Ancient Religions of the Austronesian World: From by Julian Baldick

By Julian Baldick

Austronesia is the big oceanic zone which stretches from Madagascar to Taiwan to New Zealand. Encompassing either scattered archipelagos and significant landmasses, Austronesia – derived from the Latin australis, 'southern', and Greek nesos, 'island' – is used essentially as a linguistic time period, designating a relations of languages spoken via peoples with a shared background. Julian Baldick, a celebrated historian of old faith, the following argues that the various population of the Philippines, Taiwan, Indonesia, New Guinea and Oceania express a typical inheritance that extends past language. This commonality is located in particular in mythology and formality, which succeed in again to an historic, prehistoric previous. From round 1250 BCE the unique proto-Oceanic audio system migrated eastwards from southeast Asia. Navigating through the solar, the celebrities, chook flight, the swells of the ocean and cloud-swathed mountain islands, Austronesian voyagers used canoes and outriggers to choose new territories. They constructed a unified development of faith characterized through mortuary rites, headhunting and agrarian rituals of the yearly calendar, culminating in a post-harvest pageant usually sexual in nature. This certain evaluate of Austronesian trust and culture should be crucial analyzing for college students of faith, prehistory and anthropology.

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Extra resources for Ancient Religions of the Austronesian World: From Australasia to Taiwan (Library of Ethnicity, Identity and Culture)

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In the morning he rejoined them, and they interpreted the dreams. (One source tells us that each of the warriors had a skin bag, in which one of the dreams was stored. A dream was auspicious if in it one experienced triumph. If one had doubts, one had to go early in the morning to the wild and listen to the oaimu sing. ) If the dreams were favourable the leader would again spend the night by his fire, and the warriors would again sleep in the common-house. At dawn he would rejoin them and tell them to beat the floor of the common-house with their feet and lances, in order to ask the heaven-spirit, Hamo, and the war-spirit, Iafafeoi, for victory.

Here we need to summarize and compare our data, beginning with lifecycle rituals. The practice of washing new-born babies in cold water may reflect Dutch Christian influence, but on the other hand we are told that the aborigines believe medicines to be present in river water. As regards the birth of twins, the Paiwan are more severe, always killing both (as the Puyuma used to), whereas the Tsou do this only in the case of girls. Both Tsou and Puyuma fathers are prohibited from going to the fields and hunting after a birth.

On the fourth day the two diviners thank the two ancestors who gave the gift of rice to two brothers: three handfuls of rice are thrown onto a rock. 72 On the sixth day the ‘virile warriors’ and elders go to the mountain. On the way they make barriers, to put the domestic spirits and women behind them. Then they camp on their hunting site. On the seventh and eighth days the ‘virile warriors’ set traps. On the ninth day the 18-yearolds are initiated into their three-year marginal period, and then the males return to the village.

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