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カヌーと航海にまつわる民話 : ミクロネシアSatawal 島の伝統的航海術の外延
https://doi.org/10.15021/00004487
https://doi.org/10.15021/00004487f221a5f0-30a2-4066-8eb3-d0e9bacdf780
| 名前 / ファイル | ライセンス | アクション |
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KH_006_4_001.pdf (23.9 MB)
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| Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||||||||||||||
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| 公開日 | 2010-02-16 | |||||||||||||||||
| タイトル | ||||||||||||||||||
| タイトル | カヌーと航海にまつわる民話 : ミクロネシアSatawal 島の伝統的航海術の外延 | |||||||||||||||||
| 言語 | ja | |||||||||||||||||
| タイトル | ||||||||||||||||||
| タイトル | Folktales of Panúwnap (Great Navigator) on Satawal Island, Micronesia | |||||||||||||||||
| 言語 | en | |||||||||||||||||
| 言語 | ||||||||||||||||||
| 言語 | jpn | |||||||||||||||||
| 資源タイプ | ||||||||||||||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||||||||||||||
| 資源タイプ | departmental bulletin paper | |||||||||||||||||
| ID登録 | ||||||||||||||||||
| ID登録 | 10.15021/00004487 | |||||||||||||||||
| ID登録タイプ | JaLC | |||||||||||||||||
| 著者 |
須藤, 健一
× 須藤, 健一
× サビノ, サウロマン
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| 抄録 | ||||||||||||||||||
| 内容記述タイプ | Abstract | |||||||||||||||||
| 内容記述 | The texts of the three folktales presented here form part of the long story of Panziwnap (Great Navigator) and his family on Satawal Island, a small coral island in Micronesia. Although the Great Navigator theme is widespread in the Caroline Islands (e.g., on Ulithi Atoll [LESSA1 961], Lamotrek Atoll [KRAMER1 937], Puluwat Atoll [ELBERT1 971], and Pulap Atoll [KRAMER1 9 35] ), its motif varies from island to island. This article presents the folktale of Pantiwnap and his family as a text, and then clarifies the "Navigator's Way" by examining the motif suggested in these tales. Fieldwork on which this paper is based was conducted on Satawal from June to September, 1978 and from May, 1979 to March, 1980. Our informant was the late Isidore Namonur, a renowned Satawalese canoe builder and navigator. In summary, the texts of the three folktales are as follows: TEXT 1: Pangwnap lived on Uman Island with his sons, Rongonap, Rongolik, Yatiniman, and Pause. When Rongonap and Rongohk trapped fish, Rongohk's trap caught more than Rongonap's. When they were felling breadfruit trees to make canoes, Rongohk's work was completed without trouble whereas Rongonap's tree did not fall, since, unlike Rongohk, he failed to make an offering to the tree's spirit. Rongonap became angry with his father because he thought that the father had taught more knowledge to Rongohk than he taught him. And he killed his brother, Yatiniman, who was expert in making weather forecasts in the morning. This murder prompted Panavnap to use the name of some of Rongonap's actions in the killing as terms for parts of the canoe that they were making. He told Rongonap that the canoe float would be called "taam" (lit. "raising"), implying Rongonap's raising of the stick with which he hit his brother. The sail would be called "yggw" (lit. "neck"), signifying Yatiniman's neck to which Rongonap tied a rope when he dragged him into the sea. In all the names of seventeen canoes parts were derived from Yatiniman's murder. TEXT 2: Pangwnap lived on Uman with his sons Rongonap and Rongohk. One day Rongonap decided to sail to Wuung's island. On the way he met and chased away Pangwnap's nieces. He failed to prepare spear to harvest taro and coconut and therefore could not obtain any. Knowing little about Wuung's island, he did not instruct his crew to remove their hats and coats when they neared the island. Further, he disobeyed his father's teaching by not presenting a gift to the islanders who came to welcome him. On the island, Rongonap and his crew bathed in a clear pond, which made them sleepy. At night, he disobeyed Wuung's request to tell story, and instead Rongonap and his crew fell asleep. They were then eaten by Wuung. Sailing in search of his brother, Rongoiik met Pangwnap's nieces and gave them food. He could obtain taro and coconut because he had brought along a spear. He instructed his men to remove their hats and coats when they neared the island, and he obeyed his father's teaching by giving food to the people who welcomed him. Of the two ponds, he chose the dirty one for his men to bathe in, and this pond had the power to repel sleep. In advance, Rongohk had woven a net which was used to catch the fish sent to destroy his canoe. At night he put pieces of copra on the eyes of his men and recounted stories to Wuung until dawn broke. He set fire to Wuung's house when Wuung fell asleep and departed the island after collecting his brother's and his crew's bones. Wuung's people tried to destroy the canoe but failed. Wuung was also killed in the attempt and Rongohk, Rongonap and the crews returned safely to Uman. TEXT3:Pαnuwnap lived in Uman with his sons Rongonap and Rongorik. Coming back from their sister's island, Rongonap lied to his father, contending that the inhabitants of that island had ill-treated him, so Pαnuwnap went to make war on the islanders. He scolded his son severely after learning from his daugher that Rongonap had told a lie. Rongonap and Rongorik were further in-structed by their father to give food to Yanunuwayi, their younger brother, while on a voyage. Rongorik complied but Rongonap gave only empty coconuts and food wrappers. He payed for his mis-behavior when his canoe was destroyed by a typhoon during a later voyage. He drifted alone in the sea and was rescued by Yaneinawayi, who took him to his own sand islet. Rongonap became hungry and Yanitnetwitygia ve him empty coconuts and food wrappers, just as Rongonap had done to Yaneznezwayi. Yantinziwayci aused him to suffer more by making him stay longer on the islet after he was overcome by homesickness. Finally Yanfinizwaytio ok Rongonapb ack to his home in Uman. Examination of the three folktales reveals the following main points as fundamental to the etiquette of canoe builders and navigators: (1) Supernatural beings play an important role in the process of canoe-making. Before felling a breadfruit tree to build a canoe, the builder must make an offering to the spirit of the tree; (2) Navigators must learn and obey many rules. They must receive properly people encountered while on a voyage; they must observe the customs of other islands, such as removing hats and coats when approaching it; and they must tell stories about the trip to their hosts when requested to do so; and (3) While on a voyage, navigators are obliged to offer food to the Spirit of Navigation before they themselves eat. Failure to do so would inevitably lead to difficulties during the voyage. |
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| 言語 | en | |||||||||||||||||
| 書誌情報 |
ja : 国立民族学博物館研究報告 en : Bulletin of the National Museum of Ethnology 巻 6, 号 4, p. 639-766, 発行日 1982-03-30 |
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| 出版者 | ||||||||||||||||||
| 出版者 | 国立民族学博物館 | |||||||||||||||||
| 言語 | ja | |||||||||||||||||
| 出版者（英） | ||||||||||||||||||
| 出版者 | National Museum of Ethnology | |||||||||||||||||
| 言語 | en | |||||||||||||||||
| ISSN | ||||||||||||||||||
| 収録物識別子タイプ | PISSN | |||||||||||||||||
| 収録物識別子 | 0385-180X | |||||||||||||||||
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| 収録物識別子タイプ | NCID | |||||||||||||||||
| 収録物識別子 | AN00091943 | |||||||||||||||||
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| 出版タイプ | VoR | |||||||||||||||||
| 出版タイプResource | http://purl.org/coar/version/c_970fb48d4fbd8a85 | |||||||||||||||||
