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    Anthropology of the body, house society, southeast asia, anthropology of architecture

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    Anthropology of the body, house society, southeast asia, anthropology of architecture

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    © All Rights Reserved
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    82 views33 pages

    Body As House Anthropology

    Uploaded by

    magwanwan
    Anthropology of the body, house society, southeast asia, anthropology of architecture

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
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    253 v +p -1 Equipe de Recherche «Bthnologie Comparative de T’Asie du Sud-Est» Centre National de la Recherche Scientifique de la hutte au palais | sociétés «a maison» en Asie du Sud-Est insulaire ‘Textes réunis par Charles Macdo’ ‘eres membres de ECASE | gprmions DU CENTRE NATIONAL DE LA RECHERCHE SCIENTIFIQUE, "5, quei Anatole France — 75700 PARIS 1987 : wu : ‘SOMMAIBE iTRoDUCTION hares Maodonstt hares Macdona ig noon do “also” chez LOvrSrauss a ste doz sccleés on Ase Gu Sut-Est nse 3 Sens pomard Sal Pemard Sota sre soto "A muisr" @ Baro 6 rane mason’ onalsraions sr Tort So db Boro 6 Charles Mecdonai Sra accor types dorgansiaion soca aux Phipoines OT | Gihistane Lovee | Gb haone do uincanao ° Jacques Waret 1s voken ete raison™ 109 stopnen C. Healey Sid) as nove in Javanese Sooty 103 Janet Carsten an caste sts; Household and Commun Plas tenga Maya 19 coi deine ei Fa 7 anita vw DEBATS aureuns James J. FOX. ames Fe as a Type of Social Organization on the Island of Rot, Janet CARSTEN octeur en Ethnolagie (PN.D.), Chargée de indorasa Crt oa TEo018 des Hautes Etudes en) ours ta London School of Eonemies 7 ‘Antonio GUERREIRO —_Docteur en Ettmologie, ECASE Paris ome Rousseau Pera Fone concept de socidté “A malsor® aver la paticpalen Stephen GHEADLEY Doctour en Ethnologie, ohercheur ceeiseme Rousseau, James Fox, Charles Macdonald, Stephon i Fee er igottard Selo, Clausine Benhe-Filadberg, Jean-rancols CONFS,EDASE, Pe aoques IVANOF Coctorant,etnnologue, EASE, Ghislaine LOYRE Dooleur on Histol, ECASE Paris hares MACDONALD Decieur Es Lettres ot Sciences Humaines, chorcheur au CNRS ECASE, Paris ‘Bamard SELLATO Doctour en Histor, elhrologue,ECASE, Paris Guarmonprez Sooialas, 26 mai 1986) ‘dp TEcole des Hautes Etudes on Sciences CONCLUSION risation sociale en Asie du Suc-Est Stephen CH i Sterne cot Stllgthip: Oe Detion of “House” Socities in South a East Asia 208 sams J FOX Pres polo eee \ one es. i Cversiy, Canberra, Ausvae Jertme ROUSSEAU _Profeesaut GAnthvopoiogle, MoGit University, Morieéa, canada 2 | INTEAVENANTS 7 1% | tele BARRAUD Docteur en Etnolole,chercheur au CNRS, 20 ERASMEP ae Claudhe BERTHE-FRIEDBERG Diceur au Museum Nationa cHsiek2 a Natura, P 50 Brgite CLAMAGIAAND Ethrologe, chercheur au CNRS, n DEV 113 “Jean-Frangois GUERMONPREZ Docteut en Ettnotoge, cherchaut We} ‘CHAS, DEV, Pars Vitege de Surin 12 | Eeleban MAGANNON —_Doctedr en ive-Asestart, Ecole es Hautos mnees Soclales, Pails ‘Stephen C. HEADLEY ‘The Body as a House in Javanese Society |, INTRODUCTION ‘One of the surprising lapses in the topics covered by Javanese mythology ie that ot creation, There is no woll-known Javanese creation myth. Setting nat ige Koranic material on the prophet Adam and Hawa, there ¢ nol Go any weltknown myth to account for mar's creation. Perhaps te closest thing Be myth that would cover the themes of conventional cosmology that of 1a ranstarence of Ml. Mery, the center ofthe universe, from India 10 Java. we etpund in various modern texts and js at least as ancient as the late fifteenth century (ct.Tantu Panggelaran , ed. Pigeaud, 1924). coke other hand if one were to look for such @ creation myth It ritual ocaguions, i seems normal that man's ereation might bo treated at such ocoasie as birth, healing and death. These Iife-cycle rituals oan be presumed to convey wel-footed Javanese notions of mah and his creation arora not liable to be infitrated by newly-spun theories emanaling fromthe speculations of the kabathinan (interionty) sects tat flourish in contemporary Spocwland which ara highly syncretic. Their visions, however auinonte and Jabrosling, deserve a separate study and are not a direct incicavon of what ero vanase peasants are likely to represent as the process Of oF0n and, ompositon of the human person. Ater we have Investigated these popular “THE BOOY AS A HOUSE tl JAVANESE SOCIETY 195 138 HEADLEY made sma shits in the dificult words" 1 coming into existance of the word and the human. ndoretand what they meant, be made to extrapo importance for Javanese urgeares, tnereby caring up wi at last some moaning for re ‘nord ructure, Among the quest fr Jevenese Bhat nod co wihcuk coming up wih anthng tt es Srt y Lévi-Strauss has eppied to Bomeo, Sumatra Tomprehensibe to the people attr ‘id nat soem to both indoneala, has any relevance to Java. him or ham, What was a Ge the puppeteer at the exorcism w i 3 a 5 8 2 2 z $ 5 g ‘Gitar store racicaly betweon the theee tual conte» ing in the case of ulales,astincty enunciated, mejor Javanese myth about the creation of the world ang matkind is Bo found igh where one wuld have Suspected 10 fod dis tha aller: alongside the other major cycles of Javanese mythology: the Ramayana, tho coer chorus vitring a retrain atthe end of each phrase, inthe case of the alonsie tho oe! mat nara aro sy mine wajang | tuiare fering on DUES McA, Hd CoS ‘impo melodic and golek puppet theatre. True encugh, this myth iste during one long no on ine ghalang. inthe case ofthe exorcsme, Those : iranive tra somewbat Incomproensile language and tte ahalang 1s no or Porea Important prayers because of where they stabo 10 which they jate that they longer moving the puppets, but Wg @ prayer such that fof the audience is less acute than beforehand. lend no one. ore as now the fst mantra begin inthe scorario of Kalas birth (Faker? angnaratan Mune Rela, Taroj 1964: 6) ast appears na dhlang’ fet Paar ans musical cues Booklet ipical of thoee now sold in Coma) Are surgi ast. Kala aang-uwung durung ana bum! fang May tere U- Bafore there existed ether sky or earth.” Whereas on mology to be meeting the demonic goddess Durga on. his Kingdom prayers sung as lullabies th rnow-bom infanis, and aso cultivata the ie slings. When this myth fe also found in the first prayers led fo shove, ihe wayang | an rection one oxpcts Fes (chow pup sadot inet Sa goof arom anes snot e Lvs cof the pursuing damon’ the sell same | identify the world or the universe with @ hurnan ‘body (60 tt brdegets ine soon prayers used int | camtake pac’ ac, Hane ware te om ‘account fand the baby's here are three mantras that consisterly shortened and preceded by ferent pra consuted!. These ae We saat me to any non Javancs fon that these all reappear in diferent onthe chest the banyak dhalang fal contexts as the same co imbala gent (ae taming beard. ‘selects mote or lose ag he kos which prayers from the booklat —_] sy sudyingina content ofthese prayers, dees not v2 19 time fo read, the lullabies and especially the prayers at =| the cosmogony announced in th has gone. Have 60 ie with thes later tat wa wil bogin our asthe vo been tacked on 2 Javanese ere approach this question is ‘Doking closely atthe way these texts are rected, one can quickly grasp prayers are tho saihe in Genta) Java i why they are incomprehans® Bitorngs to Durga, the Ceriral Javanese cut 25 | etervewed the aba dalom jury surunata th person responsable for reply t0 the above question | ting prayers In tho palace ef the Susuhanan in Surkarta, Central Java. eBtancer, orto tho Baknose dhalang’s exorcism, te catch prvass filles tthe maasa lanuing ual (Duta saciice ) on Durga’ hilock ara ete eter sx or earth.” takes on avory cleat meaning. n Bal t ! ‘sacred forest of Krendawanana once a yea. | asked him fo Te eat ofthe boginnng tie Earth (purvotum) cosrogory placed at correct by memory a writen version | had found of these prayers. Ht was sets wayang. exorcem There its corakorad tha mest imporant i ‘auickly apperent that, because ho knew them by hear! and could net always are ere ns rival Nancy Smith-Helinar (1983: 299) shows, furthermore, 198 HEADLEY {o whith par ofthe tytn tothe sat tthe pla her act nv and Bal, were ¥one were 2 the Contra has to réad over one's person ‘and mankind, Te part which vrson ofa sraightontar eeaton myth, re othe sperm ott ay wal show (in Tabanan and Badung 8. Hooykaas (1973: 171 {THE BODY AS A HOUSE IN JAVANESE SOCIETY 197 ranslted a prose tex of he Kala Purana which begins even further along trarsony ater Kalas bith whan he comes fo his father Siva asking ft fcos sn sperm epsode (Siva’s seed rojectad by his consort Uma ‘as the monstrous Kala) fs completoly ‘sions are perlecty Meriical any how, range the parsonaities that appes pa). The dachronie aspect o kinsh ‘te move backwards in ‘inere we can see how the the universe and that ofthe ‘ther bodlas is the basic pattern, This wil consitute th p towards showing how the Javanese 1s body 6 a hous ontans the origins or sources of the: als ofthe bodes from which it was extracted. 90% ILTHE KINSHIP OF THE HOUSE OF THE HUMAN BODY IN JAVANESE GREATION MYTHS: ‘The creation myths in Java are not the only section of the Ty ‘and in Bali, Javanese birth ings. In Balinese and ‘veryone possesses faut (often reduced to two in Java) elder and younger brothers (or sisters ino Jeoompany one throughout one's lfe and act as guardian anat ‘equi this role can best be explained by under the creation of tho world. Hare is @ résumé of the Bs! Bhujangga used by this Balinese exorcist {wo hundred and ten days for the day of "keepin the same creation myth used by the f East Java of the deceased members of t je, No exact Ci fequivalont is known fo mo arnongst the Murwecaa myths there ‘Uma came forth from the ankles of the samo goddess who after the ibe changed into Durga, the £ Garga came forth fom hs \V21-24 ; Kurusya came forth for his v.25-28 v2.32 ¥.93-38 takas tho form ofthe king ofthe tutes, In the subsequent work ef eroation , there Is some confusion as to wn Laying below by Uma 1gh yoga, making the sun, moon, and planets appear as well as 8, Finally the Uiree works are 2, But at this ‘and Mahesvara , who are sent down exchange for worship, a covers is made ac Cy nye re wok ms ‘poetics Mensa emer mo rer Coa Se i Een ‘West, North nstaute Vighi's si ) Toy worship Vid bu when asked oceee he word 2 note toni, osha, Gage, Wat and Koay eu, alegng homesnae “THE BODY AS A HOUSE IN JAVANESE SOCIETY 139 “They are curse and relegated tothe East, South, West and North as o9re, serpent and crocodila respectively Bhujangga sum asking for fo iJ wiltan mantra to exorcize his 1 as sources, oF springs for holy hadeva, Visnu, até an androgyne create birds, quadrupeds, sements, fishes: ‘and plant 1 Hyang Vidhi congratulatos them and the six any engouraged by hit to go ont erealing Mankind. So Isvara makes the Brahma the blood; Visnu the bones; Mahadova the muscies and the twotold Si ‘Sang Hyarg Vidhi fomes the padanda Ing betor ‘question about the ‘pre-histon’' of these parts of the cosmos Docarne asseciated sith the bth, and a question about how fr like mysett, are bom: how my bith Is consolidated by shoring up my ide by deserting how lcame tobe associated wi hers, This rn fs writen on the chest of Kala, the man-devourng demon who, as we have saen, is the ita otherwise Is conceived of as a constructive, Into my mother’s womb, she in tum ‘the moment she gives bith them as placenta, amniotic HEADLEY “THE BCOY AS AHOUSE BV JAVANESE SOCIETY vat ton ofthe world and the i lends or demiurges invoWad inthe ct fvadox 1 have singled “Ga the myth recourted above, £2 fut does not strke the Javanese. fo understand the opposition pont of inaividual’s Tite transformations of the $21 iystrated by @ comparice: 8 for new-born chien. fhe Fout Friends a6 persenae in inp ground amongst Ihe younger the ol ane si ‘Um A 2 4 A \ ‘Sings may yet be retalned by the younger 9 Pi | srahma —ahedova isn ings may Ye The our Friends ave mn oneseltvis-Avis the oul Thin at least, are one's creators, one's “oetors They seioure, elements etc 0 Fnhabit the cavter of alas and Kanda’s Is but a asthe: the symbolic sibinge was only a question of protective fe Kalas’ attacks at birth (only elder women knew much fond hese dangers) and the ich are used the peo ve ea Sunol ony Cos tha endangaed person trough the protection of te Four corte Kala’ be ts however do nat connect the gods with new-born chien. These parmph a2 HEADLEY fends oy bythe exrangament ol the Four Kala Ether way: teen tis nine cso ac excavay an een Te eae eng sutoshed tens! hw myn onda be met stn sc myth who rnorg a mh ram way creating man hay do a ly. The diferance in rluat contexts Is much more pronounced, Strauss 1978: 17)} ‘Java Is skewed rather oddly the one hand there exists euch Ii Kind of socal structure. On tah in Javanese, which “THE BODY AS A HOUSE IN JAVANESE SOCIETY 13 nite @ considerable "liontdle" through real or fictive kin tes (c. Shai Satin 4950)" The separaing out of traf tom the other structures in Javanose 1eSety so ae fo assess fi place and importance fs bayond the ambiton of “juhat the nation of societé 8 maison” sheds ight on is what we namely the Javanese mythic and ritual ith of wellbeing. As sketched cut worid because in Javanese represor of king. This I $0 not simply because the is also a. human being, Dut because the physiological process of (gestion ‘accompanied by the four syrbotcsibings ressemmbles the more arate mago of to king n hig palace, sustained and strengthened by the Same set of correspondencies. His house is his Incarnation, fo such a textent that Bohrond (1983) rep ‘that the king 18 present tough the architecture of his palace eymielicall, evan when ne i¢ Preart phyelealy it wore rot forthe relevance ofthe notlon ot sociétés "8 ino one would have thought to apply tt to ay the creation of the world and of man set the tlage for the Javanese treatment of their bodies ae Rouses and! thei fugdoms ae houses. The body does net have te architecture of @ house ‘but physically houses siblings during gestation, The prayers and olferings used to exorcize andlor can royal household i his conclusion. rédupicated at a higher lavel by the royal households ico claim fo be.a part of thet uriverse. Through symbolic stings the Fr the peasants, the royal Kinship of tho rs) which the peasants ‘shadow-puppet thea. That nother ‘oftheir postions at opposite ends of 148 HEADLEY the social strata, encoded the message nich the peasant represants as his Dody and which ‘enter ofthe Kingdom. houses, ressemble each other because of thelr vient ihe corpus of iinge by proplous encourters Tmetamorphized Idgal royal consort. The javanese. If the rice field representations, The peasanis a3 wed as tho to deal wih the world as: ie station. ‘by graeping the Kinetics. ne comas to se how ‘ind of houee. it's fa this sense, and only struclure may be batter understood by compar jonesia which Lev has baptize "a maison”. Hopetul Dlatiieation: Javanese poasants and Kings hold ‘nelusive visions of thar bodies as houses. APPENDIX: The Good and Bad Kala in Javanese Myihology ng some error, | have placer lullaby which ig hardly over sung anymore, bat labo in the popular almanacs, and the myth of the ‘appendix these two to the text of which is ave “THE BODY AS A HOUSE IN JAVANESE SOCIETY 148 aitack of the four Bad Ones which is avaliable In the same Hoowets feflocting the lore of tne Javanese midwives from the Kitab Primbon ten in chandhanggula meter and feniitled. « 4) There a5 protecting the growth oft ‘They ave bY ‘conception Iisel ich guards over my body, ‘achieving its aspirations ing is ho placenta ‘excorcize ofits power symbole sting) day and night Allan ng his cord (the fourtn symbore rages (me) inthe proper ditecton. The total umber of my siblings 1s tour. ong have becorne one descendant tuning wy form, ayThase are my siblings which erneree from the mathers path together, ame day arin the same place, Those four slings. ving do rot emerge from mothers paths master (?:dadya makoum sarpin sia) ature has now become a companion in an ingoparable manner Jing, you must venerate ham the five Kinds of ice balls Sade from young coconut leaves with sh epit-bamboo fastenes, 146 HEADLEY 5 ‘THE BODY AS A HOUSE IN JAVANESE SOCIETY sar wrapped together in one package with a(V.0.C.) dhuwit copper en, Translation ofthe Myth fo Kyat all bound together protected from nd Niken Sangk's Baby who was ice Goddess: by '5)Place these in coconut leave conta es when a new baby was bom, was to ige and necasstiss that protect the new-born he example of) the behavior of 12 sage Wisamna and the (rice) 1d in the book of Jatnayogo ng a citation lage of Wasutia there ved a hunter by the name of sd Nixon Sangh although already oldery, was | wying to Become pregnant | ‘Before Nien had yet concelved, Kyal Wrigu went tothe sage Wisama to | ask fora blessing in order to be granted a vetuous (utami } ebild, When sage Wisama sho was to give bi "The goddess "vas the name fo be bestowed (on her), by the wish mission of the gods. Bul possily i was not 8) This myth desotibas the sotfsame above Fou st ditcully since the coming bith of the baby the goddess Si who had already joined this in Tkgnawali and Tiksnawatl sin Sri, as one oa (eannty) itu sin the other. for what Nappanad on the pat ot Sit and Tiksna arch for a paddy eld snake shaped li ‘accomlishod te replace that which dies, since if te snake’ oath (p.28) Kyai Wrigu obeyed the order of Resi Wisama, To make a long ‘Story shor, it happened one Gay on the frst of the month of a (-Saban; the 6th. Javanese morth whe are made al med himself by a fire nig a pythor fm a5 was harvesting the rice. But Kyai Wrigu grew stt ‘while tannin he became dazed while waiting afar off. Gradually he ‘could not stay awake (? sinayut) and colapsed asleep not far from the place whore the python was, 148 HEADLEY Intact the python was an incarnation of the goddoss Sri who already ng that the wife of Kyal Wrigu was already pregnant a long while, and that thls pregnancy was realy that of an Incamaton of the goddess Tksnavat Because the goddess. shor} wantod tobe joined as one being the existence of Devi Thksnawat (who ‘she signalled to Kyal Wrigu in his sl igu as & princase-bride back home to his house overed with a white cotton cl! ragrart flowers, and spin ‘perfuie, When sho had moved orto ye was fo havo her placed inside a four-sided room and sade: young bale’ fowers, lowers of wida fragance ard, n front Io be plaved incense ard a lap to be lelted unt! extinguished. ing £0 show well-being, tt Will cause good fertune, Then she ‘of the baby was bom 3g that k should be name "To guard over the new-born baby, one must not sleep ‘Seven cays. Cne must sleop during the daytime only. Wal these ‘cariod out, the baby’s Birth will be immune from attempts at (baka iKyal Weigu once he had seen ( 7 where the pythan slept in the midele of the ‘quickly with ine Instructions In or had been transmitted ioe {wangsit} of the python, the incarnation of brought t home as a bride, the python was ings folowing the quickly observed the place Hi ome (petanan ) with the nk what San Hiyang Kanekaputra said to Sang Hyang Jagac Was incarnaied a8 a baby in the hamlet of Wasutra, but was the utorus of Niken Sanghi in the rouse of Kyal descend to vet of ‘goddess Tiksnewall. Sang Hiyang Kala descended he descent of Sang Hyang Kala coincided with Niken Sanght's Into a baby gil and wha given the nar ping at noonay and the python. the fimdream: "Oh Wigs, look out! Later Gang Hyang Kala has become incamate as the dog Jackel. He must be Tepuised (Wak). Atal the doors burn sulphur and inside the house burn fied cocor ches for three rights with these olferings: yellow rice, ‘the flash ofthe heart of sem must ba offer atthe foot of your td Noar by foled sinh { Betel), a minor, a worn-out wisk broom and a “THE BODY AS AHOUSE IN JAVANESE SOCIETY 9 8. After the 8 fvelaton, Thereupon the dog Jackel had from any diection and inlonding © enter tit dawn broke. Sang Hyang Ke 3g do (2 nggentt house, he could not. So K Wa had been discovered and eared, Ho thon vanished In body, reuring to Heaven again corset sion Sang Hyang Jagad then ordered Sang Hyang Brahma to descend as ation of the cow Guniarang, vat naon Kyal "to be sleeping. Again the python said him in a dream fs right put @ spell on the man sho Tn doa, Sang Fang Brahma who has become a cow Gumarang, Fy fas cesigns on your tild. There you rmust r@P\ ut leaves on all dapple the doors with soot and ashi and burn ree-onions sk ‘tree righ, Put at the foot of your ide dish of bean sprouts, Mot peppers and “iby rolled sith and betel. Put close by a miror,& cocoreitarox broom, a chak pot and a bight lantom, AY fight go rons wor fouse recting the mantra: HONG BRAHMA MARA SIHOYED HASWEHNU/"Your chia wll ntruthrecelve good hea \Wrigu woke up, be repeated tis to his . Kya Wrigu soon c 13 nat manage to do $0, and finaly at dawn v coe ray returning to Heaven and oi the news of Ne mission (20), Bera yang Jagad Gienala then gave order to Sang Hyang Were wo descended to incarnate Waraha, th ‘One noontime, Kyal Weigu was P tanjung (Mimasops Ele ‘coconut leat torches. Put ‘garishoe with a ft of fish. Dar forget the roled sit soar kt right o0 around the house wl a blarak torch ‘RUM WASUYANA MARTA SWANA 180 HeAoley | “Tue BODY AS A HOUSE IN JAVANESE SOGIETY st ‘Termbaluna wanted ‘ffetings that had bee Treaven and report on his Than Sarg Hyang Jagad Girinata became eng. nate as a deer, Rat sndulur) by the gods ineamated 2s animals, center the house, he could 10! “At aan he vanahed corpocealy to return io jecause of all the -rne one who comes inthe mid ofthe THM Se GANG CNIRIS, TRANGKES OHYHAYU, HAO SANG NGKO SAKARENG, TKANTA TANAMAWA, YWANGGAWA, LUNGHANTA. membering your house dure mt of all Sang Nifewa, 3 and pfs), These are the ‘sang Hyang zeame the bi the cea Wajungjang, Sang Hyang Rodra becam Teas ame ihe stld boar Tembalung, Sang Hyang Baye becaine til in good health yang onan, Sang Hyang Harada became the fog Pas, Sang Hare id nora gy wake up om is aap aceorlng Pe instructions trom the pu ame the male snake and Sang Hyang Candra became te cat ats mich he remorbared tom ne declarations 9 the revelation, : Candramawa. he carted out all of ther. iKyal Wigu on entering his noon nap drearit of her ¢ sang Hyang Jagae Grins and alt Go yrpatwos, They coukd Rot carty oUt Yo Heaven. The new-born baby OF NOTES wi ‘sleep. Take care that ust not be put dows Drove your house by disirouting along 1 Saying the manve: HONG HYANG SIWAH BUJA ABUY/ | ‘SWANA MASWAHA (p31 t "Your chic together with 1 seo san Dapp 194 226230; Heoaas 197: Beales Probotat rae see Tanojo, 1954 & 1964; Wignyastlany, Beate dlatang Supatoo Wignyastrana = rewatan ess agtervstan ofthis yh Healey 38D woe sy acl ere th neo he ace wine (Henge Se a ee every THUSAy ight 18 we ctr of HE myth’s TP truth rebeive good health, peace and prosperity ‘occupants of your house” ofa, dor’bcease your functions outside when you wil! be pts, Dont be alarmed fing up ot Sang Hyang ing remain calm (2 fe soatter Kalekutana, the king of poisons Te ca these convulsions taking the form of al kinds of elnos( REFERENCES fa shape, even ota rr Joucaaseyout | -—«- ARGHIPEL ETUDES mwrenpiscipLiNaines SUR LE MONDE ‘come und altack. INSULINDIER won Muirerents rst be executed over threo nights. Tis mua 2 (sanbatan's agains Kalakutane whois row golng Wo Incarnate Neel = three convulsions. Sng Heaton and the Cosmos in Traditional Java. oSmes at sunset gteet Uke this: AHANGKO SANG ALA. thesis, Uriv. of Wiseonsin, Mason. Ung Win TRANGKESDYAHAVU, HAKWIKI HWANGAYU, MULHANGKO VAN DOPPEREN, J.Ws RANARNG, TKANTA TANAMAWA, LUNGHANTA YWANGGAWA \ 182 HEADLEY 1934 Het Tegalsche Roewat, 0p.229-280 dans Ojawa, a jsargang. HEFFNER, Robert 4985 hindu Javanese: Tengger Tradition and Islam Princeton Un, Press, Princeton, New Jersey. HEADLEY, Stephen C. 41879 Ii ny 4 plus do Cendres: Description et Histore du Finage d'un sane OARSTEN e oye EHESS. & Univ Pai V. Fécondté # Jave: Hes rupiaux 4972. "alain Java and Bal, pp.138-143 in India Major, congraulatory volume presented to J.Gond by J-Ensink and P.Gaetko; Bil, ‘Analogues of Opposites: Household and Community In Leidon, Pulau Langkawl, Malaysia 4974" Cosmogony and Creation in Balenese Traci, Bibtotheca Indonesia n°9, KLT.LV,, tha Hague PIGEAUD, Th. 1924, Taniu Panggolaran,'s Grevenhage PROBOHARDJONO 1961. Pakom Wayang Purwa, dls 4 90 pp.,9e editon, Ratna, Solo SASTRA ATMADJAJA {G24 "Het Bouwon van Javaansche Huizen’, pp-105-119 dans Djawa, @ atid jasrgarg, SHITH - HEFFNER, Nancy 4999. Language and Soca! ldenty: Speaking Javanese in Tengger, PAD. Dept of Uigusten, Un of mig, rn Ar. att | fuTRooucTION* TANoui 4954 Daleng Kandabuwara Munva Kala, 60 pp. Kec 1864 Pakom Pangruvata7 Murwa Kala,.8@ pp., Tjase, Solo ‘This papar thes a8 ts sta Wwahaning Ngegesang: Met, Manten, 107 pp. WIGNYASUTARNO (sans date) Pangrawatan, Mangkunagaran Pelace Library, MS.H. 28 iy of 2 sland of Langkawi from which the ofthe iy can be seen in one 18 of the house 184 CARSTEN oUSEHOLD AND GONAIUNTTY IN PULABLANGKAWT 155 the marked separation that exists in Langkaut domains, "Ths separation is mmediael So gahviorbe vistrissed as mer comity Sanna. the mesa he made up of private” icullral tabou i oka, 28 a itotaes aan ante crown betwee rl Sona ane ean oa COMA sy te tem Aaron at] wir BUDE pte, 2 WOT vac household finances. fital residence. Immediately after Land subsequently may become Hobe dominated by acore gud | regan exverely | ‘Atthough this riage residence is frequ ‘moans thal bo ted female consanguines. Im partic! ‘and caus therngolves but are quick 10 0 ri. this afective ink is perhaps stronger than that number of Houses Sx This thied mearing oft Enalish compound. (wbich may. be derived kampong of rah Kampong. (kamperg pose bed between male and female spheres can te woman tond to be involved in small consanguines (the household, the fon betwaen men t ‘are mobile and t neighbourhood, public contexts fremberehip and are, generaliy, ‘opposed to the colfeeshop, the jan of male and women. and used (oe ag fe karpong: wiiag, hamie, Comeau “There are then, sgnce. Kampong also caries wit fa tore andi woo or aro analand oh pare tae argg use. ene vague enso wey epi wo are ate especie ar ‘Beebe, eal, Tooy nave 10 a satya substan dates aoe mica up of peope vO trl th ont) pent uch erent a8," wo re ana sane with female it ‘case in Langkawi where formal \ tomen. We mig i then construct a series of binary oppositions between: 168 ‘OARSTEN HOUSEHOLD AND COMMUNITY IN PULAULANGKAW! 159) | | | | | | | | than one married couple from ene ganeration never co-rebide together in one jr for younger sibling’ ifher parent is older jogy has tho elfect of transmuting cousins to siblings who occupy the same house, By ‘grow inthis way, cousins are drawn closer together by the they bacome cassticatoy stings. Altention is also directed to of Inelrrelationship as cousins, which ies within ‘one houshold “The concept of incest in Langkawi reflects the corilation of cousins with ways anosensionof we ehaviour and vite end exchargee fay a a al tinos-of ho day Ligy Bf cotplelay Iva he ET jealed and behaves ina sinilar way lo members of the Pousahoid tsa Jost women al Fouses, they als take the mostactwerpan in | | ng much ofthe eu estate weren of he house ‘maintenance of relations, and sex-segregation ’S no ressouroes aro shared means that, JVs conceptually, compounds may be viewed as more rigid inform women difers correspondingly immediate neighbourheed. Wormon again dominate in such lecal ‘Taey often go to see each ‘ree to do so, Althcugh em, and, for example, a daught women dress up for th gmat ch iy commonly 0 the outside verandah or sts can (hus be seen | a more formal, tense version of the between close kin, The Informally Is a corroary of figs ehould not be cistingushed from consanguines! s oocurenee belios tis fact. Nor-particpaton In exchanges bond at "Sk in a much more eovare way than it | would betwoan in, Ina sence hen wha compounds sia ore dal ct | ese consanquity, the commuty canbe soe es be ‘bagad rot only on | below. ae mee _ Sine onumavapen Secreta aes | ‘etagon ofsorigunn acter ne a ing relations ofthis kind is s wuseholds but also for the smooth arried, couple Usually children ‘between these visi and informal ones persia. Both man and women dress formally wien visiting the sick oF he hese occasions. he house Is dlvised inio & meris part and mother indaw. ise of the femnale-centred nature of households and because of Sao crogs. Oflen thee ae rote women than man inside tne Meuse ad REPT the fan congregate outside. There Is an extreme formally of ise ovcasions: tlk i conducted in ow voices, men and val postions and people ative and leave as uncbirusively 25 te ing dead fs nol ported to show excessive are, ard italete aa ten doa are tus rghytuaizod ovens. ASINe aopects of iit hem imply, the important element 1s the wihessing of the euenaue sngok 9 lock). Sickness and doath are taken out ot eeUReSE SEGe soe un cave eteceest ous end 3 162 ‘ARSTEN | HOUSEHOLD AND COMMUNITY IN PULAU LANGKAWI 163 | ever by the community. People say that at the kenduri the house is Surrengetod, or delivered up (Seran) tothe Ketua who take over the running ‘or the ocoasion the hands ly and become a matter expression through exc Seseribed as ‘impo! injunction to come Is ‘Although women’s dominance in the household receives. some expression the fact tnat men are highiy Involved in such events is indicative Of the fact thal Ris a tite ofthe whole community made up of both men and women. Each household must send its male and jance at one's own feast by iy isi important to attend, but also to particpate in the ‘Sine Kendur, i everything is cared out inthe appropriate way, then ‘ake the journey lagather (unless thoy travel along ‘said thatthe ‘commun of the Kampong is being iooked atter aga ‘means of denying close individual ‘syaiikat karypang). The work is caried out n sex-segregatod groups. While nen congerarate on the consitvalon of a temporary extension of the house ‘animals to be eaten, women pound spices and soe ‘Tho ban on the presence of young c the company of thelr parents would represent the closest of ineal Kinship bonds - prociealy what is being negated by a ritual ‘whieh minimizes all forms of exchange: food, con invidval fexpression of emotion aro all controled, Instead, there is a focus on the of the whole community wi holds as possible and a denial of he bonds that bind togothor peoplo the jok vita the bands between, ‘Men eat before women, generally on the open Iso expressed In other house for the oceasion, ‘The cichas are standarcized for every kendunl and which is the ie is cooked in coconut milk nstead of being simply can be made day of the Kandur, the men take resporstbiliy for cooking ‘Men ard women arrive separately, dressed in thor best mal oecasions. Women sit side the house in a i heads covered at all times and there none inthe house i sn bing cooked without a sauce or in COMMUNAL FEASTS AND REPRESENTATIONS OF THE rads ta guests ten camp \ { ‘coMMUNITY endut. ng. conducted with great rapcty and, once the men have imitediataly begin the work of wi hes. ime tel est eo nine rec ath men ad woman ten he Kener ee nounenald soning a eas ove alo nd ‘hoods arog cup pourpasoran unmaried i pera | ple of kendur-abou ine work themselves. Each kariah (area served endo officere, ketua, who are responsible for is of he necessary work of every large Aenturt hel tence of those poss is the clearest indication that is taken out of the hands of the Incvicuals who are host ‘and Is taken 164 carsTEN HOUSEHOLD AND GONMUNITY IN PULAU LANGKAWI 165, i ‘generally arive and leave of young gis prevents a led with activities in which women normally dominste (cooking, fugh the epectio union of two incviduals the. most lavish and eb yraviour within the household is atthe end - kod by extrome rmal exchanges y Is one that Is_also based or household. In other words, thore is con jon of food sharing. This rep ‘accomplished by a reversal of the normal rules which operat ‘houserold - women ne longer cook, men arid women no longer eat fogel 166 CARSTEN food is cooked in rch sauces rather than dry or in water, cooking and eating be fon of ‘he cemmuniy. modelled on real houses would seem to Imply & concept of community dominated by women — siaied “The emphasis on male parcipaton in all the more fo household exchange expenally aL keridur. whic courier is bance, By taking over on ha hoUsohold en thse cocasone, man reessen ‘Men and women's jr but separate based on fon and women whose ki Rave Ban eset fd. While ren seem alot marginal tothe ree! house, inthe shasow se bh men and women play ot prt ans eo of mi pstny “he oppesilon gutwards through those sam®, What is clea I HOUSEHOLD AND COMMUNITY IN PULALILANGKAW! 187 of a newy mariod couple ie always sting grup, wl ras with wider conmunty: ey oes of dom pe ‘lose kin with whom sexual relations wouid be Incestucus - but, potently at least, relatos Inthe or between close consangui reciprocity, reveals this te lumartied girls are excluded from the kenduri. It he community fepresented at the kendur! in the idiom of the househols, and alse as ‘something greator than the household at such feasi, then tha possibify of {any teal or potential final irks, which ere links betwoen households, berg expressed, must be excluded. the concept ofthe community can be seen as vty ao well as in domestic kinshi ambiguity has to <0 hip. Wie iti are on one level opposed, aid att tusion morgod, this again only in the shadow thal both atiniy and conéanguinty can be brought elher, are thus Is actualy achieved trough the nagation of both ypes of ks. ‘oppose the house and tha Itenscended by the projection ofan image the house which is both. based on the symbolism of ios the vory negation of all that these represent. The the community Is beth analagous and opposed to the real that Lévi-Strauss has suggestod®. In partleular, the question ofthe residence 168 ‘CARSTEN 4. LeviStraus 19838 pp, 174 5. Thope w expire this point more fully elsewhere, 6.1984 p.194 7. Levi-Swauss 1983a pul 1984 pp.195-, 8. T discuss the opposition between touscbold and affinity and the fagilty of affnal bonds in more detail elsewhere. See Carsten (op. cit). 9, See the concluding chapter of Cersen (Ibid). REFERENCES CARSTEN, JF. nd. Women Kinship and Communi in a MalayFishing Vilage on Pulau ‘Lankawi, Malaysia. Forncoming Ph. D. Thesis. Unversily of London, LEVF-STRAUSS, Cc. 1963a The Way oF the Masks Translated’ Sylvia Modelski. London: nathan Cape. 30 ie", Annales, Nov.-Deo. 1988 pp. 1217.91, ‘su Findongsie", Paroles Données. Pars: Pon, fang Abel on the Malay Penins ship in Oceania. ASAQ Moncgraphs Pross of America. ‘Débats sur la notion de «maison» | aes du CNR, Pr 197 1 James J. FOX -the House as a Type of Social Organisation on the Island of Roti {corssrence dornte par Jd. Fox as sical ce equips “Ethnoiogio erties ete du Gusest ~ Eool des ates Ewes

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