Tribus: Tribus, 26.1977 N.F.

Der Erdball, 1.1926

Bibliographische Daten

Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714817

URN:: urn:nbn:de:kobv:11-714817

Persistenter Identifier:: BV044415258

Titel:: Tribus

Untertitel:: Jahrbuch des Linden-Museums

ISSN:: 0082-6413

Erscheinungsort:: Stuttgart

Verlag:: Linden-Museum

Erscheinungsjahr:: 1953

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

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Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-711734

URN:: urn:nbn:de:kobv:11-711734

Persistenter Identifier:: 1509387531732

Titel:: Tribus, 26.1977 N.F.

Erscheinungsjahr:: 1977

Signatur:: LA 6621

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Titel:: Bd. 26.1977

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenrezension

Strukturtyp:: Zeitschriftenrezension

Titel:: Wolfgang Lindig / Mark Münzel: Die Indianer - Kulturen und Geschichte der Indianer Nord-, Mittel- und Südamerikas

Sonstige Person:: Schulze-Thulin, Axel

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Anthropos 86.1991 Containing Time 445 embracing self and others, actors and spectators, movement and containment, gives it central focus in the traditional Kaguru endeavour to replicate their society over time. Recent spatial alterations, especially at the levels of household and settlement life (which provides the quotidian underpinnings to spatial ori entation) probably spell the end of Kaguru culture as I encountered it. (These changes were imposed alter I left the field and involved massive en forced villagization of previously scattered Kaguru homesteads.) In achieving such a transformation, African socialist political ideologues are likely to succeed where earlier alien religious missionaries and colonial administrators failed. The manipu lation of social space has thus become a key to undermining Kaguru culture and identity, just as it for so long served to maintain it. 1. Kaguru Space and Humanity The broadest moral space with which the Kagu ru are concerned is Ukaguru (Kaguruland), their homeland in east-central Tanzania, East Africa, the space where the Kaguru language and customs pre vail and which consequently contains and defines Kaguru ethnicity. Kaguru do not deny that mem bers of other ethnic groups are human, but they couch their own accounts of what true humanity involves in terms of Kaguru beliefs and customs. Those outside Ukaguru are considered deficient in proper culture and at worst are considered savages unfit to be treated with full respect or consider ation. Kaguru define humanity in terms of observing social conventions that differentiate themselves from other ethnic groups and also from animals. These conventions fall into three broad categories: proper language (Chikaguru), proper alimentation, and proper restraints and rules regarding sexual behaviour. Kaguru define their homeland as the space occupied by people adhering to these three defined modes of behaviour on account of sharing common ideas and values about these being the only proper ways to behave. Closer consideration of these ideas and practices reveals ambiguity and contradiction. These contradictions or tensions are usefully considered in terms of the spaces in which they occur. This reveals further problems in Ka guru thinking and behaviour rooted in seemingly inevitable tensions between village and domestic affairs, between open and concealed social life, and ultimately between society and the individuals comprising it. At closer scrutiny, moral space in Ukaguru is more complex and heterogeneous than Kaguru generally maintain. a) Space, Speech, and Gender Judging speech morally, Kaguru sort it into three broad categories determined by ethnicity, age, and gender: First of all, Kaguru argue that sharing a natal language, Chikaguru, assumes commitment to a fair exchange of information. No such expectations hold for Kaguru communications with non-Kagu- ru. Outsiders are suspected of falsehood or shame lessness in speech and merit no consideration or respect regarding how Kaguru necessarily speak to them. Some Kaguru even refer to such ethnic outsiders as uncircumcized and consequently un likely to know how to speak or otherwise conduct themselves properly. 4 (In alluding to circumcision, Kaguru are saying that outsiders have not been transformed through movements through space: out of settlements and into the bush, and later back again to settlements.) Second, it is only with maturation (initiation) that true (jural) responsibilities adhere to what a Kaguru says. Kaguru adults, especially initiated males, were now held responsible for their speech. In contrast, women were never traditionally con ceded full jural adulthood and were always jurally subordinated to some men responsible for their wrongs. That, of course, is slowly changing with modern laws. Both male and female novices emerge from initiation with a new sense of responsibility, al though only with increasing age and experience are social skills in speech perfected. Younger adult men rely upon elder kinsmen to speak for them while only recently have any Kaguru women felt free to plead cases without support from men. A man who never attains skills in public speaking is “like a child” or “a woman.” Kaguru say that mature men should speak in a measured way reflecting careful thought. To speak wisely is to 4 For Kaguru, such an adjective might mean that such outsid ers do not practice circumcision (this assumption applies to none of the Kaguru’s immediate neighbours), that outsiders are not cut in the Kaguru manner (applying to the Maa- sai and Baraguyu), or that even though physically undis- tinguishable from Kaguru, circumcized outsiders were cut without proper ceremonies and instructions (see Beidelman 1964/?). Thus, some Kaguru would debate whether Kaguru circumcized in a mission hospital were truly circumcized at all. To be openly witnessed by other Kaguru as having been initiated is the only way to confirm true circumcision.

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