Review Of ‘The Trobrianders Of Papua New Guinea’ By Annette B. Weiner
Table of Contents
Trobrianders: A Life with Two Major Aspects
The Relationship
Initially
Subsequent
The third one
Citing sources
Annette B. Weiner spent 15 years researching Trobriand’s culture and society. Her fieldwork was not easy, but she found it to be the most profound experience of her life. She explained that Trobriand is a classic case, and Trobriand is one the anthropological world’s “holy places.” His fieldwork was done a long time ago. Annette Weiner’s fieldwork was done only much later. There are at least two features that make Professor Weiner’s case study stand out. She discovered the same things that Malinowski described. Malinowski may not have done everything she did, but she is able correct things Malinowski misunderstood. Of course she’s paying attention, too, to all the changes between his time in the field and hers. The Trobrianders do not aim to criticize Malinowski’s work or refute his interpretations. Professor Weiner’s insight into Trobriand culture and conduct is notable for its clarity and depth. Annette Weiner addresses a key issue Malinowski fails to address – the role of women in the workplace, their impact and wealth when determining the nature of Trobriand society and masculine behavior.
The book explores the relationship between death and authority as both men and women struggle to maintain hierarchical relationships despite failure and decline. Each in their own way, and with their own values. Trobriands have always been resilient in changing, but it is their struggle to find solutions that is the root of this. She talked about the vitality in Trobriand culture as Trobrianders dealt with the internal changes that occurred during the 1980s. She used her experience on Kiriwina, a small island in Papua New Guinea’s north, to present the key values that shaped these years. The period between 1971 and 1982 has provided a wealth of information about the history of the islands. It also highlights the remarkable resistance of Trobrianders towards foreign influence. The importance of wealth for men and women in determining the traditional financial and social practices is a major factor.
In Chapter 2, Trobriand’s most profound origins in resisting change at death are revealed. The rituals of death have a strong conservative influence that helps to improve the disparity between tradition and modernity as the most valued items. In Chapter 3, the focus is on the roles of both genders, which are complementary. Even an infant’s role has political implications. Chapter 4 explains how beauty can be used to persuade and seduce young people. This kind of experimentation ends with marriage. But it is still important for adults to learn how to influence others’ minds.
The Chapter 5 illustrates how the beauty of a woman after marriage can be converted into the ability to control and produce property. These items will then be used by the individual to increase their impact on others.
Chapter 6 demonstrates how polygoenos relationships multiply networks for chiefs. However, they only happen when villagers decide to support a leader because of his influence. As chiefs try to consolidate their wealth and gain fame, the importance of wealth and persuasion increases. The chapter 7 describes how spreading fame requires a lot of work and resources. Death transforms youthful energy into a productive endeavor of a higher order.
It explores in Chapter 8 the importance of women’s assets and why they remain such a powerful conservative force within Trobriand culture. Watch the large exchanges in women’s assets that signal the end of major mourning and how men, chiefs included, still depend on them. These concerns are made explicit in Chapter 9, as men exchange kulas between islands. Men, and especially chiefs, can write their own history of immorality by exchanging shells with others when they are not under the pressure to gain women’s wealth. Kula isn’t a simple exchange of arm shells. It involves a series of complex exchanges which build towards achieving the strongest partners and highest-ranking valuables. Kula players must find ways to win despite the unrelenting predictions of losses. Even the most skilled players will be limited by the game.
Annette returns, in the closing chapter, to the theme of objects and their influence on the most crucial stages of a human life. The pathos and power of the most valuable objects help us to understand the fragility of the social and political relationships that define the identity and place of people. Death is not just a tragedy for individuals, but also for whole relationships. Men’s pursuit of fame and wealth can never replace women’s matrilineal roots. They are bound to them and their deaths. Trobrianders are no different from other people in that they cannot conquer time. Trobrianders make the most of their limited resources to create a dynamic identity that is based on their kinship identities. They also use these objects to establish their dominance in their society and in relation with their fame. It is no small feat that their success has been maintained despite constant threats of undermining it.
Annette’s research began in the years leading up to and following the independence of the Trobriands. Papua New Guinea is the largest developing nation in South Pacific, and its Trobrians are included within it. The country has divided in two parts over the last 100 years: the southern portion, which includes the Trobriands Islands, was named the Papua Territory. While the northern territory included New Guinea. Papua is a former British colony that was transferred to Australia by 1904. The claimant for the northern half of Papua asserted its ownership. This territory was also brought under Australian control after the First World War when Germany lost.
A. Following World War II, Australia granted independence to both regions under a united nation. In 1964, Australia’s House of Assembly held its first national elections. In 1971 a new flag and official name were adopted. In two years, the self-government system was implemented, but Australia retained control of defense and foreign affairs. In 1975, Australia declared its full independence.
Kiriwina Papua New Guinea’s kite-shaped large island is 25 miles in length and 2-8 miles wide. It is home to a population of 12,000 in 60 villages. On the other islands, the population is only a few hundred people with less than 8 villages per island. In the nineteenth and twentieth centuries, foreign whalers or traders would occasionally anchor off shore to explore and purchase local artifacts and food. The region was largely uninhabited until 1894. That’s when the Methodist missionary first arrived in Kiriwina. After colonization the islands were given the name Trobriand, but the cultural differences between the peoples of each island give them their own distinct personalities. Kilivila is a dialect that everyone on the island speaks, despite its many variations. On Kiriwina Island you can find five distinct dialects that correspond to geographical divisions.
A place located below the equator means that it is always humid and warm. There are also frequent rain showers. Kiriwina is a tropical island with beautiful beaches, both on the east and south coasts. These are surrounded by coral reefs of 8-10 foot height. Mangrove swamps and cliffs are gradually replacing each other as the land area decreases in the south. In the southern half of this island, the majority of people live. The largest land area is swampy soil that’s surrounded by lush garden lands. The only way to drain the swamps is by tide creeks. There are neither rivers nor streams. There are caves near coral outcroppings. Spring water can also be found in the swamps. Up to 6 mile offshore reefs provide fantastic outdoor and laguna fishing. Canoeing long distances can be dangerous due to high waves during the two major seasons when the winds are blowing from the northwest and the southeast.
Malinowski’s pioneering fieldwork on the Trobriands Islands has brought them academic fame. Trobrianders live and believe that they are in control of their communication. Sometimes it may be an illusion, but this is something the islanders hold dear. Trobrianders are able to convert external experiences and history into their own inner goals. This is one of the main rhythms in Trobriand. Understanding kula transactions, the use magic, rituals marking significant transitional points in a person’s lives, and even the rituals surrounding the death of the individual, helps to determine how people are trying to control other people to increase their own power and assist others. It is important to understand the relationship between people and their most prized possessions, such as kulas, women’s money, or even magic spells. These are the markers of success. The logic of power is revealed, allowing us to study the hierarchy of relationships that exists between men and woman, between chiefs or commoners, and between the deceased and the living.
The Trobrianders: Two Major Aspects in LifeOne of the themes that I want to highlight is the sexuality of adolescents. At the age of seven or 8, children begin playing erotica and imitating the seductive behaviors of adults. Four to five years down the road, they are serious about pursuing a partner. Young people often experiment with different partners. The rendezvous may be held on the beach, in a quiet location away from gardens and villages. These are usually short meetings without any commitment to future conferences. In this period, it is not uncommon for young individuals to sleep at their relative’s homes. The young people move to the tiny houses of their neighbors or a couple doors away. The young people are free to sleep with their partners in their own rooms. Villagers who want to be productive adults can learn from young adolescents. They will be called’small girls or boys’ until their 30th birthday. The villagers will not be considered adults until they are married, have children and fully commit to political and financial efforts.
Trobriands have no tradition of wedding ceremonies. The young woman stayed in his hamlet one day instead of leaving her lover’s house before sunrise. The couples wait for the bride’s mom to bring cooked yams in the early morning. This is why it’s taboo for lovers to be seen eating together or in the same home. The girl’s mother and her brother will cook yams quickly and carry them to her on a rove. Marriage is formalized when the girl and her lover share these yams. When the young woman’s family disagrees, her mother and father rush into the hamlet to convince their daughter to join them. If the girl refuses, they take her from her home and drag her away from village. Annette heard how a girl cried and refused to eat until her parents agreed. One girl who married the man that her mother picked in another circumstance was dissatisfied with her marriage after just two months. She ran away and went back to her home village. She organized a meeting in secret with him. The two went to a beach and spent a few days there. The marriage has to be respected and accepted by the parents once they are living together. Even chiefs who marry for political reasons enter into marriages out of love.
The ConnectionFirstWithin the text The Trobrianders of Papua New Guinea, there are connections associated to Cultural Psychology by Steven J. Heine. The Trobrainds Islands’ young men and women spend a great deal of time dressing up in preparation for their walks. It is very important that they look good and convey confidence and fearlessness. This is because self-concept shapes the values, beliefs, and achievements of individuals.
SecondAnother commonality is the community ethic, which is defined as a set or values that highlight the importance of the individual in society. As an example, babies in Trobriand are always cradled by their relatives, as well as other villagers. They’re kissed and hugged and teased. Even children are cared for by women, men and even young kids. Children are never allowed to cry if they’re hungry. Mothers will nurse them. Men carrying young children often walk around their village straddling a baby, toddler or another child on the hips. Trobriand believes that the father is responsible for the financial support of the child. Other villagers and his wife have also commented on his ability to feed and provide for his children.
ThirdThe last connection is that Trobriand Island has collectivistic societies, meaning they have many institutions and methods. These encourage people to concentrate on the collective instead of more personal goals. For example, the trial year for a first-year marriage allows the couple to assess how well they get along as a team and the commitment of their family to the relationship. This moment is when the couple eats together yams to show their commitment.
Cites
Weiner, A. B. (2002). The Trobrianders. New York: Thomson/Wadsworth.
Heine, S. J. (2012). Cultural psychology. New York: W.W. Norton.
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