Two Lives of Mpamizo: Understanding Dissonance in Oral History
Two Lives of Mpamizo: Understanding Dissonance in Oral History
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姆帕米佐的两段人生：理解口述历史中的不和谐
DOI：
10.2307/3171946
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发表时间：
1996
影响因子：
--
通讯作者：
J. Willis
中科院分区：
文献类型：
--
作者：
J. Willis
1993年8月和1994年2月，我在乌干达西南部的Buhweju县对一名妇女进行了两次采访。这些采访是关于Buhweju社会和政治历史系列的一部分，Buhweju现在是Bushenyi区的一部分。在前殖民时期，布赫韦朱是一个由世袭“国王”统治的小型自治政体;在殖民时期，它被并入邻国恩科雷王国，后来被称为安科莱。第一次采访，像我的大多数采访一样，重点关注受访者的家庭历史，她说她的祖父名叫姆帕米佐，是一名希玛人，即牧民。在布韦朱和安科勒的其他地方，这意味着，现在仍然意味着，不仅仅是一个养牛的人。农耕的伊鲁人和游牧的希玛人有着相同的语言和相同的文化，但在许多重要的方面（饮食和生存方式是其中最突出的），他们的言行举止却截然不同，因此，一个人是游牧的还是农耕的，对社会的任何其他成员来说都是非常明显的。和我说话的那个女人很明显是一个伊鲁人，一个农业家，从她的举止和生活方式来看，就像她的丈夫一样，所以我很惊讶地听到她的祖父是一个希玛人，一个牧民。部分是因为这个原因，我又回去和她谈了一次：但是在第二次，她对姆帕米佐的描述发生了重要的变化--她对过去的描述出现了不协调。她现在说，姆帕米佐是伊鲁人。这种不和谐是本文的主题，因为它对Buhweju的社会以及我们解释过去口头叙述的方式都有重要的启示。
In August 1993 and February 1994 I conducted two interviews with a woman in Buhweju, a county in southwestern Uganda. The interviews were part of a series concerning the social and political history of Buhweju, which is now part of Bushenyi District. In the precolonial period, Buhweju was a small autonomous polity ruled by an hereditary “king;” in the colonial period it was subsumed into the neighboring kingdom of Nkore, which became known as Ankole. The first interview, like most of my interviews, focused on the history of the family of the interviewee, and she said that her paternal grandfather, whose name was Mpamizo, had been a Hima, or pastoralist. In Buhweju, and elsewhere in Ankole, this meant, and still means, very much more than simply being a keeper of cattle. The agriculturalist Iru and pastoralist Hima share the same language and much of the same culture, but speak and behave differently in a number of significant ways (diet and mode of subsistence being prominent among these), so that whether one is a pastoralist or an agriculturalist is very apparent to any other member of society. The woman to whom I was talking is very evidently an Iru, an agriculturalist, in her manner and in the way she lives, as is her husband, and so I was surprised to hear that her grandfather was a Hima, a pastoralist. It was partly for this reason that I went back to talk to her again: but on the second occasion, there was an important shift in her presentation of Mpamizo—a dissonance in her account of the past. Mpamizo, she now said, was an Iru. This dissonance is the subject of this paper, for it holds important lessons both about society in Buhweju and about the ways in which we interpret oral accounts of the past.