By Kerstin J. S. Werle
Kerstin Werle’s paintings relies upon a 12 months of fieldwork on Lamotrek and Yap, belonging to a bunch of islands with a matrilineal tradition. even supposing a development to the approach to life of the Western international are available all over the place at the islands, conventional customs, a gendered department of labour and subsistence recommendations succeed. Kerstin Werle conducted her examine in line with classical anthropological equipment, supplementing the to be had professional literature at the common Micronesian atolls with a useful evaluate. Her e-book indicates how definitely the right of an previous and clever lady, inside the cultural image lavalava, is confronted with a tender society. as a result of the tremendous restricted house at the small atolls, person plots of land became traditionally, culturally and emotionally major areas, all of which were ascribed their very own person personality. With the aid of those customized areas, humans on Lamotrek pursue neighborhood politics.
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Additional resources for Landscape of Peace: Mechanisms of Social Control on Lamotrek Atoll, Micronesia
Thereby, she also measured lavalava woven as loincloths for men (shorter and narrower), but not worn any more these days except for certain rituals. The variability in length of lavalava depends upon the distance between the upright pegs on the warping bench. Some benches are built with an additional fifth hole, for extra-long textiles. A man on Lamotrek wears a thu (loincloth), bound from a wide and long strip of cotton material, or K. J. S. e. shorts and sometimes a T-shirt). Sometimes the women tie such a thu as an extra skirt over their lavalava, to protect them from getting dirty from the work in the taro patch, to have something extra on during their menstrual period or to intentionally set themselves apart from the fashion and rules of dress on the island, which is mostly of interest to the young women.
Because at that time the people maybe didn’t understand the Catholic faith properly“, says a forty-year-old man (Field Notes 01/2007). And his brother-in-law mentions: “Mary and me we were engaged, only six years old, but already engaged – imagine…”. ” Games were played and everybody could join in without losing face in public. Little fires were lit and people told stories to each other and recounted “You First Learn to Start the Fire” 47 myths and fairy tales. ). The other side of this somewhat liminal place for the people of Lamotrek was: “So that their time will be occupied – not like now, when the kids steal the betel nut and the tuba” (Field Notes 01/2007).
4): the grandmothers wear bright lavalava (teor) with delicate patterns (tabo) in the front, or even the traditional kind (teoriu yengaang) with fewer colours but impressive Hibiscus strings. The grandfathers wear their loincloths (neere mwale) tied in the old style. Some of the ladies display flowers in their hair or behind their ears and carry the local taro basket (shiugiubel) made out of coconut leaves together with the digging stick (goot), while their husbands are ready to cut their tuba (falubwa) with a knife or spear some fish for dinner.
Landscape of Peace: Mechanisms of Social Control on Lamotrek Atoll, Micronesia by Kerstin J. S. Werle