Noera (vahoaka)

Ny Noera dia vahoaka nilôtika monina indrindra any amin' ny faritr' i Nily Lehibe Ambony any Sodàna Atsimo, nefa hita koa any amin' ny faritr' i Gambella any Etiôpia. Amin' ny tsipelina anglisy izy ireo dia atao hoe Nuer. Ny Noer dia miteny amin' ny fiteny noera, izay ao amin' ny fianakaviam-piteny nilôtika. Izy ireo no foko faharoa lehibe indrindra any Sodàna Atsimo ary foko lehibe indrindra any Gambella, Etiôpia. Mpiompy andian' omby ny Noera. Mpiara-dia aminy sady mamaritra ny fomba fiainany ny omby aman' ondriny. Miantso ny tenany hoe "Naath" ny Noera.

Kolontsaina

Manana ny lanjany ara-tantara sy ara-pivavahana ary ara-toekarena ambony indrindra eo amin' ny Noera ny omby. Nanoratra i Sharon Hutchinson fa "teo amin' ny Noera dia tsy noraharahaina ny fahasamihafana misy eo amin' ny olona sy ny omby"^[1]^[2].

Ny anjara toeran' ny omby

Ny omby sy ny fanambadiana

Manan-danja indrindra amin' ny maha harena enti-mampaka-bady azy ny omby izay atolotra ny fianakavian' ny lehilahy ho an' ny fianakavian' ny vehivavy ho vadiny. Io fifanakalozana omby io dia miantoka ny fiheverana fa ny zaza hateraka dia ho an' ny fianakavian' ilay lehilahy. Ny rafitra klasika noera momba ny fanambadiana aorian' ny fahafatesana ("fanambadiana matoatoa"), izay ahafahan' ny lehilahy iray ho lasa "ray" ho an' ny zaza ateraka aorian' ny fahafatesany, dia mifototra amin' io famaritana ny fifandraisam-pihavanana sy fianahana amin' ny alalan' ny fifanakalozana omby io. Ny omby atolotra ho an' ny fianakaviana amin' ny lafin-dray kosa dia ahafahan' ny zanaka lahy ao amin' io fianakaviana io hanambady sy hahafahany miantoka ny fitohizan' ny firazanany. Ny vehivavy momba, izay heverina ho lehilahy, dia afaka maka vehivavy ho vadiny, ka ny zaza aterak' ity vehiovevy ity avy lehilahy nofidiny, dia lasa anisan' ny taranaky ny razambeny, ary izy no "ray" ho an' izy ireo ara-dalàna sy ara-kolontsaina, izay nahafahany mandray anjara amin' ny fananahana ara-panoharana.

Ny fampiasana hafa ny omby

Mihodina manodidna ny omby ny fiainan' ny Noera, izay nahatonga azy ireo ho mpiompy, nefa fantatra fa mitodika amin' ny fambolena ihany koa izy ireo indraindray, indrindra rehefa atahorana ho voan' ny aretina ny omby. Noho ny toetrandro izay ratsy isan-taona dia mifindrafindra ny Noera mba haha azo antoka ny fivelomany. Matetika izy ireo no mandeha lavitra miaraka amin' ny biby fiompiny rehefa tonga ny fotoan' ny orana mba hiarovana ny omby amin' ny areti-kitro, ary rehefa tsy ampy ny loharanon-tsakafon' ny omby. Nanoratra toy izao ilay antrôpôlôga britanika E. E. Evans-Pritchard: "Miankina amin' ny andian' omby izy ireo amin' ny fivelomany ... Ny omby no kofehy mampitohy ny andrim-piarahamonina noera, ny fiteny, ny fombafomba fiampitana, ny pôlitika, ny fiharian-karena ary ny fanekena hanaja"^[3]^[4].

Afaka mandrafitra ny kolontsainy manontolo manodidina ny omby ny Noera ary mbola manana izay ilainy mandrakariva. Talohan' ny fampandrosoana dia nampiasa ny ampahany tsirairay amin' ny andian' ombiny ho amin' ny tombontsoany ny Noera. Araka ny voalazan' i Evans-Pritchard dia nanampy tamin' ny fampivoarana ny kolontsaina noera ho amin' ny endrika ahafantarana azy amin' izao fotoana izao ny ny omby. Izy ireo no namolavola ny andraikitry ny Noera isan' andro, rehefa nanokan-tena amin' ny fiarovana ny omby. Ohatra, isam-bolana dia mitsoka rivotra ao amin' ny tsinain' bodin' ny ombiny izy ireo mba hanamaivanana na hisorohana ny fitohanana. Nanoratra toy izao i Evans-Pritchard: "Ny maha-zava-dehibe ny omby amin' ny fiainan' ny Noera sy ny eritreriny dia miseho ohatra amin' ny anarana manokana."^[5]^[6]. Mamorona ny anaran' ny zanany avy amin' ny toetra biôlôjikan' ny omb izy ireo.

Nanoratra toy izao i Evans-Pritchard: "Efa nambarako fa io fikorontanan-tsaina io — araka izay mety handraisan' ny olona avy any ivelany azy — dia tsy noho ny lanja ara-toekarena lehibe ananan' ny omby ihany, fa noho ny maha rohy azy ao amin' ny fifandraisana ara-piarahamonina maro ihany koa"^[7]^[8]. Avy amin' ny omby avokoa ny akora fanodina rehetra ampiasain' ny Noera, anisan' ny amboarina amin' izany ny amponga, ny karipetra, ny fitafiana, ny lefona, ny ampinga, ny fitoeran-javatra ary ny entana vita amin' ny hoditra. Na ny zavatra ilaina isan' andro toy ny feta fandiova-nify sy ny fanasam-bava aza dia foronina avy amin' ny tain' omby sy ny amanin' omby. Tetehina ny tain' omby ary avela ho mafy, avy eo ampiasaina hanamboarana fitoeran-javatra (vilia, sns) na feta fanadiova-nify, na hiarovana ny omby amin' ny alalan' ny fadoroana ny tain' omby mba hamoaka setroka betsaka ka handroaka ny bibikely mpitondra aretina.

Tsy mihinana omby mihitsy noho ny fitiavana hihinan-kena fotsiny ny Noera. Tena masina amin' izy ireo ny omby, ka rehefa mihinana omby izy dia maneho fanajana ny matoatoan' ilay omby. Amin' ny ankapobeny dia ny omby efa antitra na maty noho ny aretina ihany no haniny. Na dia manao izany aza izy ireo dia mivory hanatanteraka fombafomba, dihy na hira, aloha sy aorian' ny famonoana ny omby. Tsy mba mamono omby fotsiny mba hifalifaliana ny Noera. "Tsy mamono biby mihitsy ny Noera noho ny faniriana hihinan-kena. Mety misy ny loza ateraky ny ozona alefan' ny fanahin' ny omby amin' izay rehetra mamono azy tsy noho ny antony ara-pombafomba, fa nikendry fotsiny ny hampiasa azy ho sakafo. Hanina ny biby maty noho ny antony ara-boajanahary"^[9]^[10]. Matetika dia mety tsy ny omby fotsiny no hanin'ny Noera, fa mety ho biby nalainy izay maty noho ny antony ara-boajanahary. Misy loharanon-tsakafo vitsivitsy hafa azon' ny Noera alaina. Ahitana indrindra ny trondro sy ny ampemby ny sakafon' ny Noera. "Ny ampemba no foto-tsakafon' izy ireo"^[11]. Atao sosoa hohanina na namboarana labiera ho fisotro ny ampemba. Mitodika amin' io sakafo fototra io ny Noera amin' ny vanim-potoan' ny orana rehefa mitondra ny ombiny any amin' ny faritra avo. Mety hitodika any amin’ ny ampemba koa izy ireo rehefa mitombo tsara ny omby ka ahafahany miantoka ny fiilan' ny fianakaviana.

Tamin' ny taompolo 1990 dia niverina tany Nuerland i Sharon Hutchinson mba hanavao ny fitantaran' i E.E. Evans-Pritchard. Hitany fa ny Noera dia nametraka fetra hentitra amin' ny famadihana ny omby ho vola sy ny mifamadika amin' izany mba hitazomana ny sata manokan' ny omby amin' ny maha ftaovam-pifanakalozan-karena azy ho an' ny vehivavy hampakarina ho vady sy ho mpanelanelana amin' Andriamanitra. Hitany ihany koa fa noho ny ady tsy mitsaha-mitombo amin' ny fanjakana sodaney dia nandray ny lanja ara-panoharana sy ara-pombafomba izay nananan' ny omby teo aloha ny basy.

Loharano sy fanamarihana

↑ Sombin-dahatsoraratra nadika amin' ny teny malagasy: "among Nuer people the difference between people and cattle was continually underplayed."
↑ Hutchinson, Sharon (1992). "The Cattle of Money and the Cattle of Girls among the Nuer, 1930-83". American Ethnologist. 19 (2): 294–316. doi:10.1525/ae.1992.19.2.02a00060. JSTOR 645038.
↑ Ity ny sombin-dahatsoratra nadika: "They depend on the herds for their very existence...Cattle are the thread that runs through Nuer institutions, language, rites of passage, politics, economy, and allegiances."
↑ Peters-Golden, Holly (2012). Culture sketches: case studies in anthropology (6th ed.). Dubuque, Iowa: The McGraw-Hill, pp. 164–165.
↑ Inty ny sombin-dahatsoratra nadika amin' ny teny malagasy: "The importance of cattle in Nuer life and thought is further exemplified in personal names."
↑ Evans-Pritchard, E.E. (2016) [1940]. NUER: a description of the modes of livelihood and political institutions of a nilotic people ... (classic reprint). Forgotten Books, p. 18.
↑ Inty ny sombin-dahatsoratra nadika amin' ny teny malagasy: "I have already indicated that this obsession—for such it seems to an outsider is due not only to the great economic value of cattle but also to the fact that they are links in numerous social relationships."
↑ Evans-Pritchard, E.E. (2016) [1940]. NUER: a description of the modes of livelihood and political institutions of a nilotic people ... (classic reprint). Forgotten Books, p. 19.
↑ Tsongan-tsoratra nadika amin' ny teny malagasy: "Never do Nuer slaughter animals solely because of the desire to eat meat. There is the danger of the ox’s spirit visiting a curse on any individual who would slaughter it without ritual intent, aiming only to use it for food. Any animal that dies of natural causes is eaten".
↑ Peters-Golden, Holly (2012). Culture sketches: case studies in anthropology (6th ed.). Dubuque, Iowa: The McGraw-Hill, pp. 164–165.
↑ Peters-Golden (2012), p. 160.

[1] Sombin-dahatsoraratra nadika amin' ny teny malagasy: "among Nuer people the difference between people and cattle was continually underplayed."

[2] Hutchinson, Sharon (1992). "The Cattle of Money and the Cattle of Girls among the Nuer, 1930-83". American Ethnologist. 19 (2): 294–316. doi:10.1525/ae.1992.19.2.02a00060. JSTOR 645038.

[3] Ity ny sombin-dahatsoratra nadika: "They depend on the herds for their very existence...Cattle are the thread that runs through Nuer institutions, language, rites of passage, politics, economy, and allegiances."

[4] Peters-Golden, Holly (2012). Culture sketches: case studies in anthropology (6th ed.). Dubuque, Iowa: The McGraw-Hill, pp. 164–165.

[5] Inty ny sombin-dahatsoratra nadika amin' ny teny malagasy: "The importance of cattle in Nuer life and thought is further exemplified in personal names."

[6] Evans-Pritchard, E.E. (2016) [1940]. NUER: a description of the modes of livelihood and political institutions of a nilotic people ... (classic reprint). Forgotten Books, p. 18.

[7] Inty ny sombin-dahatsoratra nadika amin' ny teny malagasy: "I have already indicated that this obsession—for such it seems to an outsider is due not only to the great economic value of cattle but also to the fact that they are links in numerous social relationships."

[8] Evans-Pritchard, E.E. (2016) [1940]. NUER: a description of the modes of livelihood and political institutions of a nilotic people ... (classic reprint). Forgotten Books, p. 19.

[9] Tsongan-tsoratra nadika amin' ny teny malagasy: "Never do Nuer slaughter animals solely because of the desire to eat meat. There is the danger of the ox’s spirit visiting a curse on any individual who would slaughter it without ritual intent, aiming only to use it for food. Any animal that dies of natural causes is eaten".

[10] Peters-Golden, Holly (2012). Culture sketches: case studies in anthropology (6th ed.). Dubuque, Iowa: The McGraw-Hill, pp. 164–165.

[11] Peters-Golden (2012), p. 160.

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