Die Bau- und Kunstdenkmäler der Stadt Braunschweig

Meier, Paul J; Steinacker, Karl

Anthropos, 71.1976

Bibliographische Daten

Monographie

Strukturtyp:: Monographie

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-713132

URN:: urn:nbn:de:kobv:11-713132

Persistenter Identifier:: BV047082466

Titel:: Die Bau- und Kunstdenkmäler der Stadt Braunschweig

Herausgeber:: Meier, Paul J; Steinacker, Karl

Erscheinungsort:: Braunschweig

Verlag:: Verlag von E. Appelhans

Erscheinungsjahr:: 1926

Beschreibung:: Kunst

Signatur:: Kunst 5111'2':F8

Lizenz:: Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)

Sammlung:: Allgemeiner Bestand

Wissensgebiet:: Kunst

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Strukturtyp:: Register

Sammlung:: Allgemeiner Bestand

Replication, Scission, and Territory among the Rukuba 741 wife-taking unit has a sacred pool of water, kuysk, from where a sister’s child gets its first drinking water. This pool may also be utilized to doctor sisters’ children when they are sick and it plays a part at kuyiyi, the final stages of the circumcision series. A wife-taking unit also stages on its own the andu or intup dances at home and in other wife-taking units on an exchange basis in the months preceding the circumcision ceremonies. A wife-taking unit must also initiate its children at kugo, near its own ritual hut 2 . However, on the ground, the situation looks more complicated. Wife taking units are not always easily sorted out. For the purpose of this study the most inclusive relevant unit on the ground is what I call a village. A village is not necessarily composed of one wife-taking unit but it may include members of both moieties. Thus, the basis of the village grouping is territorial; the village is the most inclusive territory under a single chief. All villages are known by name but there is no generic term by which the Rukuba translate globally in the abstract what I call a village. The term kighat, which literally means ‘ridge’, may be used by a speaker to refer to his dwelling place instead of the more usual term, kiko, meaning ‘house’. The term kucip means a con centration of dwellings, a cluster, and may be the best approximation to the English term village although it is not used in the abstract, i. e., it is always employed when followed by a named place which is not necessarily the par ticular name of what I call a village. Place names are the means employed to define the Rukuba sociological universe and one has to master an array of such place names before getting anywhere in an investigation. The most simple case is found when a village is coincidental to a wife taking unit. The village is then divided into a certain number of units, generally localized within the village and which I shall call clans for want of a better name. The Rukuba name for such a unit is unko. This term has several meanings and can include, broadly speaking, people who claim to be agnates at different levels of the Rukuba social organization. For instance, fhe members of two villages of which one has originated from the other may refer to each other as being unko but the most usual meaning is restricted to encompass all the people who are politically and ritually under a clan head 'within the village. This clan head, called atiko or atiako, lit., ‘the father of the houses’, has to perform on behalf of his clan as a whole the recurrent farming rituals, iwyure, which are found among the Rukuba. In addition to this, most of the clan heads have to perform different ritual functions for the benefit of the village as a whole. Each of these offices is distinctive and they are com plementary at the village level. The clan head is often referred to as atiko iwyure after the farming rituals he performs or as atiko ata, ‘the atiko of the 2 The ritual kugo has two distinct aspects; the most important one dealing with chieftaincy was done only at Uniu village and at the Ishe village of Kishi Uzel in rotation. Row that Uniu is almost extinct, Kakkek village is taking over this part from Uniu. The second aspect deals - ideally - with the first stage of a boy’s initiation ceremonies a nd this is done by all villages at the time Kakkek or Ishe perform their ceremonies.

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Volltext: Anthropos, 71.1976

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