The Palokhi Karen eat three meals a day, and of these meals the early morning and evening meals are consumed in their homes while the mid-day meal is usually consumed in their fields. There is not a great deal of symbolic meaning attaching to the kinds of food that they eat, but there are certainly symbolic aspects to how food is domestically prepared and the utensils which are used for this purpose. Cooking utensils, for example, are used in ways which establish very broad distinctions between food that is cultivated or domesticated and food that is not. The cooking of rice, for example, is done in a pot that is reserved specifically for this function. Similarly, stews consisting of the flesh of domestically reared animals and cultivated crops are cooked in a separate pot. For each kind of pot, there is also a spoon or ladle which can only be used together with it. On the other hand, game must be cooked in a different vessel. The pots and spoons, therefore, are not interchangeable insofar as their uses are concerned.

I have also noted in the previous chapter, for example, that the cooking utensils of a married couple are thrown away when spouses are divorced and when families convert to Christianity. Much of the general symbolic significance of food in Palokhi occurs, therefore, in domestic contexts. It is, however, mundane social behaviour associated with the eating of food at domestic levels that throws into relief the importance of domestic commensalism as a practical symbol through which social relations are expressed. Such behaviour might be dismissed as trivial were it not for the fact that it occurs consistently and is always predictable. It is behaviour of a kind that is so much a part of everyday social life, to which little thought is given, that it eludes explicit exegesis or formulation of its motivation or rationale except within its own frame of reference. For this very reason, however, it is I believe a good example of the kinds of “taken for granted” social interaction or behaviour which constitutes much of the praxis of what we choose to call, by way of abstraction, social organisation — in the same way that we might describe social organisation through an observation of the activities of production and consumption. It is, in other words, yet another aspect of social interaction in which social organisation is, as we might say, “immanent” as praxis. When the Palokhi Karen eat at home, they almost invariably shut the doors of their houses.

In some houses, the meal is eaten from a large, circular wooden tray (made from a cross-section of a tree trunk) which is placed on the floor near the fire-place. Rice is spooned from the cooking pot all around the tray. A dish or two of food accompaniments and chilli relish is placed amidst the rice in the centre of the tray. In other houses, large enamel dishes (purchased from shops) are used instead of the wooden trays. The meal is eaten by members of the household as they squat, or sit, around the tray. They use their fingers to pick up the rice and other food. Soup or gravy is eaten with common spoons shared by all. There is no particular order which dictates the eating of the meal. Where households are small, all members of the family eat together while in the case of large families, household members may be broken up into two groups which eat consecutively because they cannot all sit around the tray.

We Will Write a Custom Essay Specifically
For You For Only $13.90/page!

order now

Domestic commensalism in Palokhi is, by its very nature, clearly “inclusive” and “exclusive” at the same time, for it includes only household members and excludes non-household members. This is, of course, symbolically established by shutting the door of the house, but it is also to be seen in the behaviour of non-household members during meal times. In general, doors are shut only during the night when the household sleeps and during meals. Shut doors, thus, can only have two meanings in Palokhi; outside of sleeping hours, they indicate that a meal is in progress. At such times, it is understood that visits should not be made. On the other hand, if the Palokhi Karen visit one another, and they then notice that a meal is being prepared or is about to be served, they invariably leave the house and return later when the meal is over. As a matter of courtesy, they are usually asked to stay and eat, but such invitations are always declined (see also Hinton [1975:183]). The implicit rule, therefore, is that the members of a household do not generally eat in other households.

 Feasting in the Rites of the New Year

There are a number of important features in the rites of the New Year in Palokhi. Some of these I consider in Chapter VI where I discuss the annual ritual cycle in the community. Here, therefore, I shall consider only the commensalism that takes place in what is the most important ritual in the community. The New Year celebrations are held over two consecutive days, the first of which is given to final preparations for the feasting that takes place on the second day, and an evening meal eaten only by members of the domestic group. Before this meal is eaten, the oldest married woman in the household performs a “soul calling” (kau’ koela) ritual in which the souls of all household members are called back to the home. The meal is eaten in much the same way as ordinary meals, the only difference being that a richer repast is prepared in the form of chicken or pork. What marks the eating of this meal from other meals and the annual ‘au’ ma xae, however, is the fact that it occurs in the context of the New Year celebrations thus distinguishing it as an activity of special significance to the Palokhi Karen as a community. On the next day, the household has its early morning meal which is immediately followed by a wrist-tying ceremony for all members of the domestic group.

Their wrists are tied by the head of the household and his wife with lengths of cotton yarn. The purpose of the ceremony is to bind the souls of household members to their bodies. Thereafter, members of the household (usually children) go to other houses in the village, beginning with the headman’s and that of the elders, inviting the occupants to “come and eat, come and eat”. As every household does this, the scene in the village eventually becomes one of people bustling to and fro, either issuing invitations to eat or entering houses for a meal and emerging only to be faced with another barrage of invitations. And so it goes on through the day. The headman and elders are usually invited together as a group. The reason for this is that when they have finished eating the meal, they are asked to make offerings of rice liquor to the Lord of the Water, Lord of the Land as well as to pray for blessings on the household. They are, in other words, invited as ritual officiants inasmuch as they are members of the community like all others who are invited. As visitors arrive at each house, food is placed before them in the eating tray for them to eat. They are usually joined by a member of the host family who, under the circumstances, eats as a token gesture. Needless to say, as visitors make their rounds, they too are only able to eat in token fashion. After the meal is eaten, rice liquor is served along with tobacco and fermented tea (miang). Feasting in the New Year celebrations of the Palokhi Karen is, to use a more familiar idiom, an “open house” affair.

The Constitutive and Transformative Aspects of Commensalism

It will be apparent from the accounts above where the essential area of contrast lies between routine domestic commensalism and the generalised commensalism of the rites of the New Year. Domestic commensalism is very much confined to members of the household with a corresponding exclusion of non-household members. The commensalism in the rites of the New Year, on the other hand, reverses this norm where the Palokhi Karen eat in every house contrary to everyday practice. Although everyday household commensalism may not be regarded as a “ritual” activity, its primary significance lies in — to use Firth’s phrase — its “conceptualization in a given relationship”, that is, as an activity that is associated with, and identifies, those who live, work, and consume the products of their labour together. It is in this relational sense that domestic commensalism may be regarded as “constitutive”. But if commensalism is so, at the level of the mundane or quotidian, it is undoubtedly elevated to the symbolic in the meals taken by the domestic group on the evening of the first day and morning of the second day in the New Year celebrations. At this time, the conceptual and relational aspects of domestic commensalism are, quite unambiguously, symbolically “constitutive” of the “corporateness” or solidarity and identity of the domestic group or household. However, the second day of the celebrations is also given to commensalism as the principal activity of the community as a whole.

It is during this generalised commensalism that the activity of eating becomes “transformative” and “constitutive” at the same time. The rites of the New Year effect a transformation in terms of what is being constituted through commensalism in a different context, a context that is now defined by the general participation of all members of the community as opposed to participation in commensalism at the strictly domestic level. Here, it is the “corporateness” of the community in its entirety that is affirmed through commensalism, following that of the domestic group. In other words, the process of transformation lies in the change from the affirmation of domestic group identity to community identity. This is important for what it reveals of the ideological status of the household or domestic group, both individually and collectively. In strictly practical terms, the household is as we have seen the fundamental operative social and economic unit in Palokhi while general social organisation and the organisation of subsistence production and consumption consist of a variety of arrangements which make up the relations among households. It is, however, the representation of this fact through routine domestic commensalism and the generalised commensalism in the rites of the New Year, as symbolic or ritualised activity, which is indicative of the place which the household and general social organisation, effectively, occupy in the cultural ideology of the Palokhi Karen.

At a general level, this is consonant with the family sociology of the Palokhi Karen as well as features of the ideology of the kinship system, marriage and residence discussed in the previous chapter. It is also totally consistent with the way in which households function as ritual units in the cultivation of crops (see Chapter VI). Although ideologies, at their most general, do not necessarily consistently reflect practical social arrangements, in Palokhi this is indeed the case. It implies a degree of internal consistency in the cultural ideology of the Palokhi Karen which is relevant to an understanding of the maintenance of a social and cultural order that is distinctively their own. It is this very internal consistency, along with other considerations discussed in the concluding chapter, which ensures a certain continuity in the cultural ideology of the Palokhi Karen if only because there are fewer areas of tension or contradiction which would, ultimately, require resolution thus rendering it open to restructuring or change.

In this chapter, I have attempted to describe the general social organisation of Palokhi in microsociological terms by examining a variety of practical social arrangements in subsistence production which form, in large part, the substantive aspects of this social organisation. I have also attempted to show that the cultural ideology of the Palokhi Karen reflects this organisation in ways which are consistent with other aspects of social organisation, namely, kinship, marriage and residence and that this is effected through commensalism, as practical and symbolic activity, which “summarises” (or abstracts from social reality) the social relations within and among households in which much of social organisation in Palokhi exists as praxis. These considerations are directly relevant to an understanding of the subsistence economy of the Palokhi Karen which I discuss in detail in the next chapter.


I'm Niki!

Would you like to get a custom essay? How about receiving a customized one?

Check it out