Guess why the islanders forbid young men. Question: Can you guess why the islanders forbid young men who have not passed the maturity test to touch money? slide

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Each of the islands of the archipelago has a characteristic ethnic and linguistic composition of the population and, accordingly, its own culture, sometimes noticeably different from its immediate neighbors. When you are on the islands, you should take as a starting point the rather well-known cultural characteristics of the peoples of Polynesia and Melanesia (community, complex everyday rituals, the presence of numerous taboos and unwritten rules), but on each particular island you will have to carefully monitor the life and behavior of local residents so as not to disrupt their usual way of life. Guadalcanal is noticeably influenced by Western (primarily American) culture, but almost all peripheral islands live in the same rhythm and style as a hundred or two hundred years ago.

The islanders usually live in villages gravitating towards the coastline, most often inhabited by representatives of one or two families. Large settlements have some signs of organized construction (usually paths-streets radiating from the central square, often intersecting randomly or disappear altogether). The center of the village is either this square, or the large house of the leader (leader) traditionally located on it, which is also used as a guest house (it should be borne in mind that both women and men live in it in one large room).

In coastal villages, the so-called canoe house stands out - an exclusively male territory, where women are not allowed to enter. Rites of initiation of young men are held here, as well as a rather long period of training and solitude, after which the young man gets into a traditional canoe and demonstrates his art of fishing and managing this fragile boat at first glance. The traditional opening ceremony of the fishing season is also held here (usually mackerel plays the role of such a symbolic fish), the sacred relics of the tribe, weapons, fishing items, ships, trophies and, which is still not uncommon, the heads of enemies killed in battles are stored here. Tourist access to such an establishment is also allowed only with the explicit approval of the leader of the community.

Village life in the Solomon Islands is still surrounded by many taboos. Many of them are so complex and intricate that their meaning often eludes the understanding of a European, so when visiting villages one should be careful and limit one's curiosity as much as possible. The term "taboo" means "sacred" ("holy"), as well as "forbidden", therefore taboos are not only prohibitive, but simply necessary for the islanders in some way. All sorts of table ceremonies, a number of foodstuffs, the color of clothing, the rites of transferring or donating something, family relationships and even many rituals of communication with the outside world are often tabooed. The attitude to promises is strictly regulated (apparently, due to this tradition, the islanders rarely guarantee anything directly), and breaking an oath is considered one of the most serious crimes at all - the violator of such can be subjected to a huge fine as compensation and even imprisonment.

In many areas it is considered taboo for a woman to stand above a man, and even more so a man, even a foreigner, should not deliberately take a place below a woman. The same attitude towards the leaders - to rise above the leader of the tribal group is considered the height of indecency, and this is very likely, since the locals are short in stature, so most conversations and negotiations are carried out while sitting. It is also forbidden to swim under a canoe in which there are women - it will probably have to be destroyed later, and for many islanders canoes are the only means of obtaining food. There are countless such prohibitions and restrictions, especially given the abundance of tribal groups, each of which has more than a dozen taboos of its own, different from their neighbors. Local residents are generally very tolerant of the manifestation of someone else's way of life and minor violations of their customs, especially in large settlements (foreigners usually belong to the group of the uninitiated, so applying your own rules to them is also a kind of taboo), but violation of some elements of local etiquette may have very sad consequences.

For these reasons, the tourist is advised to visit isolated local communities only under the guidance of an experienced guide who can suggest certain features of local etiquette. And before entering the territory of the settlement, it is imperative to ask its inhabitants for permission and inform them of the entire "action program" on their land - this will eliminate many omissions and allow you to coordinate your actions with the desires or customs of the natives.

Property rights for the Melanesians, unlike the Polynesian tribes, are very important - a tree, fruit or flower by the side of the road in the vicinity of the settlement most likely belongs to someone, and damage to them or unauthorized collection of fruits from them can cause a conflict situation. Even in isolated hinterlands, there is a whole network of all kinds of "private plots", which are indicated by a system of designations understandable only to local residents - pegs, serifs, or strips of fabric tied to branches. For many islanders, income is directly dependent on what can be harvested or grown on such plots (it should be recalled that only 0.62% of the islands are suitable for cultivation), so the invasion of their territory can be considered a manifestation of aggression. It may be possible to negotiate compensation for a simple violation of this rule (for example, for picking a fruit that was intended for sale), but in the case of serious violations (a felled tree, for example), a quite adequate aggressive reaction can be expected.

Quite typical of the Western Pacific is the attitude of the islanders towards clothing. They themselves can wear literally anything, often without bothering with it at all (the local hot and very humid climate does not favor wearing thick outerwear). However, the opposite rule applies to foreigners - they must always remain literally fully dressed. In the local climate, this is not easy, but often it is almost the only way to avoid the impact of a fairly aggressive local fauna. On holidays, the islanders dress very colorfully, while those of them who profess Christianity try to comply with all the attributes of European clothing. Women are advised to wear long skirts and dresses, especially in the evening, and in general to follow a fairly conservative style of clothing (legs above the knees must be covered!). Dress is perfectly acceptable during the day and on some informal visits. Oddly enough, a tie for men is almost banned, although wearing it in business circles is considered a sign of good taste. Beachwear and shorts are allowed only outside settlements, and even then not everywhere - much depends on the owner of the land where, for example, swimming in the sea is performed, since all more or less convenient access to the water is used by local residents for their needs. However, most of the beaches either belong to the whole community, and then the permission of its leader is enough, or they do not belong to anyone, since collecting some kind of seafood on local beaches is unproductive - the reef wall often simply does not allow the sea to throw anything significant ashore.

Officially, the majority of the country's population professes Christianity (Anglicanism, Catholicism and Protestantism). However, in practice, many elements of the ancient animistic beliefs that were characteristic of the Melanesian peoples before the arrival of Europeans are preserved here. Often the dogmas of different religions mix so strongly with each other that it is no longer possible to distinguish where the postulates of faith of European missionaries end and the worship of the forces of nature, traditional for these places, begins. Many European saints have acquired multiple features of the gods of the local pantheon, so you should not be surprised if some Christian saint is "made an offering" in the form of a freshly mined shark (a symbol of the spirit of ancestors in local mythology), or vice versa - behind the prayer house traditional for these places a Catholic chapel will rise. The islanders themselves try not to talk about the peculiarities of their religion, however, they enthusiastically tell legends literally permeated with local mythology, and in everyday life not a single fisherman will go to sea without a prayer to Saint Nicholas, after which he will immediately give praise to the spirits of the sea. Ancient cults are especially strong in the interior of the local islands, so when traveling to the provinces, attention to local rites should be taken into account along with various taboos.

The same ancient elements of local culture include folk dances, songs and oral traditions. They are based on local mythology and countless parables or historical elements, so they usually form the basis of all festive ceremonies on the islands. The islanders mainly arrange holidays for the war, harvesting grain crops, successful hunting or fishing, some events in the natural world around or the world of spirits, so the series of festivities on the islands stretches almost continuously. In addition, some islanders believe in various forms of magic. The most common belief is that the spirit of a person after death has migrated to various inhabitants of the local fauna (most often sharks, birds and even reptiles), where he lives for a certain time. Such an animal becomes sacred for some time and is forbidden to be eaten. And regarding the honoring of this taboo, it is also extremely necessary to arrange a holiday!

The craft culture of the Solomon Islands is extremely original and has a fairly high aesthetic data, even despite its apparent simplicity at first glance. Fine carvings in wood, fishbone or shells can be found throughout the islands, and their forms can vary from decorative ritual balls in the Makira (Olava) region to miniature gift canoes in the Western Region, Malaita, Santa Ana and the Nggela Islands. The high craftsmanship of local artisans and their special aesthetics, mixed with the centuries-old traditions of the peoples of the sea, clearly stem from the rich local mythology and in many cases are of a clear cult nature. Accordingly, the meaning invested by the master in each item can be different, so you should carefully ask the seller about the meaning of this or that item before buying - it may well be that an innocent at first glance thing or jewelry made on the same island can cause a negative a reaction to another (for example, due to a long-standing intertribal feud, which this subject can tell about). The art of tattooing, traditional for the countries of the region, which in the eyes of local residents has a mystical or narrative meaning, also belongs to the same category.

Their production has always been the privilege of the inhabitants of several small and still extremely inaccessible islands, located quite far from the heart of the archipelago - Guadalcanal.
I had to first move to Malaita, also a large, once densely populated island. Thanks to the progress of civilization - I will talk about this process later - in our time, three times fewer people live in Malaita than a hundred years ago. In 1968, when I was here, Malaita was inhabited by five to ten seven thousand islanders.
From this island, I already need to cross to the islets located in the remote atoll of Langa Langa, in the western part of its lagoon. My first goal is the nearest island of Auki. But first you need to get a boat.
Soon I managed to persuade a Malait boy who spoke Melanesian "pidgin" quite fluently. For five Australian dollars, he rented me not only himself and his boat, but also a huge black umbrella to protect me from the hot equatorial sun.
About the price and everything that I wanted to see on Auki and in general in the Langa Langa lagoon, I agreed with the guy pretty quickly. After a short, but because of the tropical heat of a tiring journey, we came to the islet of Auki. The surrounding view seemed to be cut out of a promotional film about the beauties of Oceania. The diameter of the island barely reaches hundreds of meters. Coconut palms grow in the empty spaces between the primitive huts of the islanders, and long narrow boats wait by the shore.
A lost, inconspicuous piece of land, of which there are thousands in Oceania. And at the same time, in these primitive shacks, the only wealth is created that the islanders, wherever they are, know and recognize - their money. Their strange money derived from shells.
And although this money circulated and still circulates in most of the Solomon Islands, their production is limited to a few local "mints", hidden precisely in the Langa Langa lagoon. And this has its reasons. It is enough to take a look at this small island to understand that not a single agricultural crop survives here. The fact is that the coral islands in this bay were formed from limestone, on which only a coconut palm can grow. So the main source of food and moisture for the inhabitants of this lagoon are coconuts and, of course, the sea, which is especially generous here. But the islanders are accustomed to taro, yams, pork, they need more varied food, and for this they have to exchange food for their handicrafts. The most sought after, and now the only product of Langa Langa artisans, is shell money.
The production of such "coins" is difficult. It requires not only patience, but also great skill. On Auki, and earlier on other islands of the bay, shells have been minted since time immemorial. Today, the only "mint" of the Stone Age has been preserved. Right here.
With the help of my guide, I get to know those who "make" money on the island. These are women. Men have never had anything to do with the production of money. They only provide their "mint" with raw materials.
The Auki women produce three kinds of "coins" from three different kinds of shells. I noticed even earlier that in Malaita and other Solomon Islands, "white money" is most often used, that is, obtained from white shells - the so-called cockatoo. They are “minted” here most of all.
Cockatoo shells, with an average diameter of about five centimeters, are caught by local men right in the waters of the lagoon. But I soon became convinced that the shell fishers tried to shirk their work and preferred to buy raw materials for their toiling wives on the island of Nggela. The standard price for a basket of semi-finished products, which includes about two hundred and fifty white shells, is equal to half an Australian dollar.
In front of the worker of this primitive "mint" is a half-empty basket. First, the islander carefully examines the shell. The bad ones are thrown out immediately. A woman breaks a good shell, breaking it into several plates, as round as possible, because the finished “coins” should be exactly round, with a diameter of eight millimeters. The shells are breaking falburoy- with a hammer of black stone. The material for the production of these hammers is mined by the inhabitants of Auki on a neighboring island, from the bottom of the Fiu River. Limestone, the only rock available on Auki, is not strong enough to break a hard shell.
After the woman beats the shell fragments so that they approximately meet the required dimensions, she puts them in a coconut shell. This concludes the first stage of "minting coins". Now we need to polish them, since the white cockatoo shells become rough after the initial processing. Polishing women produce at first glance in a simple, but at the same time ingenious way. To do this, they use a wooden block - maai, in the bottom part of which about fifty pits were made, corresponding in size and depth to “coins” from shells. One shell fragment is inserted into each of these recesses, and when the "grinding machine" is full, it is turned over. "Coins" are polished in a circular motion along faolisave- a lime board sprinkled with water. This completes the chasing process.
In the Solomon Islands, they pay not with single "coins", but with beads made of processed shells strung on a string. But in order to string the finished "coin", it is necessary to drill a hole in it. The third phase of the production of money on the island is the drilling of holes in them. But for this, the white discs are first lowered into the water so that they become softer.
The drill with which the local "mint" drills a hole in "coins" made a great impression on me. This is undoubtedly the most complex, most amazing device that I have ever seen in Melanesia. I could not have expected that in a society that only a few generations ago was at the level of the Stone Age, such a technically perfect device could be created without someone else's help.
How does this drill still look and work?
Its main part is a rod ending in a drill made of very hard pink stone - landy, which is also mined in Malaita by the inhabitants of Auki. On a vertical rod, a horizontal rod is suspended on two ropes. The vertical rod is first twisted by hand, and the woman protects it with a plate of tortoise shell. With the other hand she is holding a horizontal one. During the twisting of the vertical rod, ropes begin to wind around it. Then the woman presses on the horizontal rod. Unwinding, the ropes rotate the vertical axis. Thanks to oscillatory movements - up and down - the ropes are wound in one direction or the other, and the hole in the shell is drilled in a few seconds.
This original drill is the most complex tool used by the local "chasers". The operation of turning the hole ends the production of "coins". However, in order to turn them into a means of payment, women must also give them a traditional look. I was convinced several times that a separate "coin" in the Solomon Islands is absolutely of no value. Another thing is laces, chains of shell “coins”. Therefore, women string "coins" on ropes woven from special fibers. The finished laces are then passed through a groove in the limestone board. Its diameter corresponds to the size of the "coins". With this operation, their edges become even more even and smooth. The "coins" are so closely pressed to each other that up to five hundred of them fit on one cord.
Naturally, I was interested not only in the production technique of Stone Age "coins", but mainly in their value, their social and economic functions. The price of certain types and units of money from shells changes quickly and often. As for white money, in the Solomon Islands I most often met with a unit that is called in Auki galia. Galia is one string of white “coins” of a cockatoo of a standard length equal to ninety centimeters. The price of a gallia while I was here was about twenty-five Australian cents. Four galia laces tied together represent a higher value - truck equal to approximately one Australian dollar. Isaglia- the largest monetary unit of white shells - is formed by connecting ten wagons. And finally, from roughly processed white "coins" is made galiabat- double galia, double the length of the standard white lace.
On Auki, I also saw how they make "coins" in other colors - red and black. Black money is made in the same way as white money, but from shells. smoked approximately thirty centimeters in diameter. The Kuril men of Auki either fish from the shallows of the lagoon or buy them from the inhabitants of the northern coast of Malaita. Twenty smokes are equal to about a quarter of an Australian dollar. Black money in the Solomon Islands is the cheapest. But red is a hard currency. There is a set exchange rate between the most common white money and the most expensive red money. Red ones are exactly ten times more expensive than those made from cockatoo shells.
Red money is made from shells Roma. Their high value is determined by the difficulty of extraction. Roma can be found only at great depths and only in two places throughout the archipelago. The inhabitants of Auka usually buy them from the fishermen who inhabit the shores of the Malamasica Channel. The fishermen, in turn, refuse to accept Australian dollars or any goods for these shells, they demand only red money in exchange. A basket of rum shells costs one standard length, that is, ninety centimeters of red money.
The manufacture of the latter requires one additional operation. Here on Auki it bears the name paraya. The fact is that the rum shells are a pale pink hue. To achieve the thick carmine color that red money should have, the shells are placed on white-hot stones and literally boiled. Only after that they turn red.
Auki red money is either a string of standard length - ninety centimeters, or beads of two, three or more threads. fire- the highest monetary unit is a necklace of ten laces of especially carefully selected "coins". No one could tell me the exact price of fira. But, apparently, it exceeds fifty Australian dollars, and this is incredible wealth for the poor inhabitants of a distant lagoon.
To red money, which in the Langa Langa lagoon is called rongo, always showed interest and white people. After all, the first European sailors came to the islands of King Solomon in order to find gold here. And the red money helped them, without much difficulty, to draw out a huge amount of precious metal from the Melanesians. The fact is that at the turn of the 20th century, English and German merchants discovered that the inhabitants of New Guinea had gold dust. The New Guinean Papuans, however, refused to accept European goods and money for their gold; all they wanted was rongo, red "coins" from the Langa Langa lagoon. The profit that traders received from this exchange was fantastic - two and a half thousand percent! So Melanesia was seized by a fever not only of gold, but also of red money.
I was generally surprised by the stability of the money made at this “mint”. While sterling and dollars fluctuate, shaken by various financial crises, the white and especially red money of the Solomon Islands remains stable, and recently their value has even increased. I have often seen islanders returning home after work exchange their hard-earned wages for money made in Auki, which they trust more than the coins of white people.
Red money is also circulating among the white colonists. Before the war, for example, a plantation worker's monthly wage was equal to one string of red money. At that time, the exchange rate was established - however, today it is no longer observed - the exchange rate: one English pound, the monthly salary of a worker, - one standard length of red money. Thus, this money began to contribute to the development of commodity exchange, that is, to perform the functions inherent in money in a modern, developed society. However, the circulation of red money in the protectorate was never legalized.
Shell money even contributed to the expansion of plantations in the Solomon Islands. The islanders were more willing to go to a white man who paid with such a "coin", since they came to the plantations mainly in order to earn money for a wife, which could only be bought with money from shells. In addition to wives, which the inhabitants of Auka often bring from the mainland - the island of Malaita, they can buy pork for anniversary celebrations with local money. Thus, the money produced in Auki makes a constant turnover.
And since they do not depreciate, the islanders keep them everywhere at home, stacking them in heaps in their huts and covering them with limestone tiles. The social position on the islands of the Langa Langa lagoon is determined by how much shell money a person has accumulated. Part of this wealth is constantly withdrawn from circulation, which avoids inflation. The total amount of money is limited by the productivity of this only “mint” today and the lack of raw materials. So in the Solomon Islands there is always a lack of money, as, indeed, everywhere in the world.
Money from shells is distinguished by another feature. This is taboo. Young men before the test of maturity do not dare to touch them.
The chiefs of the villages, who possess real treasures of shell money, sometimes lend the necessary sums to those men who want to marry. For these debts, Auki does not charge interest, although this probably does not exist on other islands.
I'm not going to get married. In spite of this, the chief of Auk gave me as parting a parting string of money made by local women during my stay on the islet. From my trips to different countries, I brought many different objects of material culture of those groups of peoples that I visited. Auki shell money string is one of the travel commemorative gifts that I value the most. It testifies that I visited the "mint" of the Stone Age, which is not found anywhere else in the world.

MESSENGER OF PARADISE

My boatman pushed off the bank of the Auca and steered our canoe straight south across the wide lagoon. I would like to visit several more islands scattered around the Langa Langa lagoon, protected from the ocean on all sides by a coral reef. The Solomon Islands are cut off from the rest of the world by vast expanses of ocean water, and Langa-Langa is doubly isolated from it. In addition, several dozen white people live in Guadalcanal and Malaita in our time. But here, on Auki, Alita, Laulasi and other islets, there is not a single white one. I have to rely entirely on the boatman and my own knowledge of the Melanesian pidgin.
The lagoon is a source of life for hundreds of local residents, because it contains fish and sea shellfish. But first of all, I want to look at those Auk men who collect shells for their women. They're looking for them right here in the shallow water. To the great regret of the islanders, there are no rare rum shells in Langa Langa, from which red money is made. However, white and black shells in the lagoon are quite enough.
I must say that the collection of shells is not at all such a simple matter. Since local money, despite its widespread use, as already mentioned, was considered a sacred subject - a taboo, the preparation and collection of shells are led by fatambo- sorcerers of individual genera Auki. Fatambo determine the time when canoes of shell seekers can enter the waters of the lagoon. And they call the term not just because it “it occurred to them”, but by making a preliminary attempt to make contact with the “spirits of sharks” - the rulers of the seas. To do this, they solemnly sacrifice a fat pig to the spirits, and then also turn to them with a prayer. They ask the spirits to indicate the day the boats enter the lagoon, and also protect the gatherers from sharks and barracudas, the most terrible enemies of shell seekers.
Before the start of the gathering, the men gather in a separate large hut. From this moment until the end of the work, they will all live together, getting and preparing food themselves and doing all the housework. Under no pretext, men during this period should not talk to women, and they have no right to even look at them. It goes without saying that they cannot sleep together lest the men be "defiled".
And finally, the long-awaited day arrives. Men in their canoes swim out into the blue expanses of the Langa Langa lagoon to look for black and white shells here. As a rule, men of two or three kinds work together. The sorcerer who directs the collection does not, of course, immerse himself in water. While the men work, the fatambo sits in a canoe and prays to the "shark spirits". Again and again he repeats the request to protect the gatherers from marine predators.
The divers are connected to a boat rope to which a basket is attached; in it they put shells under water. As soon as the basket is full, the sorcerer pulls it out, pours the contents into the boat and throws the basket back into the water. Divers break off shells from growths at the bottom of the lagoon with a special narrow stone a quarter of a meter long, similar to a primitive knife. They call him in Auki fauboro; he, too, is "sacred." Between catching shells, sorcerers store stones in a special "house of spirits".
Finally, the area chosen by the sorcerer is robbed, the collection of shells ends. The sorcerer donates another pig to the shark spirits, and the pickers can return to their women.
I was present at the gathering, observing divers in several parts of the lagoon, who, holding stone knives in their hands, from time to time appeared on the surface to breathe air and then plunge back into the water.
Canoes, however, are not only among the divers from Auki, but also among the inhabitants of other islands of the lagoon, who are not averse to earning extra money, supplying raw materials for the production of money. After several hours of sailing, we land at Laulasi, one of the islands in the southern part of the lagoon. I remember visiting this island as often as I remember about “minting” “coins” on Auki, so I will tell you about one story that I got into here.
Our canoe was followed for a good twenty minutes before we landed. In fact, we were already waiting. And the white man here seems to everyone to be a black sheep. When the canoe hit the bank and I jumped out of it, a tall, elderly man waiting for us greeted me in a fairly decent pidgin. I was about to introduce myself, but this man, probably Chief Laulasi, beat me to it.
The islanders only distinguish between the British and the Americans. There are no other white people for them. English tourists do not visit this most abandoned of the Melanesian archipelagos. And the British, who permanently live here, very soon acquire some kind of specific local flavor, which, of course, I did not have. Therefore, from the point of view of the locals, I was an American.
I had become accustomed to this division of whites into two groups by the islanders in the Solomon Islands. Chief Laulasi, not at all doubting the affirmative answer, asked:
- You are an American?
I, unfortunate, not knowing what I was doing, nodded. What else was there for me to do? Who else could I be? Then the chief asked:
- Where from?
I blurt out:
- From Kansas.
The fact is that in Kansas I have two good friends, with whom I once experienced one of my most interesting adventures, when I was looking for Indian cities lost in the jungle from an airplane.
“From Kansas,” repeated the chief.
This name meant nothing to him, of course. Then he asked another question:
- Where are your things?
I understood the question, because the leader spoke the word cargo. This English word in Melanesian “pidgin”, which is so common in international transportation, means many concepts, mainly “goods”, “ship cargo”. I translated it as "baggage".
In general, I have few things, and almost everything that was not absolutely necessary, I left on Guadalcanal. So I told the truth
“My cargo is in Honiara.
The leader, as if he was impatiently waiting for this news, turned to his countrymen and began to speak excitedly in the local dialect. The same excitement gripped those present. They stopped listening to the leader and began to explain something, interrupting each other. In each phrase, by the movement of the lips, I guessed one word: “cargo”.
So, the inhabitants of Laulasi are clearly not interested in me, but in the cargo that remained on Guadalcanal. Taking advantage of the general excitement, I left to walk around the village and take some pictures. The most interesting on the island are the ramparts, real stone fortifications that protect the village. I have never seen anything like it in the Solomon Islands. Equally unusual is the central building of the village, reminiscent rather of a barracks or a "men's house".
And at that moment it dawned on me. My God, because I ended up on an island where masinga still exists! That's why they wanted to know where my cargo was! And that's why they wanted me to be an American. Feverishly rummaging in memory. I try to remember everything I know about the period when the Americans landed on the Solomon Islands. And what they told me about on Auki and on Malaita was about the activities of the inhabitants of this and other islands of the Langa Langa lagoon in the Solomon Islands Labor Core, auxiliary detachments of the American army.
Perhaps we should start with the fact that neither Malaita nor the islands of the Langa Langa lagoon were ever completely subdued by the British. A few years before the start of the Second World War, the Malaita District Commissioner and his assistant and twenty policemen were killed by local residents in Sinaranza. In 1935, mass riots took place here and on the islands of Langa Langa. Their reasons were purely economic. The plantations were derelict, and the men of Malaita had two options: either go to the plantations of distant islands, even to Australia, or put up with a beggarly life in their poor villages.
The Langa Langa lagoon, and, in fact, Malaita itself, was not affected by the war. But when the Americans landed on Guadalcanal, they offered more than three thousand islanders, mostly residents of this particular part of the archipelago, to join auxiliary labor detachments. At the same time, the Americans began to pay unheard-of amounts to workers - fourteen pounds sterling a month. On the plantations, as I have already said, at the beginning of the war, the monthly wage of a local laborer was one pound sterling. And now the Americans have offered them fourteen times more!
But this was only the first shock, the first meeting, probably the poorest inhabitants of the planet with representatives of the richest country in the world. American soldiers, who did not know how to spend their high salaries on the islands, bought any "native souvenirs" from the islanders for fantastic money. For some trifle, a skirt of pandan leaves or a carving, which had no value in the eyes of the islanders, its owner often received from the American buyer more than a month's work on the plantations.
Local residents were struck by another circumstance. There were thousands and thousands of people in the American army whose skin was as dark as their own. And yet these American Negroes received the same salary for service in the army as whites - at least the natives thought so. And not just salaries. The Americans had everything in abundance: canned food, Coca-Cola, cigarettes, chewing gum, chocolate and, finally, military equipment. And besides, it's all free. Just reach out and take it. Take as much as you need, as much as you want.
And the result? I really can’t find another word: it was a massive shock to an entire nation. The islanders made the following conclusion for themselves. There are two groups of white people in the world. The English, who are poor and therefore keep everything they have, and the Americans, people who are amazingly rich, who will gladly give everything they have to the islanders. The simple man, and the Melanesians lived until that time in a world of extremely primitive ideas, tries to explain everything new that he encounters by the action of supernatural forces, with the help of religious ideas and his own, for us often almost incomprehensible, course of reasoning.

For ten days now, the Keramik vessel has been sailing the ocean, heading from New Zealand to Panama. Late in the evening, when the radio operator Gnisten and I are finishing the next game of chess, weak call signs are suddenly heard in the receiver. The radio operator turns and, placing his hand on the telegraph key, taps out several signals. Immediately, new Morse code sounds were heard from the receiver ...

The station on Pitcairn Island is calling, the radio operator explains. He listens, and the words appear on the paper: "CALLING TOM CRYSCHEN PITKERN ST SEARCH FOR PASSENGER RTA NEXT TO THE ISLAND."

The passenger is sitting next to me, Gnisten taps out in response.

There is a short pause. I’m very worried: if I don’t manage to get ashore now, I’ll have to sail on the Ceramics to Panama for another twelve days, from there, via Los Angeles, again return by plane across the ocean to New Zealand, in order to make another attempt to land on Pitcairn three months later . And I need to get there: after all, the descendants of the rebels from the Bounty live on the island. For the sake of searching for traces of the Bounty, I am making my journey through the South Seas.

I don't have to worry for long. A few minutes later, the radio operator on the island taps out, "DOES THE PASSENGER LIKE HUMPUS-BOOMPUS?"

The radio operator sighs.

Radiotelegraph on Pitcairn the most amazing station in the world. It happens that Tom asks for the end of some feuilleton or story published in the New Zealand newspapers. It must be assumed that the rest of the islanders sit around Tom and greedily absorb all the news.

We ask Tom what "humpus-boompus" means. Perhaps something to do with landing on the island?

He replies, "HUMPUS-BOOMPUS BANANA WITH SALEPA ROOT ST PALMA LEAV WRAPPED ST ST OIL FRIED ST ST WELCOME TO PITKERN ST ST WEATHER TRYING TO TAKE YOU ON THE SHORE ST ST DO YOU WANT HOOMPUSH BUMPUS FROM". I am ready to agree to eat anything, if only I would be accepted on the island. Later, I had to taste the favorite dish of the islanders more than once, it is very popular there. Of course, there is no dispute about tastes, but as for me, humpus-boompus seems unusually nasty.

Far in the open ocean, where the horizon meets the water and where you can no longer see the gulls circling in the sky, lies Pitcairn Island. Only by noon the next day do we notice a black spot ahead. Gradually, the spot increases, and when we approach the island in the afternoon, a bright strip of surf opens up along the coast. Lonely, like a ship long abandoned by its crew and driven by the will of the elements into the open sea, Pitcairn sails in the boundless ocean.

For three hours we have been standing four nautical miles from the coast, which is being attacked by heavy waves from the east. The captain hands me the binoculars:

They managed to get out of the bay, he says and adds: By the way, here are the best sailors in the world.

Two lifeboats with six pairs of oars each emerge from a narrow crevice behind the cape (the locals call them "long boats"). With difficulty overcoming the current and the wind, they approach our ship, trying to find shelter behind its hull.

Rowers grab the ends of two rope ladders dropped from the lee side of the side and climb up with lightning speed. An elderly man with a beard still covered in spray asks where the passenger is. I step forward.

Pitcairn will be your home until you get bored, he says, just pack your things and get on the boat, the wind is already changing direction. Follow me, you will sail in my boat.

We all call each other by their first names. The islanders pronounce my name Arne as Ana.

It was high tide, the best time to land. We waited for him in the boats all night. A wave of surf picks us up from behind, lifts the boat with a deafening roar, and we fly on the crest of the wave directly onto the black rocks, to where the rebel ship Bounty met its fate 175 years ago. A command is given to raise the oars, and under the protection of coastal rocks, the boat crashes into pebbles. In the twinkling of an eye, people jump out of the boat and help pull it ashore, for behind us, on the crest of the next wave, the second boat rushes.

And here I am at last standing on the ground of Pitcairn Island. Last night, I'm told, has already got its name, "Ana's Story Night at Big Pool," because I've had a hard time all this time: a guest is such a rarity on the island that they try to squeeze every possible story out of him.

The only place in the world

From the pier, a slippery path leads to the village of Adamstown, located two hundred meters above sea level. The rebels built their first houses under the shade of huge banyan trees, so that from the sea it was difficult to see that the island was inhabited. In those days the forest was thicker than it is now, but even today only the reflections of the midday sun in the corrugated iron on the roofs of two houses can tell that people live in these virgin mountains in the middle of the ocean. A small village grew up among trees and shrubs. Four years ago, there were 155 inhabitants in it, today only 72 remain, and this to some extent leaves its mark on the appearance of the buildings. All the houses are wooden, but half of them are now empty and serve as a haven for rats, and hordes of mosquitoes swarm in abandoned reservoirs. The crowns of rapidly growing trees, entangled in many climbing plants, form a kind of green network and to some extent conceal desolation, but they are not able to eliminate the depressing impression that the ruins make on the inhabitants who remained on Pitcairn.

Why are my children and grandchildren leaving the only place in the world worth living? asks my landlady, a fat old woman named Edna Christian, who leads me along the narrow paths of Adamstown.

Edna is a cheerful, friendly woman. In her veins, the blood of English rebel sailors and Tahitian women is mixed. She never left Pitcairn except for a short trip to the uninhabited island of Henderson. She spent all her 65 years among these overgrown paths and knows every tree, every stone here. She can even predict what her neighbors will say before they open their mouths.

The inhabitants of the island are engaged in community work twice a week for three to four hours, for which men are paid about two shillings: clearing trails, transporting heavy luggage on a lift from the pier to Adamstown, or picking bananas. Fishing trips are organized on Tuesdays. In addition, the opening of the post office is arranged before the ships pass by the island. And of course, one cannot fail to mention the Sabbath holidays, when everyone gathers in church. A lot of time is spent writing letters to philatelists in different parts of the world. That, in fact, is all. And since it is sinful to consume alcohol, for what reason it is forbidden to bring it to the island, it is also sinful to smoke or chew tobacco, eat pork, lobsters or crabs, it is sinful to dance, young people of different sexes gather in the absence of adults (you can only gather in a company for religious purposes), then for all these reasons, most people simply do not know what to do with themselves. And that's when Lord Alfred and the beautiful Lady Grey, reeking of tobacco, appear on the scene, other heroes of magazine novels, and with them many other figures from the realm of fantasy.

Brands as the basis of the economy

The center of Pitcairn Island is a paved area in its only village Adamstown, where the mission, administration building and post office are located. There is also a long bench for meetings at the ship's bell. On the square there is a big black anchor with a "Bounty", on which the children of the descendants of the rebels play. The ship's bible is kept in the missionary church, and in the safe at the post office there are stamps that have caused the well-being of the islanders.

Opposite the mission house is the administration building, and in it is a club where 16mm films are shown twice a week. A film is played week after week, and it can often take several months before it is replaced. There is no doubt that Pitcairn is one of the last places films reach, so the quality of the copies leaves much to be desired, and the tiny electric generator is not able to provide rhythmic speed during the show.

Of greatest interest are tapes in which you can see trams, trains, cars, jet planes. As for the acting, it does not particularly excite the minds of the audience. The last film about the uprising on the Bounty, starring Marlon Brando and Trevor Howard, was not successful on Pitcairn. “It was not so,” say the islanders.

A bell calls for a session at the cinema. It was presented to the island by the captain of the English warship Basilisk in 1844. Now it is fixed on a wooden beam next to a long bench on the north side of the square.

By the number of strokes of the bell, the inhabitants of Pitcairn know for what reason the signal is being given. Pitcairnians love most of all the ringing that announces the arrival of a ship: six short blows, one after the other. In this case, people flock to Bounty Bay to go out in large canoes to meet the anchored ship.

The tiny post office on the square, by chance, became the economic backbone of Pitcairn. Previously, the island did not have its own stamps, but in 1940 the English governor of the Fiji archipelago, Sir Harry Luke, who was also the supreme administrator of Pitcairn, ordered the issue of Pitcairn stamps.

And so it happened that the island became the most sparsely populated place on earth with its own stamps. Today, only 72 people use these stamps, known to philatelists around the world. As soon as the ship's bell strikes three times twice, the inhabitants of the island gather at the post office (this happens about once a month) to send letters to all countries of our planet. Each new ship brings thousands of letters from philatelists begging for a letter with one or more of the rarest Pitcairn stamps. But on all questions sent with a paid answer, the islanders answer very carefully.

Oscar Clarke is in charge of the post office and earns him four pounds a month.

Thanks to the people who collect stamps, the administration of the island is profitable, he says. We are the only country in the world that earns so much from its stamps that it covers all our expenses. All social events, school, construction of boat shelters are paid for from the proceeds from the sale of stamps. And if you look at Pitcairn from the point of view of a pure business, then we can say that the business is profitable.

But there is another point that Oscar Clark does not mention, but it is also relevant. The inhabitants of Pitcairn Island expressed their desire to deduct to the English Red Cross fund such part of the income from the sale of stamps as the Fijian administration deems appropriate. Thus, they give over 10 percent of their income to international aid. It only remains to add that when this issue was discussed in the local club, the residents decided to allocate half of all income to the international aid fund; they also decreed that all those connected with the sale of stamps should renounce all payment for their work.

Stamps give us a lot of trouble, Oscar continues. After the mail arrives, each of us who can write sometimes has to answer all letters for a whole week. But we are only too happy about this. Correspondence gives us the opportunity to tell people about our little island, about the lifestyle that we have chosen for ourselves.

The postmaster distributes incoming letters. He stands on the porch facing the square and shouts:

Ten letters from the Soviet Union from the Society of Philatelists! Who wants to answer?

A forest of hands flies up, and lots have to be drawn as to who will be the one to provide press information for the Soviet Union this month. Letters from Indonesia follow, but there are almost no willing to answer these letters, since the inhabitants of the island read in some newspaper that correspondents from Indonesia seek to establish contact with Pitcairn only in order to resell the received stamps to other countries.

Leave Pitcairn?

Morris Warren, an old man, told me about the hardships of the islanders.

We need to keep the youth here: after all, nothing prevents them. leave Pitcairn and look for a job, for example, in New Zealand. Meanwhile, young people from other places are prohibited from entering the island. In the last four years, the population has been halved, and all because many of our young men wanted to see other countries. They never return to their native places, and their wives are found abroad. And if another eight or ten people leave Pitcairn, then we will have no one to rule the "long boats" and the colony will be on the verge of collapse.

As for young girls, it is much more difficult for them to leave the island. They must obtain permission from the Pitcairn Magistrate to purchase a passing ship ticket, and this is only granted to them if they require hospital treatment in New Zealand or agree to take a course of study there in order to then return to the island and apply the knowledge they have learned at home. .

One evening I call a "round table conference" at a local club and try to touch on this issue. None of the locals dare to express their opinion openly. Then I turn directly to the youth who also came to the club:

Did you get water in your mouth? Perhaps there are too many people here and you are embarrassed to speak frankly? If any of you have something to say, let's go to Edna Christian's house and talk about everything in a closer circle.

But along the moonlit path to Edna's house, where I live, I walk alone there were no people willing to continue the discussion. However, two days later I have a meeting with five young girls, and this time they keep themselves much freer than in the club.

We need contact with the outside world, says one of them. It is not enough just to answer letters from philatelists. At school and on the radio, we hear about astronauts flying around the Earth in their ships, and we are forced to live on this island all our lives. Sometimes we manage to barter a few goods on passing ships or buy cologne from the ship's hairdresser. But even if I get lipstick, I don’t dare to use it, I’m afraid that they will forbid me to go to passing courts “for moral reasons.”

Why should we isolate ourselves from the rest of the world? asks the first girl. I read about young people who are placed in homes for "difficult" teenagers. It reminds me of living conditions on Pitcairn. We are here like serfs, and if we get married, we know in advance that they will not let us go anywhere, even on a short trip. Do we have less rights to live our own lives than other young people? You can go crazy looking at the ocean day after day, month after month and knowing that you will still never go further than the anchorage of a random ship passing by!

And you were afraid to say all this in the club?

And what was left to do? You must have forgotten that the members of the magistrate were there, and it is they who decide who can buy a ticket for a passing ship, if there is a free place. Those of us who hope to get out of here have to crawl through the eye of a needle.

In other words, does Pitcairn seem like a prison to you?

Nothing like that! This is our home, we love it, and it is likely that many of us would return to the island with a young man if he were allowed to settle here. But we don't want to be subject to old-fashioned conventions.

Such, in my opinion, are the problems of Pitcairn youth in miniature. And if they do not find their solution, then the small society on this island is doomed to extinction over time.

Why is money needed?

The inhabitants of the island continue to live by barter, although they recognize the value of money, but only outside of Bounty Bay. The ship's doctor who brought me to Pitcairn had for many years been interested in the peculiar economic relations of the islanders.

When the New Zealand bank decided to cancel the ten shilling notes, the doctor said, he informed the people of Pitcairn that the money was to be exchanged. And then thousands of old banknotes were discovered: mattresses serve as a kind of savings bank for the inhabitants of the island. And don't forget that it was only about ten-shilling notes.

New Zealand banknotes are valid only for purchases of goods on ships passing by the island, however, even in these cases, the turnover is very limited, since the inhabitants of Pitcairn, as a rule, exchange goods for handicrafts made of wood and tropical fruits, and pay in cash mainly with the ship's hairdresser, which simultaneously contains a ship shop. Besides, as we have seen, the Adventist moral code does not allow Pitcairns to fork out. Prohibited goods primarily include tobacco products, alcoholic beverages, playing cards and cosmetics. It is allowed to purchase blades, shaving paste, hair shampoo, soap and some other little things.

The islanders do not pay taxes, housing costs nothing to them, and the economy too. From time to time they feel only the need for kerosene, as for the tools of labor, the magistrate provides the inhabitants with them. Some of the youth use the money saved up to buy transistors. The islanders knock down furniture with great skill themselves. They don't have wallpapers.

For Seventh-day Adventists, there is nothing more terrible than judgment day, at least for the older generation. But is it fair to preach the approach of the Day of Judgment and, under this pretext, to forbid secular pleasures to everyone without exception? Only on the condition that the younger generation will rebel against this spiritual enslavement and overcome the fear of prohibitions, can we hope for the revival of this small society. If the population continues to follow the calls of the missionaries, it is possible that the day of judgment for Pitcairn will indeed come, but not at all in the way that Adventists imagine: there will simply be no inhabitants left on the island.

terrible sea

It rained heavily at night, and all day the mountains were shrouded in mist. An American freighter had received the "longboats" three-quarters of a mile from shore at noon, and they were now heading back to Bounty Bay, where many men and almost all the women of the village had gathered, all eager to know what goods were being brought from the ship.

Suddenly, those gathered on the shore saw that something was wrong. The inner part of the bay was exposed, revealing underwater skerries and rocks. Thousands of crabs rushed for cover, octopus tentacles dug into the base of the rock, algae swayed. We have not yet seen such a picture, but we did not have time to capture it in detail: we were seized by fear for our loved ones in canoes that were approaching the bay, we realized that somewhere in the ocean a giant wave was hurrying towards the island...

I heard this story from Roy Clark. He was the island's postmaster before his younger brother became one. For many years, Roy kept a diary, entering into it all the events that happened on Pitcairn.

Twenty minutes after all the water left the bay, a harbinger of a water shaft appeared in the form of a giant gray water carpet, it slowly rolled into the bay and reached the largest boat shed. As he began to rumble back, we noticed a huge wall of water. She approached us, growing in size. Some of the women shouted that the day of judgment had come. But the most frightening impression was made not by the deafening roar coming from the ocean, but by the view of the funnel in front of the wave, in which, like small pebbles and matches, fragments of rocks and a fin were spinning. And how could such a waterfall rise to such a height right in the middle of the ocean? The water stood vertically, reaching a height of twenty meters, and a bubbling white foam crown crowned it on top! But then the wave hit the shore, and the ground trembled under us, as in an earthquake. Receding, the water washed away bushes and trees and two boathouses. In a few minutes it was all over, but the place of the pier looked like a battlefield. Most of the male population of the island was on the canoe.

Finally, a giant wave appeared. At first it seemed like a narrow strip on the horizon, then it turned into a low barrier, as in the place where the waves break on a coral reef, but soon it became a brilliant green wall. It seemed as if the entire Pacific Ocean had rushed in from the north onto the island to overwhelm it. What was it like to look at this unfortunate that were in the boats?!

A huge wave swept, flat and gray, and immediately turned into a giant octopus, spreading tentacles in all directions. From the northwest, a downpour fell on the island, the sea was enveloped in fog, through the haze of which a wall of a water shaft was visible.

The first mountain overtook the boats, lifted them four or five meters high, the boats stood almost vertically in the water for a moment, and then rushed down at breakneck speed. They were thrown from side to side, and even we could hear the wood cracking and groaning. The boats were rapidly carried to the shore, but we rushed to meet them with ropes, the ends of which were firmly tied to the most powerful trees on the path leading to the ridge. Rushing waves crashed down on us, they pulled us back with force, but we strained with all our efforts, seized by only one thought: to hold the rope, no matter what it takes! Two boats were turned over and thrown on the rocks, and the third, like a nutshell, was thrown into the bushes east of the boat sheds.

But finally the ropes were secured, we all clung tightly to them, swimming in a stormy whirlpool, gasping and almost hiding in the water, yet we felt that the harbinger wave with a roar and roar was beginning to recede, the death grip around our bodies was weakening. Falling from fatigue, straining our last strength, we rushed to the slippery path, climbing, grabbing each other and trying to get away from the water shaft, from the roar of which it seemed our eardrums would burst.

Meanwhile, the wave crashed on the shore. Trees crackled, the ground beneath them slid down like an avalanche, the whole island shook and shook. I myself hardly saw what was happening around, I was thrown face-first into the mud and crushed by a huge layer of clay. When they dug me up, they told me that the water shaft exceeded twenty meters in height. Boat sheds were ruined, two "long boats" were crushed into chips, four large pieces of rock blocked the exit from Bounty Bay; the collapsed clay turned the water reddish-brown. But we all survived and gathered on the trail, and we were no longer afraid of rain and storm. Many weeks later we learned that the water shaft was caused by an underwater earthquake believed to have occurred between the islands of Mangareva and Fatuhiwa. Its devastating effects have even been observed in Japan and Alaska.

Roy Clark sucks on a watermelon, spitting out the pits. Then he stops, looks at me and smiles.

I know people in the big world say we're lazy here on Pitcairn, he says. But we so often have to look death in the eye...

Roy's story makes me take a fresh look at the life of the inhabitants of Pitcairn.

We all live in fear of the unknown and constant danger, continues Roy. But you rarely hear any of us complain about it. An ignorant person may get the impression that we are only busy here with reading stories in New Zealand magazines, since it is not customary for us to talk about our weekdays filled with anxiety. The locals have their own rules about what is allowed and what is not. And one of the prohibitions is not to talk about the dangers and unpleasant events of our life...

Translated from Danish by Vl. Yakub

During the classes.

1. Call stage.

Greeting students.

Intellectual warm-up “Riddle”: - definition of the topic of the lesson.

Well, what to say about the first syllable.

He is known, thank God.

That he is the antonym of the word "night"
And the ghost drives away.

The second syllable - ask your mother
French novelist,
Mustachioed de Maupassant
By name everyone is called.

And what is the word here?
What do they get on payday?
What do pirates hide in chests?
Why are they selling candy?

Issue checklists.

Slide 1. Topics of the lesson.

association method.

What words are synonyms, words that are close in meaning, can be given in meaning? What do you know about money? Do you know the meaning of the words "barter", "equivalent", "functions of money"?

2. Stage of active perception of new material.

2 slide. The concept of money.

Based on the text on the control sheets, and on pages 135-136 of the textbook, we will try to define the concept of "money". I remind you that the concept includes a keyword and characteristic features - this is the structure of the concept.

II. Define the term "money".

Working with text #1

D Money is an intermediary in the exchange of goods, in transactions. Everything is bought and sold for money. An alternative to monetary exchange is barter (the exchange of goods not for money, but for another goods). However, barter is associated with significant costs, it is a waste of time and effort. In order to exchange goods for goods, a condition must be met that a person who wants to purchase any product must find a seller of this product who, in return, would agree to receive what this person produces. For example, a shoemaker who wants to buy bread must find a baker who needs boots in exchange for the bread he sells. The ill artist must find a pharmacist who will agree to give him medicine in exchange for paintings. And a university lecturer who wants to get a fashionable haircut must find a hairdresser who is ready to provide this service for listening to a lecture, for example, on the theory of money. The search can take a long time and be unsuccessful. But at the same time, time will be spent, and the shoes will be worn out. Therefore, barter is an extremely inefficient and irrational form of exchange.
Money is the greatest invention of mankind. The appearance of money as an intermediary in exchange removed the problem of double coincidence of desires and eliminated the costs of exchange.

Working with text No. 2. Textbook pp. 135-136.

Money is ... (pick up a keyword and characteristic features, signs)

Money is a special commodity that plays the role of a universal equivalent (something equivalent, equivalent) in the exchange of goods. - entry on the control sheet.

III. Types of money. Complete the chart using the presentation and the teacher's message.

___________________________

___________________________

___________________________

Even the most primitive civilizations, in the most remote corners of the earth, created their own types of money. Historians and archaeologists have found evidence that in different countries the role of money was played by different goods: salt, cattle, tea, furs, leather (suffice it to recall that the first money in Russia was pieces of leather), precious metals, valuable shells - cowries.

Money arose from the needs of commodity exchange, with the development and complexity of which it became necessary to single out a commodity that performs the function of a universal equivalent that measures the value of all other goods. This is how commodity money was born.

The distinguishing feature of commodity money is that its value as money and its value as commodities are the same. Commodity money has intrinsic value (salt, precious metals)

If commodity money was used as money, then in addition to the function of money, it also played another role (food, decoration), i.e. used in the economy for its intended purpose.

When noble metals (gold, silver) began to play the role of money, their production was very expensive for the state. Gradually, people came to the idea of ​​a possible replacement of full-fledged gold and silver coins with symbols of value - paper money and metal coins made from base metals - copper, tin, nickel, etc.

Paper money and change coins are symbolic money. The first paper money appeared in China in 812 AD. The peculiarity of symbolic money is that their value as commodities does not coincide (much lower) with their value as money. Token money has no intrinsic value. Those. paper money and metal coins, except for their use as money, are practically no longer good for anything, i.e. opportunity cost is close to zero.

What can you buy today for a 100 ruble bill?

And the costs associated with the production of this banknote, for example, 10 rubles. It turns out that the cost of these goods is higher than the cost of the banknote itself. Why do the sellers of the listed goods agree to exchange a higher value for a lower one?

Because the government, headed by the Central Bank of Russia, declared this banknote legal tender and assigned it a face value, i.e. became fiat money.

Face value - the number indicated on a banknote or coin. The face value remains unchanged until the banknote is withdrawn from circulation.

Decree money - money legalized by the state and approved as a universal means of payment.

3 slide. Functions of money.

Exercise. Complete the chart. - checklist item IV.

Using the text of the textbook on page 138, fill in the diagram. Examples can be written down during group work with a practical task, plan item VI.

1 measure of value - how much you need to have to buy a product - the price tag in the store

2 means of circulation - the transfer of money from hand to hand

3 means of payment - payment of wages, payment of a fine

4 means of accumulation - bank, other savings

5 world money - dollar, pound sterling.

3 stage. Reflection, contemplation.

Group work. Submit material for group work. Assign roles to the group. Control sheet item V.

Question table method. Control sheet item V.

V. Group work.

Assign roles: mark what role you played during the group work

leader (controls, organizes the progress of work) _____________________________

speaker (speaking on behalf of the group) _________________________

secretary (writes down ideas) _______________________

critic (asks questions, highlights weaknesses) ______________________

erudite (uses additional sources) ____________________

Making questions for the given section.

Everyone writes 1 question in each column, the group chooses the 2 best questions.

“thick questions” - a detailed answer is expected. (Why? What is the connection? Compare?)

"subtle questions" - an unambiguous answer is expected. (Who? Where? When? What is the name?)

Group 1 - prepare questions for the section "the concept of MONEY"

Group 2 - prepare questions for the section types of money

Group 3 - prepare questions for the section money functions

Group 4 - prepare questions for the section history of money

The main condition is that all members of the group must have different questions written down. The speaker from the group introduces two different kinds of questions the most successful, according to the group, the answer to the question should be. Other groups - try to give a short answer and evaluate the questions of the group.

Performing tasks in groups - checklist item VI.

Task for group 1.

a) the pensioner receives a pension -_______________

b) the master says to the client: “You will have to pay 250 rubles for the repair of your shoes. » - __________

c) the client paid the master 250 rubles. for shoe repair - _________________

d) the employee received a salary and set aside 1000 rubles in order to buy a bicycle for his son in the spring - ____________________________

Task for group 2.

Czech traveler Miloslav Stingl, who visited in the 70-80s. 20th century in the Solomon Islands, he wrote about the money going there:

Money from shells even contributed to the expansion of plantations in the Solomon Islands. To a white man paying with such a coin, the islanders went more willingly (1), since they came to the plantations mainly in order to earn money for a wife, which could only be bought with money from shells. In addition to wives, they can purchase pork for jubilee celebrations. Thus, money makes a constant turnover (2).

And since they do not depreciate, the islanders everywhere keep them at home, stacking them in heaps in their huts. The social position on the islands of the Langa Langa lagoon is determined by how much shell money a person has accumulated (3) ...

Money from shells is distinguished by another feature.

This is taboo. Young men before the test of maturity do not have the right to touch them.

Task for group 3.

Exercise. What are the functions of money in the following situations (each of which is indicated by a number in brackets)?

Pinocchio dreamed of a ticket to the puppet theater of Kara-Bas-Barabas. He had a wonderful alphabet, which Papa Carlo traded for his jacket.

Pinocchio reluctantly exchanged the alphabet for five pennies (1) to some boy.

Clutching the money in his fist, Pinocchio went to the box office, where he bought a ticket for tomorrow's performance for one penny (2).

There was still a whole wealth - four pennies (3). One penny fell behind the lining.

"Good" friends the cat Basilio and the fox Alice advised Pinocchio to bury the money in the ground on the Field of Wonders in the Land of Fools, so that a whole money tree would grow out of them. That's when the tree bears fruit - pennies, lira, dollars, pounds, with which it will be possible not only to buy the theater of Karabas-Barabas (4), but also to arrange a whole theater festival.

Task for 4 groups.

Exercise. Indicate what function money performs in the following cases:

a) the manager receives a salary -_______________

b) the master says to the client: “For a model haircut you will have to pay 450 rubles. » - __________

c) the client paid the master 450 rubles. for a model haircut - _________________

d) the employee received a salary and set aside 3000 rubles in order to go south in the summer - ____________________________

4 stage. Reflection.

On the control sheet, point VII is the compilation of a syncwine.

1) 1 noun - topic, subject

2 2 adjectives - description, signs

3) 3 verbs - characteristic actions

5) 1 noun - generalization, extension.

Homework.

§ 13, pp. 135-141. to choose from

• or p. 148 assignment No. 5 of the textbook;
• or come up with tasks to determine the functions of money, using examples from their fiction;
• or come up with tasks to determine the functions of money, using your life experience.