@article{oai:minpaku.repo.nii.ac.jp:00004495,
 author = {須藤, 健一 and Sudo, Ken'ichi and サビノ, サウロマン and Sabino, Sauchomal},
 issue = {4},
 journal = {国立民族学博物館研究報告, Bulletin of the National Museum of Ethnology},
 month = {Mar},
 note = {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.},
 pages = {639--766},
 title = {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},
 volume = {6},
 year = {1982},
 yomi = {スドウ, ケンイチ}
}