Dema Deities are
mythological figures who have given to certain peoples their land, food-crops,
totems, and
knowledge such as how to cultivate crops, raise poultry, make boats, perform dances, and perform sacred rituals.
In some cases, such as in the
Hainuwele myth of
Seram Island recorded by Jensen, it is claimed that from their
dismembered bodies, blood, etc., came the different
communities that are now in existence, together with their territory.[3]
Both local culture and natural environment remain infused with the
supernatural power of these creative deities.[3]
"A book review of Drama of Okokolo: The Social and Ceremonial Life of the Elema by F.E. Williams". The Geographical Journal. 96 (1): i–viii. 1940.
ISSN0016-7398.
JSTOR1788493.
Jorgensen, Dan (1994). "Locating the Divine in Melanesia: An Appreciation of the Work of Kenelm Burridge". Anthropology and Humanism. 19 (2): 130–137.
doi:
10.1525/ahu.1994.19.2.130.
Dema Deities are
mythological figures who have given to certain peoples their land, food-crops,
totems, and
knowledge such as how to cultivate crops, raise poultry, make boats, perform dances, and perform sacred rituals.
In some cases, such as in the
Hainuwele myth of
Seram Island recorded by Jensen, it is claimed that from their
dismembered bodies, blood, etc., came the different
communities that are now in existence, together with their territory.[3]
Both local culture and natural environment remain infused with the
supernatural power of these creative deities.[3]
"A book review of Drama of Okokolo: The Social and Ceremonial Life of the Elema by F.E. Williams". The Geographical Journal. 96 (1): i–viii. 1940.
ISSN0016-7398.
JSTOR1788493.
Jorgensen, Dan (1994). "Locating the Divine in Melanesia: An Appreciation of the Work of Kenelm Burridge". Anthropology and Humanism. 19 (2): 130–137.
doi:
10.1525/ahu.1994.19.2.130.