EDITOR
In Argonauts of the Western Pacific Bronislaw Malinowski explores the cultural and economic aspects of the unique practice of the Kula Exchange between indigenous populations of the Trobriand Islands and Eastern Papua New Guinea. Malinowski pays particular attention in recording precise ethnographic details of the Exchange and the social institutions that surround it. Ultimately, Malinowski sets out on a clear mission to disprove the prevalent theoretical misunderstanding of these indigenous peoples as "Primitive Economic Man". By embracing the complex cultural nuances and particularities of the Exchange, Malinowski successfully captures the Kula Exchange as more than just barter or gift giving. Instead, he classifies the Kula Exchange as an extensive, inter-tribal form of exchange in which specific Kula articles travel across a wide network of islands in fixed transactions "regulated by a set of traditional rules and conventions...accompanied by an elaborate magical ritual and public ceremonies" (81). Malinowski's intent as Ethnographer is to construct a vision of this institution as a holistic entity, thus pioneering Cultural Anthropology as a legitimate science with the particular methodology of participant observation.
By placing the Kula Exchange at the center of his ethnographic work, Malinowski establishes a perspective in which all other social institutions fit within the whole system. Consequently, the layout of the ethnography reflects the Kula-centric approach. The Introduction largely covers the innovative methodology of participant observation. Malinowski classifies the work of the Ethnographer into three distinct avenues: the anatomy of the society, the imponderabilia of actual life (i.e. detailed accounts of behavior), and the utterances and feelings of native mentality (24). This methodological outline is Malinowski's single most important contribution in this ethnography.
In the first two chapters, Malinowski gives both a demographic and geographical background of his research population. Once the basics are outlined, Malinowski introduces and defines the Kula in the third chapter, thus centering the remainder of the ethnography. Chapters Four, Five, and Six all explain sailing and the role of the canoe in the Kula while introducing the cultural customs that surround these practices. Chapter Seven explores the role of magic directly in regards to sailing, further developing the Kula-centric approach. Chapters Eight, Nine, and Ten explain the details of one leg of the Kula journey, leading into Chapters Eleven and Twelve, which explain the ceremonies and customs of the actual exchange. Chapters Thirteen through Sixteen explain the journey home in ethnographic detail that has yet to be matched by other ethnographers. Chapters Seventeen and Eighteen discuss the role of magic in its relation to the Exchange. Chapters Nineteen through Twenty-one explain the Kula from the perspectives of other Kula participants, adding a new level to his holistic endeavor. Finally, the Conclusion captures in a refreshingly succinct manner the true meaning of the Kula as an utterly unique system of exchange deeply wedded to every facet of Trobriand life.
Malinowski proves himself as an adept and scientific ethnographer by simultaneously establishing and implementing the new method of participant observation. As a reader in a twenty-first century context, I found myself torn between two emotive responses: the pleasure in the beauty of its pure and complex description and the desire to see a more theoretical approach steeped in anthropological interpretation. Nevertheless, it is clear that Malinowski accomplishes his intent for description and methodology. However, Malinowski may have benefitted from more intentionally carrying his methodology (particularly, the three avenues of ethnographic research) from the Introduction throughout the remainder of the text.
Malinowski records this ethnography for an academic audience, therefore successfully establishing anthropology as a legitimate science. Despite Malinowski's intentional omission of theory, it is interesting to look at this ethnography through structural functionalism. By making the Kula Exchange the center of his ethnography, I believe Malinowski unintentionally frames his description in structural functionalism. In other words, every social institution (from canoe building to beliefs in flying witches to gardening practices) all function in harmony with other institutions, most prominently the Kula Exchange. Following this ethnography up with a text on theory was inevitably the next logical step Malinowski would take in his anthropological career.
Overall, Malinowski has composed a comprehensive description of Trobriand society as well as developed a new methodology for future generations of anthropologists. Argonauts of the Western Pacific is a welcome addition to the small but growing style of ethnography.