Anthropos: Anthropos, 26.1931

Anthropos, 78.1983,1-4

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Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714789

URN:: urn:nbn:de:kobv:11-714789

Persistenter Identifier:: BV041701500

Titel:: Anthropos

Untertitel:: internationale Zeitschrift für Völker- u. Sprachenkunde

Weitere Titel:: Anthropos

Erscheinungsort:: Fribourg

Verlag:: Ed. St. Paul, Anthropos-Institut

Erscheinungsjahr:: 1906

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-709519

URN:: urn:nbn:de:kobv:11-709519

Persistenter Identifier:: DE-11-001853217

Titel:: Anthropos, 26.1931

Erscheinungsjahr:: 1931

Signatur:: LA 1118-26

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Titel:: Bd. 26, 1931, Heft 5, 6

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenartikel

Strukturtyp:: Zeitschriftenartikel

Titel:: Die Leichenzerstückelung als vor- und frühgeschichtliche Bestattungssitte

Sonstige Person:: Beninger, Eduard

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Numic Religion 341 animals including bears. According to Powell (1971: 75), the Numa have “a host of mythological stories giving the reason why the sun . , . who should have a will of his own—is yet compelled to travel by a definite trail along the face of the night.” This kind of limitation on the effectiveness of sun indicates that Harris (1940: 56) overstated the role of sun as Sun Father serving as the fountainhead of supernatural power. While the sun represents a major concentration of such power, he was not of the beginning nor a close associate of Ocean Woman. In keeping with the sameness of the Myth Age, the inhabitants, while having the names of modem species, had no definite forms, being simultaneous ly human, spirit, and biota. In her usual revealing way, Laird (1977: 209ff.) comments that these Immortals have/had a way of shimmering between forms. This shimmering quality is a particularly apt description for the mythic characters from all over Native America because it implies that they were/are in constant flux and process. Probably the hardest aspect of the Native world to convey to English speakers is its dominate kinetic or dynamic quality. It is poorly described by nouns because it involves verbs almost entirely. While many native languages do use nouns, verbs are usually much more important because these people concentrate on pro cesses. They speak not of life but of living, referring to the ongoing inter actions and reciprocities that make life possible. Similarly, power is not a particularly appropriate word for characterizing the life force-and-energy, because it is not a static concept. It is kinetic, underlying all aspects and activities of the native universe, conveying notions closer to those of modem physics than to other folk beliefs. Yet convention and English usage con strains any attempt to introduce more appropriate terms at this time. This processual dynamic of the universe pervades all of power, and with it, all of life. This attribute of flow in terms of life is nicely illustrated by a saga about how Badger revived the wife and son of Owl after they had been killed by the fatal fumes caused by the anger of Skunk (Powell 1971: 260; Laird 1980: 80). (Incidentally, it also illustrates the importance of singing and dancing in relation to the control of power because both of these involve rhythmical movement attune to that of the power-and-energy kinesis.)When Badger had his attention called to the two lifeless forms lying upon his special plot of ground, He painted himself and danced a dance and sang a song known only to himself. Then he dug a hole and burrowed along under the ground until he came to a point just under the bodies and there he emerged from the earth. Standing by the bodies of the woman and child, he pierced them with his medicine knife until the blood ran and they returned to life , . . (Powell 1971: 260). Accordingly, the flow is matched by Badger in his song and dance before he himself moves with it through the tunnel and emerges to attune the deceased to it by causing their own blood to resume its flowing. Presumably,

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Objekt: Anthropos, 78.1983,1-4

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