Kaluli creation myth
Encyclopedia
The Kaluli creation myth is a traditional creation story of the Kaluli
people of Papua New Guinea
. In the version as was recorded by anthropologist and ethnographer Edward L. Shieffelin whose first contact with them took place in the late 1960s. The story begins in a time the Kaluli call hena madaliaki, which translates "when the land came into form." During the time of hena madaliaki people covered the earth but there was nothing else: no trees or plants, no animals, and no streams. With nothing to use for food or shelter, the people became cold and hungry. Then one man among them (alternative accounts give two) gathered everyone together and delegated different tasks. He directed one group to become trees and they did. He directed another to become sago
, yet another to be fish, another banana and so forth until the world was brimming with animals, food, streams, mountains and all other natural features. There were only a few people left and they became the ancestors of present day human beings.
The Kaluli describe this story as "the time when everything alə bano ane" which means roughly "the time when everything divided". This concept of all world phenomena as a result of a "splitting" has many echos in Kaluli thought and cultural practices. In the Kaluli world view, all of existence is made from people who differentiated into different forms. Animals, plants, streams and people are all the same except in the form they have assumed following this great split. Death is another splitting. The Kaluli have no concept of a transcendent, sacred domain that is spiritual or in any fundamental way distinct from the natural, material world; instead death is another event that divides beings through the acquisition of new forms which are unrecognizable to the living.
The Kaluli are an indigenous people whose first contact with contemporary western civilization began in the 1940s. Following extensive Christian missionary efforts in the region, variants of the traditional creation story have adopted a few Christian elements. Prior to contact, the Kaluli story described creation as a pragmatic solution to problems of cold and hunger, and the efforts were initiated by one or two ordinary and unnamed men rather than any deity or deities. The Kaluli have since tended to identify one or both of them as "Godeyo" (God
) and "Yesu" (Jesus Christ).
Kaluli
The Kaluli are a clan of non-literate indigenous peoples who live in the rain forests of Great Papuan Plateau in Papua New Guinea. The Kaluli, who numbered approximately 2000 people in 1987, are the most numerous and well documented by post-contact ethnographers and missionaries among the four...
people of Papua New Guinea
Papua New Guinea
Papua New Guinea , officially the Independent State of Papua New Guinea, is a country in Oceania, occupying the eastern half of the island of New Guinea and numerous offshore islands...
. In the version as was recorded by anthropologist and ethnographer Edward L. Shieffelin whose first contact with them took place in the late 1960s. The story begins in a time the Kaluli call hena madaliaki, which translates "when the land came into form." During the time of hena madaliaki people covered the earth but there was nothing else: no trees or plants, no animals, and no streams. With nothing to use for food or shelter, the people became cold and hungry. Then one man among them (alternative accounts give two) gathered everyone together and delegated different tasks. He directed one group to become trees and they did. He directed another to become sago
Sago
Sago is a starch extracted in the spongy center or pith, of various tropical palm stems, Metroxylon sagu. It is a major staple food for the lowland peoples of New Guinea and the Moluccas, where it is called saksak and sagu. A type of flour, called sago flour, is made from sago. The largest supply...
, yet another to be fish, another banana and so forth until the world was brimming with animals, food, streams, mountains and all other natural features. There were only a few people left and they became the ancestors of present day human beings.
The Kaluli describe this story as "the time when everything alə bano ane" which means roughly "the time when everything divided". This concept of all world phenomena as a result of a "splitting" has many echos in Kaluli thought and cultural practices. In the Kaluli world view, all of existence is made from people who differentiated into different forms. Animals, plants, streams and people are all the same except in the form they have assumed following this great split. Death is another splitting. The Kaluli have no concept of a transcendent, sacred domain that is spiritual or in any fundamental way distinct from the natural, material world; instead death is another event that divides beings through the acquisition of new forms which are unrecognizable to the living.
The Kaluli are an indigenous people whose first contact with contemporary western civilization began in the 1940s. Following extensive Christian missionary efforts in the region, variants of the traditional creation story have adopted a few Christian elements. Prior to contact, the Kaluli story described creation as a pragmatic solution to problems of cold and hunger, and the efforts were initiated by one or two ordinary and unnamed men rather than any deity or deities. The Kaluli have since tended to identify one or both of them as "Godeyo" (God
God
God is the English name given to a singular being in theistic and deistic religions who is either the sole deity in monotheism, or a single deity in polytheism....
) and "Yesu" (Jesus Christ).