Abstract
The question which remains to be answered is where to place the culture of the Atoni as it has taken shape in his political system as a system of life. A system of life is a totality which has its own individuality, and as such is in a sense unique. We may compare it with a building. It is located in a particular environment in which its members have to provide for their livelihood; so it has an economic substratum. The structures of the kinship and political systems are as it were the materials, which are arranged in accordance with a number of structural principles. In addition the general categories which further shape man’s thinking and activities are the determinants of the style of the house. However, this image falls short for our purposes, as it is too static. In reality the structural principles are to some extent mutually contradictory and the general categories do not cover one another, so that dynamism, tension and constant change are possible within a particular system of life. The house is constantly being rebuilt, for the greater part in the same style, but the result is always different.
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References
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J. P. B. de Josselin de Jong, 1935, p. 5.
P. E. de Josselin de Jong, 1965, p. 290. I should prefer to say: “and other aspects of culture”.
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Needham, 1960b, pp. 280, 272. Perhaps a comparable kind of dualism exists among what Prins calls “The Didemic Diarchic Boni”. In any case the fact that he stresses the need for a comparative study of “dualities” is most significant. Sparta and Rome may be added to his examples. Prins, 1963, p. 174.
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This is in contrast with the system of the Thonga, Junod, I, p. 312. The right-hand side is associated with the gods of the paternal lineage, and the left-hand side with those of the maternal lineage (II, p. 396). This again corresponds with the dichotomy which we found in the case of the Atoni as well — feminine and left-hand side opposed to masculine and the right.
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Pigeaud, 1929, p. 276.
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Personal communication.
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Grader, 1965, Dorpsstruktuur Bali. I did not read this memorandum until I had written all of the present book but for this final chapter. The dichotomy is apparent even in the position of the banana-leaf mats on which the offerings are placed. Their position may be chthonic or uranic, according to whether they are placed in a “feminine position”, i.e. with the light side of leaves — the abdomen — facing upward, or in a “masculine position”, i.e. with their dark side facing upwards.
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Downs, 1955, p. 51. He even goes as far as saying: Unfortunately the Toradja socio-political organization does not correspond to this mythical world…
A systematization of Kruyfs work, coupled with supplementary research, would constitute a valuable contribution and would most certainly be appreciated by the Toradja themselves, especially if this were to be done in conjunction with research into the changes in and place of the Christian community.
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Onvlee, 1949, p. 455.
Letter Umbu H. Kapita.
Nooteboom, 1939.
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Nordholt, H.G.S. (1971). The Place of the Culture of the Atoni in the Indonesian Culture Province. In: The Political System of the Atoni of Timor. Verhandelingen van het Koninklijk Instituut voor Taal-, Land- en Volkenkunde, vol 60. Springer, Dordrecht. https://doi.org/10.1007/978-94-015-1013-4_15
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