By Gregory Forth
The e-book examines ‘wildmen’, photos of bushy humanlike creatures identified to rural villagers and different area people in Southeast Asia and in other places. occasionally defined in massive element, the creatures are mentioned as nonetheless residing or as having survived until eventually fresh occasions. the purpose of the booklet is to find the resource of those representations and their prestige in neighborhood structures of information, partially on the subject of distinctive different types of religious beings, identified animals, and different human teams. It explores photographs of the wildman from all through Southeast Asia, focusing specifically at the Indonesian islands, and past, together with the Asian mainland, Africa, North the US, Africa, Australia, and Oceania. The ebook unearths how, in Southeast Asia and in different places, ‘wildmen’ can't effectively be defined as imaginary constructs rooted in cultural values and social associations, nor as easily one other form of ‘spirit’. additionally severely tested is a view of such figures as essentially comparable expressions of a pan-human psychological ‘archetype’. Forth concludes that many Asian and African figures are grounded in adventure or stories of anthropoid apes supplemented through encounters with ethnic others. Representations built between eu immigrants (including the North American ‘sasquatch’) are, partly, equally traceable to an oblique wisdom of primates, expert through long-standing ecu representations of bushy people that experience colored western perspectives of non-western peoples and that can themselves originate in old adventure of apes. even as, the ebook demonstrates how Indonesian and different Malayo-Polynesian photos can't be defined within the related manner, and explores the potential for those reflecting an historical adventure of non-sapiens hominins.
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Additional info for Images of the Wildman in Southeast Asia: An Anthropological Perspective
Suddenly, on the other side of the stream, he saw a being of generally human form apparently fleeing from him towards the forest. Although the individual was initially just ten metres away, Soda Ule only saw its back and therefore could not be certain of the sex; but there was no tail. He was particularly taken by its peculiar proportions. 6 metres and thus hardly short by local standards, the lower legs appeared extremely long and the arms extended to the knees, while the upper legs and torso were accordingly short.
Interestingly, cucumbers seem to be mentioned more than other foods, perhaps because they figure in the wellknown story of Huma Léli (referred to in Julius Poi’s account). Some Nage said ebu gogo ate no meat; but citing their attendance at ‘Ua feasts, others explained that they would consume cooked meat provided by humans. Less often mentioned is a habit of swallowing whole young dogs, pigs and even human infants. Moreover, this reputation, seems to refer specifically to events related in standard narratives, while swallowing puppies appears inconsistent with the wildmen’s great fear of dogs.
They also emitted a ‘high-pitched sound’. Partly in this last respect, these ana noa recall creatures reported from Poma and Tana Wolo (see Chapter 3); but they are not entirely distinct from the disease-causing spirits Nage call by the same name (‘noa’). And by the same token, despite their troglodytic habitat, somewhat simian appearance and apparent lack of culture, they seem quite different from the ebu gogo. What is to be made of these reports? Jon Lulukumi’s naked man was darkhaired and sturdily built, features apparently at odds with his suggestion that the individual was of an advanced age.