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. | Chapters
of Symbolic Sibling Rivalry in a Guatemalan Indian Village [ I. Introduction ] |
To avert the death of a newborn infant the people of San Pedro occasionally kill a chicken by beating it against the back of an older child who is then served the cooked fowl with the warning that he desist from "eating" his little brother or sister. Taken at its face value, that is, at the level of manifest function, the ritual is an instrumental act—a means of influencing events—whose logic is part and parcel of the "primitive world view" which Guatemalan Indians combine with "civilized social relations" in Tax's words.19 While it is a nonrational expedient from our point of view, it "makes sense" to the natives in terms of certain assumptions implicit in their culture. These assumptions have been stated above. | |
Analysis of the ritual on the level of latent function, however, indicates that it serves a number of purposes apart from its avowed function of forestalling misfortune. For one thing it is an institutionalized means of relieving the intolerable pressure to "do something" and of finding an acceptable scapegoat in time of emotional crisis. | |
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Secondly it gives symbolic
expression to repressed antisocial sentiments which have their source in
the social experience of the individual beginning in early childhood and
continuing into adult life. Sibling antagonism is imputed in the form of
an oral-aggressive projection, which is also indicative of parent-child
tensions. These tensions are disallowed byproducts of a social system
which emphasizes emotional constraint and respect for authority. An
assumed magical connection between fetus, sibling and parent provides a
frame of reference for linking the fate of an infant with the appetite of
its sibling. Belief that the death of a baby may be due to the appetite of
another child is a specific instance of a more general disposition to
entertain fantasies of being eaten. |
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Finally it should be understood that the sibling ritual not only reflects social strains. As part of the San Pedro culture pattern it also plays a role in defining the way in which sibling relations are perceived and experienced. | |
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19 Tax, 1941. | |
Benjamin D. Paul HARVARD UNIVERSITY CAMBRIDGE, MASSACHUSETTS 1950 |
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BIBLIOGRAPHY | |
EGGAN, DOROTHY,
1949, The Significance of Dreams for Anthropological Research, American
Anthropologist, n.s. Vol. 51, pp. 177-198. GESELL, ARNOLD, et al., 1940, The First Five Years of Life, New York, Harper & Bros. GILLIN, JOHN, 1947, Moche, A Peruvian Coastal Community, Smithsonian Institution, Institute of Social Anthropology, Pub. 3, U. S. Printing Office. HENRY, JULES AND ZUNlA, 1944, Doll Play of Pilagá Indian Children, Research Monographs No. 4, American Orthopsychiatric Association, New York. HENRY, WILLIAM. E., 1937, The Thematic Apperception Technique in the Study of Culture-Personality Relations, Genetic Psychology Monographs, Vol. 35, Provincetown. KLUCKHOHN, CLYDE, 1944, Navaho Witchcraft, Papers of the Peabody Museum of American Archaeology and Ethnology, Harvard University, Vol. 22, No.3, Cambridge, Mass. LEVY, DAVID M., 1939, Sibling Rivalry Studies in Children of Primitive Groups, American Journal of Orthopsychiatry, Vol. 9, pp. 205-214. MEAD, MARGARET, 1947, Age Patterning in Personality Development, American Journal of Orthopsychiatry, Vol. 17, pp. 231-240. REDFIELD, ROBERT AND MARGARET P., 1940, Disease and Its Treatment in Dzitas, Yucatan, Carnegie Institution of Washington, Publication 523, pp. 4~81. TAX, SOL, 1937, The Municipios of the Midwestern Highlands of Guatemala, American Anthropologist, n.s. Vol. 39, pp. 423-447. —,1941, World View and Social Relations in Guatemala, American Anthropologist, n.s. Vol. .43, pp. 27-42. VILLA ROJAS, ALFONSO, 1947, Kinship and Nagualism in a Tzeltal Community, Southeastern Mexico, American Anthropologist, n.s. Vol. 49, pp. 578-587. |
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. | Chapters
of Symbolic Sibling Rivalry in a Guatemalan Indian Village [ I. Introduction ] |
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