Anthropologists have long relied on powerful concepts operant in the societies where they have carried out fieldwork to unlock the meanings of various, even seemingly disparate, practices and experiences, and which, in virtue of their sharing a name, are given coherence by ethnographic and ethnological texts. In this essay, we examine how anthropological icons like hau, mana, and the shaman, are created, and suggest that there might be fragments encountered during fieldwork that do not, in themselves, necessarily add up to a coherent whole, but which are fit into stories of these kinds because of the pressure of narrativity within conventional notions of anthropological theory. To illustrate this argument, we draw in particular on Malinowski’s stories of the baloma, Trobriander spirits of the dead, reading his well-known fieldwork diaries alongside his published account, in order to show how life is always stitched across multiple registers of storytelling, some of which take the form of narrative and others that do not. Attending to the space between these modalities, or to their crossings, a different picture of theory begins to emerge, and which hews a bit closer to our ordinary experience of social life.

中文翻译：

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绘制领域：马利诺夫斯基关于浮肿的故事的片段和叙述

人类学家长期以来在社会中依靠有力的概念操作，在这些社会中，他们进行了实地调查以揭示各种甚至看似完全不同的实践和经验的含义，并且由于它们的名字相同，人种学和人种学使它们具有连贯性。文本。在本文中，我们研究了人类学图标（例如hau，mana和萨满祭司）是如何创建的，并建议在田野调查中可能会遇到一些片段，这些片段本身并不一定构成一个连贯的整体，但却很合适由于人类学传统观念中叙事的压力，这些故事被编入了这类故事。为了说明这一论点，我们特别借鉴了马林诺夫斯基关于浮肿，死者特罗布里亚德精神的故事，阅读他着名的实地考察日记以及他发表的著作，以展示生活如何始终贯穿多个故事叙述的平台，其中一些叙事形式，而另一些则没有。注意到这些方式之间或它们之间的交汇处，就出现了另一种理论图景，它与我们对社会生活的一般体验有点接近。