ritual in Eastern Indonesta Valentyn, Frans;ois. 1724-26. Oud en Nieuw Oost Indien. Dordrecht: Joannes 1 van Braam. was neither an effort to compht e s ctices in a systematic and holistic nor any attempt to compare t ese pra Wemdly, G. H. 1736. Maleische spraakkunst. Amsterdam: R. en G. Wetstein. 125 124 CAKALELE, VOL. 3 REVIEW ARTICLE tion, and are performed to promote.fettility or r.ectify wro.ngdoing. Some fashion. Here lies the major contribution of this collection. of these rituals were observed by anthropologists, one ntual :vas spon­ These two collections begin with a set of introductions that recognize sored by the anthropologist, and oth.er ritu.als ~re now memones, recon­ and pay tribute to the work of the gifted Dutch scholar, F. A. E. van structed by anthropologists from vanous h1stoncal sources a~d the recol­ Wouden. R. Roolvink provides a brief biographical sketch of van lections of their informants. Though their subject matter :anes, the c~n­ Wouden's life and work, H. F. Vermeulen contributes a bibliography of tributors to these two collections share a common theoretlc.al perspect~ve van Wouden's published books and articles, and James Fox follows with that emphasizes the relation of ritual to culture and soc1ety, allowmg an elaborated assessment of van Woudcn's place in anthropological comparisons of Eastem Indonesian social wholes. history and Eastem Indonesian scholarship. A concluding article by edi­ tors C. Barraud and J. D. M. Platenkamp outlines the objectives and Part One: Rituals in Nusa Tenggara Timur theoretical focus for the series and attempts a comparison of three case studies. The first part of this two-part series deals e~clusiv~l~ with Nusa Teng­ Barraud and Platenkamp argue that their project is not one of offering gara Timur and is devoted to the rituals of n.me soc1~t1es of Sumba, ~lo- theoretical reflections on the nature of ritual in Eastem Indonesia. amalera Roti and Timor. Janet Hoskms provtdes the first art1cle. res, L ' ' " k. d. l Rather, they have urged contributing authors to focus upon how ritual In her paper, "Burned Paddy and Los~ Souls,. Hos ms t~cusses lOW relates to society to allow for a comparison of the ways societies are rice and humans have a parallel identity that 1s expressed m ~etaphor structured in their ritual actions. The' editors perceive this focus as part of and metonym in West Sumba. When rice or h~mans of Kod1 s~ffer a van Wouden's project, one that emphasizes the totality of culture and the violet'tt or "bad" death, the honor of their souls ts restored by yatgho, a interrelation of culture and society, cosmology and kinship, and myth singi~g ora(ory ceremony, that also restor~s the ~nt~grity of the ~rop . The and social structure. Though the editors follow van Wouden's lead, they symbolic association of rice and h~mans IS so ~nttmately entwm~d, that explicitly reject his premise that the fom1 of social structure generated by the eating of rice is, on a symboliC level, eq~tvalcnt to con~;m1111g the cross-cousin marriage shapes or determines other social and symbolic bodies of one's ancestors. According to Hoskms (1989:4~2), Tl~e l~n~r f ritual activities provides an escape from thts canmbahsttc categories. In other words, the editors refuse to accord primacy to either caen1 dar O . h · · social structure or ritual. circle by establishing temporal botmdaries which delimit when t e nee IS The editors also critique the arguments of P. E. de Josselin de Jong, identified with its human origin." Rodney Needham, and other anthropologists who have argued that cul­ In "The Pogo Nauta Ritual in Laboya (West Sumb~): Of Tubers .and tural differences in Eastem Indonesia are simply variations or transfor­ Mamuli," Danielle Geimaert argues that an u~derst~ndm~ ~f the ~a~10~s mations of more general models. Though cultural idioms like "the components of living beings and inanimate objects 111 hohsttc soctett~s IS house" and "the flow of life" may be shared by different societies, the often hindered when approached with dichotomous Wcstem co~cepttons meanings associated with these symbols often vary. The editors argue of the body and the soul. Geimaert ( 1989:~45) .argues that ntual.s f~r that each society in Eastem Indonesia must be studied on its own terms spirits affect economic and social relatiOnships and that tlus IS ' and that the occurrence of similar idioms, expressions, and symbols in meaningful only when anthropologists realize that "the components of a different societies should not lead anthropologists to assume they un­ person are part of a wider socio-cosmic whole, and are often r~pr~~ented derstand what these things mean. Again, the focus is not upon the com­ by specific objects that circulate among mc~bers .of a commumty. parison of constituent cultural elements in societies, but upon social Geimaert explains that the Pogo nauta ntual IS performed to recover wholes. the components of victims who suffer untimely, accidental.deaths. The The rituals examined in these volumes are quite varied, ranging from bodies of the deceased are symbolically reconstructed wtth person~! the ritual carving and offering of a sea turtle to a celebratory night dance. affects and valued heirlooms. This ritual involves the slaughter of ~111 - Other rituals mark calendrical/agricultural cycles, marriage, death, expia- mals and an elaborate exchange of gifts between wife-takers and w1fe- 126 CAKALELE, VOL. 3 REVIEW ARTICLE 127 givers. Pogo nauta rituals are so costly that they are seldom perfonned, As with most key cultural rituals, the nai keu is layered ~ith multiple though they are often discussed as if they were imminent.