Indian Antiquary Vol 54

Author(s): Richard Carnac Temple, Stephen Meredyth Edwardes, Krishnaswami Aiyangar
Publisher: Swati Publications

Page 63

MAROH, 1928) REMARKS ON THE ANDAMAN ISLANDERS AND THEIR COUNTRY
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other by ties of friendship." Similarly (p. 242) the weeping at the end of the mourning is regarded as "the renewal of the social relations that have been interrupted." So that the rite in the three cases above is (p. 243)" a ceremony of aggregation."
So again at marriages and initiation ceremonies, which are (p. 244) “long processes that are only completed by marriage," the rite of weeping (p. 243) "serves to make real (by feeling), in those taking part in it, the presence of the social ties that are being modified." At death the social ties are profoundly modified and the weeping rite (p. 244), " which is obligatory .... is similar to that at marriage and initiation."
After mourning the bones of the dead are recovered, and the dead is (p. 245) "now entirely cut off from the world of the living." Mr. Brown then takes the weeping as "& rite of aggregation whereby the bones, as representative of the dead person (all that is left of him), are received back into the society henceforth to fill a special place in the social life." On the whole he regards the ceremonial weeping as "the affirmation of a bond of social solidarity between those taking part in it."
Mr. Brown then draws up certain conclusions, (pp. 245-6) "(1) In every instance the ceremony is the expression of an effective state of mind shared by two or more persons. (2) The ceremonies are not spontaneous expressions of feeling : they are all customary actions to which the sentiment of obligation attaches. (3) In every instance the ceremony is to be explained by reference to fundamental laws regulating the effective life of human beings. It is not our business here to analyse their phenomena, but only to satisfy ourselves that they are real. (4) Each of the ceremonies serves to renew or to modify in the minds of those taking part in it some one or more of the social sentiments."
These points exhibit Mr. Brown's theory and his reasoning. My criticism of his actual argument is that the line of reasoning might easily vary with each observer. If his method of “interpretation ” is generally adopted, we shall have as many different interpretations as there may be independently-minded theorists.
Dancing. In considering this subject Mr. Brown breaks into that of several others connected therewith in rather & confusing manner. Firstly he observes (p. 247) that dancing signifies enjoyment and next that it is rhythmical : then that dance and song, rhythmical clapping and stamping on a sounding board, are all parts of common action. Next he observes that the function of the dance (p. 249) is to bring into activity as many of the muscles of the body as possible," and also the two chief senses, sight and hearing, and finally that every one joins in it,- all the men in the dancing and all the women in the chorus. Lastly, he concludes with some diffidence (p. 249) that “the Andamanese dance (with its accompanying song) may be described as an activity in which, by virtue of the effect of rhythm and melody, all the members of a community are able harmoniously to co-operate and act in unity."
After discussing awhile the psychical effects of rhythm on the individual and the whole party present in creating “what we call esthetic enjoyment," Mr. Brown considers (p. 251) the effect of the dance a8 & social and collective activity, coming to the conclusion (p. 252) that the primary social function of the dance is to produce & condition in which the unity, harmony and oonoord of the community are at a maximum." This argument, he holds, explains the dance before setting out to a fight. It arouses (p. 252) " in the mind of every individual a sense of the unity of the social groups, of which he is a member," and it serves (p. 253) " to intensify the collective anger against the hostile group." Similarly dance meetings in ordinary times serve (p. 253) « to unite two or more groups into one body." The whole argument and the conclusion are rather trite and quite as dangerous in ordinary hands as those on weeping.