Не бугурт
Фрагмент из фильма "Dead Birds" 1963 года. Снято в Новой Гвинее. То, что называют "большой битвой", в противовес к рейдовой войне. В оригинальном фильме этот кусок начинается с 29-й минуты.
Click to viewПозже вышла и книга. Karl G. Heider, Robert Gardner. Gardens of War: Life and Death in the New Guinea Stone Age. 1968.
Там тоже много всего занятного. К примеру - сама битва далеко не как хаотична, как может показаться на первый взгляд.
By the forenoon - usually no later than eleven o'clock - bands of warriors are on their way to the appointed battleground or are already sitting in clusters of fighting groups under the shelter of a watchtower close by. Many of these will remain at such a rendezvous even when the skirmishing has begun. They act as a reserve, held back to protect the frontier from a surprise attack and also to give support to the front if it is needed.
После таких описаний начинаешь примерно представлять, из чего и как мог получиться римский легион.
N.B. Вообще - по военному делу региона существует обширная литература.
К тем же "Gardens of War ..." имеет смысл добавить Mervyn Meggitt. Bloodis Their Argument: Warfare among the Mae Enga Tribesmen of the New Guinea Highlands. 1977 и Klaus-Friedrich Koch. War and peace in Jalemo: the management of conflict in highland New Guinea. 1974.
Еще несколько неаппетитных видео. Охота.
Ловитву Чингис Хан строго содержал, говорил, что-де лов зверей подобает военачальникам: тем, кто носит оружие и в боях бьется, надлежит ему обучаться и упражняться (дабы знать), когда охотники доспеют дичь, как вести охоту, как строиться, и как окружать дичь, по числу людей глядя.
Jack Hogan. ‘Hardly a Place for a Nervous Old Gentleman to Take a Stroll’: Firearms and the Zulu during the Anglo-Zulu War // A Cultural History of Firearms in the Age of Empire. 2016
The Zulu had a specific word for those who had stabbed an enemy in battle, izinxwelera, but, as a symbol, the assegai transcended its narrow military applications and also epitomised political power and unity, an idea embedded in the Zulu saying ‘Umkonto ngo we nkosi!’ or ‘The assegai belongs to the king!’ This symbolism must derive from its central role, from at least the time of Shaka, as the principal weapon in warfare. But while it certainly had a military purpose, the assegai was not only used in war, and imagery of the assegai in hunting was transposed onto warfare. Speaking of the Zulu who returned from Isandhlwana, Mpatshana kaSodondo recalled:
"There were many izinxwelera, perhaps 100 or more … for their numbers included those who had stabbed opponents who had already been stabbed by others (hlomula’d); then again those hlomulaing became more numerous by reason of the fact that they had been fghting such formidable opponents, who were like lions, - for it is the custom among us in lion-hunting that the one who hlomula’s first, i.e. after the first to stab, gets a leg, the second gets a foreleg, whilst the last gets the head. This custom was observed in regard to Isandlwana because it was recognised that fighting against such a foe and killing some of them was of the same high grade as lion-hunting".
P.S. На первом видео - одна из групп народа дани. Но папуасы - они очень и очень разные. Просто несколько фото.
На современный лад это выглядит примерно так
Плетеные доспехи. Тоже распространены не повсеместно.
Papua. Annual Report for the year - 1913-14. 1914
The most interesting of the villages was that visited on 4th April, on the west bank of the Fly, about 400 miles from the mouth. We found the people of this village wearing cuirasses of rattan - solid pieces of armour, apparently completely arrow-proof, light and serviceable, readily slipped on and off, protecting both front and back, and reaching below the waist. These cuirasses were so fitted to the body as to keep up without shoulder straps, and to cover all but the upper part of the chest, while leaving free play to the arms. To put them on and take them off the natives slipped them over fheir feet. They are called, apparently, “Irim.” So far as I am aware only one of these cuirasses has previously been found in Papua; that was in 1876, by D`Albertis, whose party found one in a deserted house on the Alice River (see New Guinea, by L.M. D`Albertis, Vol. II., p. 125-6). They have, I am informed, been found in the north of German New Guinea, near the Dutch boundary, and in the south of Dutch New Guinea, but not near the coast. They are, I think, certainly not known to the people lower down the river, nor to the inhabitants of Lake Murray.
These natives (who were particularly friendly) readily exchanged cuirasses for trade and appeared to attach no particular value to them.
P.P.S. Michael O'Hanlon. Modernity and the `Graphicalization' of Meaning: New Guinea Highland Shield Design in Historical Perspective // The Journal of the Royal Anthropological Institute. Vol. 1, No. 3 (Sep., 1995), pp. 469-493
Дополнительно - вот, вот и вот.
P.P.P.S. David Mamoru Hayano. Marriage, Alliance and Warfare: the Tauna Awa of New Guinea. A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Anthropology. 1972
Once the level of conflict reached inter-sovereignty proportions, the patterning of offensive prosecution and defense is fairly clear. The operation of a composite fight sequence can be described as being divided into three phases: (1) the preparations for fighting; (2) battle tactics and techniques; and (3) ending fights and making peace [1]. Phases (1) and (2) may have been repeated over and over for several years until peace gestures were finally initiated. Part (3) may not have been "formalized" every time to the extent that peace rituals and the exchange of women took place. Indeed, fights may have subsided simply because the "score was even" or the men were temporarily too tired to fight.
Informants always insisted that in pre-contact times everything was "hot." This is a common description used in New Guinea to indicate a particularly dangerous or violent activity. Men in battle were "hot"; even the drinking water was "hot" in those days!
[1] The general organization of fighting in Tauna has parallels with other small-scale groups such as urban Black street gangs (see Keiser 1969).