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22. in connection with it. The mixture of punctilio and decorum, on the one
hand, with passionate resentment and greed on the other, must be realised as
underlying all the transactions, and giving the leading psychological tone to
the natives’ interest. The obligation of fairness and decency is based on the
general rule, that it is highly improper and dishonourable to be mean. Thus,
though a man will generally strive to belittle the thing received, it must not
be forgotten that the man who gave it was genuinely eager to do his best.
And after all, in some cases when a man receives a really fine valuable, he
will boast of it and be frankly satisfied. Such a success is attributed of
course not to his partner’s generosity, but to his own magic.
A feature which is universally recognised as reprehensible and
discreditable, is a tendency to retain a number of valuables and be slow in
passing them on. A man who did this would be called “hard in the Kula.”
The following is a native description of this feature as exhibited by the
natives of the Amphletts.
“The Gumasila, their Kula is very hard; they are mean, they are retentive. They
would like to take hold of one soulava, of two, of three big ones, of four perhaps.
A man would pokala them, he would pokapokala; if he is a kinsman he will get a
soulava. The Kayleula only, and the Gumasila are mean. The Dobu, the Du’a’u,
the Kitava are good. Coming to Muyuwa—they are like Gumasila.”
This means that a man in Gumasila would let a number of necklaces
accumulate in his possession; would require plenty of food as pokala—a
characteristic reduplication describes the insistence and perseverance in
pokala—and even then he would give a necklace to a kinsman only. When I
inquired from the same informant whether such a mean man would also run
a risk of being killed by sorcery, he answered
“A man who is very much ahead in the Kula—he will die—the mean man not; he
will sit in peace.”
23. III
Returning now to the concrete proceedings of the Kula, let us follow the
movements of a Sinaketan toliwaga. He has presumably received a
necklace or two on his arrival; but he has more partners and he expects
more valuables. Before he receives his fill, he has to keep a taboo. He may
not partake of any local food, neither yams, nor coco-nuts, nor betel pepper
or nut. According to their belief, if he transgressed this taboo he would not
receive any more valuables. He tries also to soften the heart of his partner
by feigning disease. He will remain in his canoe and send word that he is ill.
The Dobu man will know what such a conventional disease means. None
the less, he may yield to this mode of persuasion. If this ruse does not
succeed, the man may have recourse to magic. There is a formula called
kwoygapani or ‘enmeshing magic,’ which seduces the mind of a man on
whom it is practised, makes him silly, and thus amenable to persuasion. The
formula is recited over a betel-nut or two, and these are given to the partner
and to his wife or sister.
24. Kwoygapani Spell
“O kwega leaf; O friendly kwega leaf; O kwega leaf hither; O kwega leaf thither!”
“I shall enter through the mouth of the woman of Dobu; I shall come out through
the mouth of the man of Dobu. I shall enter through the mouth of the man of
Dobu; I shall come out through the mouth of the woman of Dobu.”
“Seducing kwega leaf; enmeshing kwega leaf; the mind of the woman of Dobu is
seduced by the kwega leaf, is enmeshed by the kwega leaf.”
The expression “is seduced,” “is enmeshed “by the kwega leaf, is repeated with a
string of words such as: “Thy mind, O man of Dobu,” “thy refusal, O woman of
Dobu,” “Thy disinclination, O woman of Dobu,” “Thy bowels, thy tongue, thy
liver,” going thus over all the organs of understanding and feeling, and over the
words which describe these faculties. The last part is identical with that of one or
two formulæ previously quoted:
“No more it is my mother; my mother art thou, O woman of Dobu, etc.”
(Compare the Kaykakaya and Ka’ubana’i spells of the previous chapter.)
Kwega is a plant, probably belonging to the same family as betel pepper,
and its leaves are chewed with areca-nut and lime, when real betel-pods
(mwayye) are not available. The kwega is, remarkably enough, invoked in
more than one magical formula, instead of the real betel-pod. The middle
part is quite clear. In it, the seducing and enmeshing power of the kwega is
cast over all the mental faculties of the Dobuan, and on the anatomical seats
of these faculties. After the application of this magic, all the resources of the
soliciting man are exhausted. He has to give up hope, and take to eating the
fruit of Dobu, as his taboo lapses.
Side by side with the Kula, the subsidiary exchange of ordinary goods takes
place. In Chapter VI, Division VI, we have classified the various types of
give and take, as they are to be found in the Trobriand Islands. The inter-
tribal transactions which now take place in Dobu also fit into that scheme.
The Kula itself belongs to class (6), ‘Ceremonial Barter with deferred
25. payment.’ The offering of the pari, of landing gifts by the visitors, returned
by the talo’i or farewell gifts from the hosts fall into the class (4) of
presents more or less equivalent. Finally, between the visitors and the local
people there takes place, also, barter pure and simple (gimwali). Between
partners, however, there is never a direct exchange of the gimwali type. The
local man will as a rule contribute a bigger present, for the talo’i always
exceeds the pari in quantity and value, and small presents are also given to
the visitors during their stay. Of course, if in the pari there were included
gifts of high value, like a stone blade or a good lime spoon, such solicitary
gifts would always be returned in strictly equivalent form. The rest would
be liberally exceeded in value.
The trade takes place between the visitors and local natives, who are not
their partners, but who must belong to the community with whom the Kula
is made. Thus, Numanuma, Tu’utauna and Bwayowa are the three
communities which form what we have called the ‘Kula community’ or
‘Kula unit,’ with whom the Sinaketans stand in the relation of partnership.
And a Sinaketa man will gimwali (trade) only with a man from one of these
villages who is not his personal partner. To use a native statement:
“Some of our goods we give in pari; some we keep back; later on, we gimwali it.
They bring their areca-nut, their sago, they put it down. They want some article of
ours, they say: ‘I want this stone blade.’ We give it, we put the betel-nut, the sago
into our canoe. If they give us, however, a not sufficient quantity, we rate them.
Then they bring more.”
This is a clear definition of the gimwali, with haggling and adjustment of
equivalence in the act.
When the visiting party from Sinaketa arrive, the natives from the
neighbouring districts, that is, from the small island of Dobu proper, from
the other side of Dawson Straits, from Deyde’i, the village to the South,
will assemble in the three Kula villages. These natives from other districts
bring with them a certain amount of goods. But they must not trade directly
with the visitors from Boyowa. They must exchange their goods with the
local natives, and these again will trade them with the Sinaketans. Thus the
26. hosts from the Kula community act as intermediaries in any trading
relations between the Sinaketans and the inhabitants of more remote
districts.
To sum up the sociology of these transactions, we may say that the visitor
enters into a threefold relation with the Dobuan natives. First, there is his
partner, with whom he exchanges general gifts on the basis of free give and
take, a type of transaction, running side by side with the Kula proper. Then
there is the local resident, not his personal Kula partner, with whom he
carries on gimwali. Finally there is the stranger with whom an indirect
exchange is carried on through the intermediation of the local men. With all
this, it must not be imagined that the commercial aspect of the gathering is
at all conspicuous. The concourse of the natives is great, mainly owing to
their curiosity, to see the ceremonial reception of the uvalaku party. But if I
say that every visitor from Boyowa, brings and carries away about half-a-
dozen articles, I do not under-state the case. Some of these articles the
Sinaketan has acquired in the industrial districts of Boyowa during his
preliminary trading expedition (see Chapter VI, Division III). On these he
scores a definite gain. A few samples of the prices paid in Boyowa and
those received in Dobu will indicate the amount of this gain.
Kuboma to Sinaketa. Dobu to Sinaketa.
1 tanepopo basket = 12 coco-nuts = 12 coco-nuts + sago + 1 belt
1 comb = 4 coco-nuts = 4 coco-nuts + 1 bunch of betel
1 armlet = 8 coco-nuts = 8 coco-nuts + 2 bundles of betel
1 lime pot = 12 coco-nuts = 12 coco-nuts + 2 pieces of sago
This table shows in its second column the prices paid by the Sinaketans to
the industrial villages of Kuboma, a district in the Northern Trobriands. In
the third column what they receive in Dobu is recorded. The table has been
obtained from a Sinaketan informant, and it probably is far from accurate,
and the transactions are sure to vary greatly in the gain which they afford.
There is no doubt, however, that for each article, the Sinaketan would ask
the price which he paid for them as well as some extra article.
27. Thus we see that there is in this transaction a definite gain obtained by the
middlemen. The natives of Sinaketa act as intermediaries between the
industrial centres of the Trobriands and Dobu, whereas their hosts play the
same rôle between the Sinaketans and the men from the outlying districts.
Besides trading and obtaining of Kula valuables, the natives of Sinaketa
visit their friends and their distant relatives, who, as we saw before, are to
be found in this district owing to migrations. The visitors walk across the
flat, fertile plain from one hamlet to the other, enjoying some of the
marvellous and unknown sights of this district. They are shown the hot
springs of Numanuma and of Deyde’i, which are in constant eruption.
Every few minutes, the water boils up in one spring after another of each
group, throwing up jets of spray a few metres high. The plain around these
springs is barren, with nothing but here and there a stunted kind of
eucalyptus tree. This is the only place in the whole of Eastern New Guinea
where as far as I know, eucalyptus trees are to be found. This was at least
the information of some intelligent natives, in whose company I visited the
springs, and who had travelled all over the Eastern islands and the East end
of the mainland.
The land-locked bays and lagoons, the Northern end of Dawson Strait,
enclosed like a lake by mountains and volcanic cones, all this must also
appear strange and beautiful to the Trobrianders. In the villages, they are
entertained by their male friends, the language spoken by both parties being
that of Dobu, which differs completely from Kiriwinian, but which the
Sinaketans learn in early youth. It is remarkable that no one in Dobu speaks
Kiriwinian.
As said above, no sexual relations of any description take place between the
visitors and the women of Dobu. As one of the informants told me:
“We do not sleep with women of Dobu, for Dobu is the final mountain
(Koyaviguna Dobu); it is a taboo of the mwasila magic.”
But when I enquired, whether the results of breaking this taboo would be
baneful to their success in Kula only, the reply was that they were afraid of
28. 1
breaking it, and that it was ordained of old (tokunabogwo ayguri) that no
man should interfere with the women of Dobu. As a matter of fact, the
Sinaketans are altogether afraid of the Dobuans, and they would take good
care not to offend them in any way.
After some three or four days’ sojourn in Dobu, the Sinaketan fleet starts on
its return journey. There is no special ceremony of farewell. In the early
morning, they receive their talo’i (farewell gifts) of food, betel-nut, objects
of use and sometimes also a Kula valuable is enclosed amongst the the
talo’i. Heavily laden as they are, they lighten their canoes by means of a
magic called kaylupa, and sail away northwards once more.
It will be noted, that this is the third meaning in which the term pokala is used by the
natives. (Cf. Chapter VI, Division VI.) ↑
31. The Journey Home—The Fishing and Working of the
Kaloma Shell
I
The return journey of the Sinaketan fleet is made by following exactly the same
route as the one by which they came to Dobu. In each inhabited island, in every
village, where a halt had previously been made, they stop again, for a day or a few
hours. In the hamlets of Sanaroa, in Tewara and in the Amphletts, the partners are
revisited. Some Kula valuables are received on the way back, and all the talo’i gifts
from those intermediate partners are also collected on the return journey. In each of
these villages people are eager to hear about the reception which the uvalaku party
have received in Dobu; the yield in valuables is discussed, and comparisons are
drawn between the present occasion and previous records.
No magic is performed now, no ceremonial takes place, and there would be very
little indeed to say about the return journey but for two important incidents; the
fishing for spondylus shell (kaloma) in Sanaroa Lagoon, and the display and
comparison of the yield of Kula valuables on Muwa beach.
The natives of Sinaketa, as we have seen in the last chapter, acquire a certain
amount of the Koya produce by means of trade. There are, however, certain articles,
useful yet unobtainable in the Trobriands, and freely accessible in the Koya, and to
these the Trobrianders help themselves. The glassy forms of lava, known as
obsidian, can be found in great quantities over the slopes of the hills in Sanaroa and
Dobu. This article, in olden days, served the Trobrianders as material for razors,
scrapers, and sharp, delicate, cutting instruments. Pumice-stone abounding in this
district is collected and carried to the Trobriands, where it is used for polishing. Red
ochre is also procured there by the visitors, and so are the hard, basaltic stones
(binabina) used for hammering and pounding and for magical purposes. Finally,
very fine silica sand, called maya, is collected on some of the beaches, and imported
32. into the Trobriands, where it is used for polishing stone blades, of the kind which
serve as tokens of value and which are manufactured up to the present day.
II
But by far the most important of the articles which the Trobrianders collect for
themselves are the spondylus shells. These are freely, though by no means easily,
accessible in the coral outcrops of Sanaroa Lagoon. It is from this shell that the
small circular perforated discs (kaloma) are made, out of which the necklaces of the
Kula are composed, and which also serve for ornamenting almost all the articles of
value or of artistic finish which are used within the Kula district. But, only in two
localities within the district are these discs manufactured, in Sinaketa and in Vakuta,
both villages in Southern Boyowa. The shell can be found also in the Trobriand
Lagoon, facing these two villages. But the specimens found in Sanaroa are much
better in colour, and I think more easily procured. The fishing in this latter locality,
however, is done by the Sinaketans only.
Whether the fishing is done in their own Lagoon, near an uninhabited island called
Nanoula, or in Sanaroa, it is always a big, ceremonial affair, in which the whole
community takes part in a body. The magic, or at least part of it, is done for the
whole community by the magician of the kaloma (towosina kaloma), who also fixes
the dates, and conducts the ceremonial part of the proceedings. As the spondylus
shell furnishes one of the essential episodes of a Kula expedition, a detailed account
both of fishing and of manufacturing must be here given. The native name, kaloma
(in the Southern Massim districts the word sapi-sapi is used) describes both the
shell and the manufactured discs. The shell is the large spondylus shell, containing a
crystalline layer of a red colour, varying from dirty brick-red to a soft, raspberry
pink, the latter being by far the most prized. It lives in the cavities of coral outcrop,
scattered among shallow mud-bottomed lagoons.
This shell is, according to tradition, associated with the village of Sinaketa.
According to a Sinaketan legend, once upon a time, three guya’u (chief) women,
belonging to the Tabalu sub-clan of the Malasi clan, wandered along, each choosing
her place to settle in. The eldest selected the village of Omarakana; the second went
to Gumilababa; the youngest settled in Sinaketa. She had kaloma discs in her
basket, and they were threaded on a long, thin stick, called viduna, such as is used in
33. the final stage of manufacture. She remained first in a place called Kaybwa’u, but a
dog howled, and she moved further on. She heard again a dog howling, and she took
a kaboma (wooden plate) and went on to the fringing reef to collect shells. She
found there the momoka (white spondylus), and she exclaimed: “Oh, this is the
kaloma!” She looked closer, and said: “Oh no, you are not red. Your name is
momoka.” She took then the stick with the kaloma discs and thrust it into a hole of
the reef. It stood there, but when she looked at it, she said: “Oh, the people from
inland would come and see you and pluck you off.” She went, she pulled out the
stick; she went into a canoe, and she paddled. She paddled out into the sea. She
anchored there, pulled the discs off the stick, and she threw them into the sea so that
they might come into the coral outcrop. She said: “It is forbidden that the inland
natives should take the valuables. The people of Sinaketa only must dive.” Thus
only the Sinaketa people know the magic, and how to dive.
This myth presents certain remarkable characteristics. I shall not enter into its
sociology, though it differs in that respect from the Kiriwinian myths, in which the
equality of the Sinaketan and the Gumilababan chiefs with those of Omarakana is
not acknowledged. It is characteristic that the Malasi woman in this myth shows an
aversion to the dog, the totem animal of the Lukuba clan, a clan which according to
mythical and historical data had to recede before and yield its priority to the Malasi
(compare Chapter XII, Division IV). Another detail of interest is that she brings the
kaloma on their sticks, as they appear in the final stage of manufacturing. In this
form, also, she tries to plant them on the reef. The finished kaloma, however, to use
the words of one of my informants, “looked at her, the water swinging it to and fro;
flashing its red eyes.” And the woman, seeing it, pulls out the too accessible and too
inviting kaloma and scatters them over the deep sea. Thus she makes them
inaccessible to the uninitiated inland villagers, and monopolises them for Sinaketa.
There can be no doubt that the villages of Vakuta have learnt this industry from the
Sinaketans. The myth is hardly known in Vakuta, only a few are experts in diving
and manufacturing; there is a tradition about a late transference of this industry
there; finally the Vakutans have never fished for kaloma in the Sanaroa Lagoon.
Now let us describe the technicalities and the ceremonial connected with the fishing
for kaloma. It will be better to give an account of how this is done in the Lagoon of
Sinaketa, round the sandbank of Nanoula, as this is the normal and typical form of
kaloma fishing. Moreover, when the Sinaketans do it in Sanaroa, the proceedings
are very much the same, with just one or two phases missed out.
The office of magician of the kaloma (towosina kaloma) is hereditary in two sub-
clans, belonging to the Malasi clan, and one of them is that of the main chief of
34. Plate L (A)
Kasi’etana. After the Monsoon season is over, that is, some time in March or April,
ogibukuvi (i.e., in the season of the new yams) the magician gives the order for
preparations. The community give him a gift called sousula, one or two bringing a
vaygu’a, the rest supplying gugu’a (ordinary chattels), and some food. Then they
prepare the canoes, and get ready the binabina stones, with which the spondylus
shell will be knocked off the reef.
Next day, in the morning, the magician performs a rite called ‘kaykwa’una la’i,’ ‘the
attracting of the reef,’ for, as in the case of several other marine beings, the main
seat of the kaloma is far away. Its dwelling place is the reef Ketabu, somewhere
between Sanaroa and Dobu. In order to make it move and come towards Nanoula, it
is necessary to recite the above-named spell. This is done by the magician as he
walks up and down on the Sinaketa beach and casts his words into the open, over
the sea, towards the distant seat of the kaloma. The kaloma then ‘stand up’ (itolise)
that is start from their original coral outcrop (vatu) and come into the Lagoon of
Sinaketa. This spell, I obtained from To’udavada, the present chief of Kasi’etana,
and descendant of the original giver of this shell, the woman of the myth. It begins
with a long list of ancestral names; then follows a boastful picture of how the whole
fleet admires the magical success of the magician’s spell. The key-word in the main
part is the word ‘itolo’: ‘it stands up,’ i.e., ‘it starts,’ and with this, there are
enumerated all the various classes of the kaloma shell, differentiated according to
size, colour and quality. It ends up with another boast; “My canoe is overloaded
with shell so that it sinks,” which is repeated with varying phraseology.
35. Plate L (B)
Working the Kaloma Shell (I.)
The spondylus shell broken and made into roughly circular pieces by knocking all round; this is done
by men.
36. Working the Kaloma Shell (II.)
Women grinding pieces of shell into flat discs. Each piece is inserted into a hole at the end of a
wooden cylinder and ground on a flat sandstone.(See Div. III.)
This spell the magician may utter once only, or he may repeat it several times on
successive days. He fixes then the final date for the fishing expedition. On the
evening before that date, the men perform some private magic, every one in his own
house. The hammering stone, the gabila, which is always a binabina (it is a stone
imported from the Koya), is charmed over. As a rule it is put on a piece of dried
banana leaf with some red hibiscus blossoms and leaves or flowers of red colour. A
formula is uttered over it, and the whole is then wrapped up in the banana leaf and
kept there until it is used. This will make the stone a lucky one in hitting off many
shells, and it will make the shells very red.
Another rite of private magic consists in charming a large mussel shell, with which,
on the next morning, the body of the canoe will be scraped. This makes the sea
clear, so that the diver may easily see and frequently find his spondylus shells.
37. Next morning the whole fleet starts on the expedition. Some food has been taken
into the canoes, as the fishing usually lasts for a few days, the nights being spent on
the beach of Nanoula. When the canoes arrive at a certain point, about half-way
between Sinaketa and Nanoula, they all range themselves in a row. The canoe of the
magician is at the right flank, and he medicates a bunch of red hibiscus flowers,
some red croton leaves, and the leaves of the red-blossomed mangrove—red
coloured substances being used to make the shell red, magically. Then, passing in
front of all the other canoes, he rubs their prows with the bundle of leaves. After
that, the canoes at both ends of the row begin to punt along, the row evolving into a
circle, through which presently the canoe of the magician passes, punting along its
diameter. At this place in the Lagoon, there is a small vatu (coral outcrop) called
Vitukwayla’i. This is called the vatu of the baloma (spirits). At this vatu the
magician’s canoe stops, and he orders some of its crew to dive down and here to
begin the gathering of shells.
Some more private magic is performed later on by each canoe on its own account.
The anchor stone is charmed with some red hibiscus flowers, in order to make the
spondylus shell red. There is another private magic called ‘sweeping of the sea,’
which, like the magic of the mussel shell, mentioned above, makes the sea clear and
transparent. Finally, there is an evil magic called ‘besprinkling with salt water.’ If a
man does it over the others, he will annul the effects of their magic, and frustrate
their efforts, while he himself would arouse astonishment and suspicion by the
amount of shell collected. Such a man would dive down into the water, take some
brine into his mouth, and emerging, spray it towards the other canoes, while he
utters the evil charm.
So much for the magic and the ceremonial associated with the spondylus fishing in
the Trobriand Lagoon. In Sanaroa, exactly the same proceedings take place, except
that there is no attracting of the reef, probably because they are already at the
original seat of the kaloma. Again I was told that some of the private magic would
be performed in Sinaketa before the fleet sailed on the Kula expedition. The objects
medicated would be then kept, well wrapped in dried leaves.
It may be added that neither in the one Lagoon nor in the other are there any private,
proprietary rights to coral outcrops. The whole community of Sinaketa have their
fishing grounds in the Lagoon, within which every man may hunt for his spondylus
shell, and catch his fish at times. If the other spondylus fishing community, the
Vakutans, encroached upon their grounds, there would be trouble, and in olden days,
fighting. Private ownership in coral outcrops exists in the Northern villages of the
Lagoon, that is in Kavataria, and the villages on the island of Kayleula.
38. Plate LI
III
We must now follow the later stages of the kaloma industry. The technology of the
proceedings is so mixed up with remarkable sociological and economic
arrangements that it will be better to indicate it first in its main outlines. The
spondylus consists of a shell, the size and shape of a hollowed out half of a pear,
and of a flat, small lid. It is only the first part which is worked. First it has to be
broken into pieces with a binabina or an utukema (green stone imported from
Woodlark Island) as shown on Plate L (A). On each piece, then, can be seen the
stratification of the shell: the outside layer of soft, chalky substance; under this, the
layer of red, hard, calcareous material, and then the inmost, white, crystalline
stratum. Both the outside and inside have to be rubbed off, but first each piece has
to be roughly rounded up, so as to form a thick circular lump. Such a lump (see
foregrounds of Plates L (A), L (B)) is then put in the hole of a cylindrical piece of
wood. This latter serves as a handle with which the lumps are rubbed on a piece of
flat sandstone (see Plate L (B)). The rubbing is carried on so far till the outside and
inside layers are gone, and there remains only a red, flat tablet, polished on both
sides. In the middle of it, a hole is drilled through by means of a pump drill—gigi’u
—(see Plate LI), and a number of such perforated discs are then threaded on a thin,
but tough stick (see Plate LII), with which we have already met in the myth. Then
the cylindrical roll is rubbed round and round on the flat sandstone, until its form
becomes perfectly symmetrical (see Plate LII). Thus a number of flat, circular discs,
polished all round and perforated in the middle, are produced. The breaking and the
drilling, like the diving are done exclusively by men. The polishing is as a rule
woman’s work.
39. Plate LII
Working the Kaloma Shell (III.)
By means of a pump drill, a hole is bored in each disc. (See Div. III.)
41. Working the Kaloma Shell (IV.)
The shell discs, flat and perforated, but of irregular contour still,
are now threaded on to a thin, tough stick, and in this form they
are ground on a flat sandstone till the roll is cylindrical, that is,
each disc is a perfect circle. (See Div. III.)
This technology is associated with an interesting sociological relation between the
maker and the man for whom the article is made. As has been stated in Chapter II,
one of the main features of the Trobriand organisation consists of the mutual duties
between a man and his wife’s maternal kinsmen. They have to supply him regularly
with yams at harvest time, while he gives them the present of a valuable now and
then. The manufacture of kaloma valuables in Sinaketa is very often associated with
this relationship. The Sinaketan manufacturer makes his kutadababile (necklace of
large beads) for one of his relatives-in-law, while this latter pays him in food. In
accordance with this custom, it happens very frequently that a Sinaketan man
42. marries a woman from one of the agricultural inland villages, or even a woman of
Kiriwina. Of course, if he has no relatives-in-law in one of these villages, he will
have friends or distant relatives, and he will make the string for one or the other of
them. Or else he will produce one for himself, and launch it into the Kula. But the
most typical and interesting case is, when the necklace is produced to order for a
man who repays it according to a remarkable economic system, a system similar to
the payments in instalments, which I have mentioned with regard to canoe making. I
shall give here, following closely the native text, a translation of an account of the
payments for kaloma making.
43. Account of the Kaloma Making
Supposing some man from inland lives in Kiriwina or in Luba or in one of the villages
nearby; he wants a katudababile. He would request an expert fisherman who knows how to
dive for kaloma. This man agrees; he dives, he dives … till it is sufficient; his vataga
(large folding basket) is already full, this man (the inlander) hears the rumour; he, the
master of the kaloma (that is, the man for whom the necklace will be made) says: “Good! I
shall just have a look!” He would come, he would see, he would not give any vakapula
payment. He (here the Sinaketan diver is meant) would say: “Go, tomorrow, I shall break
the shell, come here, give me vakapula.” Next day, he (the inlander) would cook food, he
would bring, he would give vakapula; he (the diver) would break the shell. Next day, the
same. He (the inlander) would give the vakapula, he (the diver) would break the shell.
Supposing the breaking is already finished, he (the diver) would say: “Good! already the
breaking is finished, I shall polish.” Next day, he (the inlander) would cook food, would
bring bananas, coco-nut, betel-nut, sugar cane, would give it as vakapula; this man (the
diver) polishes. The polishing already finished, he would speak: “Good! To-morrow I shall
drill.” This man (the inlander) would bring food, bananas, coco-nuts, sugar cane, he would
give it as vakapula: it would be abundant, for soon already the necklace will be finished.
The same, he would give a big vakapula on the occasion of the rounding up of the
cylinder, for soon everything will be finished. When finished, we thread it on a string, we
wash it. (Note the change from the third singular into the first plural). We give it to our
wife, we blow the conch shell; she would go, she would carry his valuable to this man, our
relative-in-law. Next day, he would yomelu; he would catch a pig, he would break off a
bunch of betel-nut, he would cut sugar cane, bananas, he would fill the baskets with food,
and spike the coco-nut on a multi-forked piece of wood. By-and-by he would bring it. Our
house would be filled up. Later on we would make a distribution of the bananas, of the
sugar cane, of the betel-nut. We give it to our helpers. We sit, we sit (i.e., we wait); at
harvest time he brings yams, he karibudaboda (he gives the payment of that name), the
necklace. He would bring the food and fill out our yam house.
This narrative, like many pieces of native information, needs certain corrections of
perspective. In the first place, events here succeed one another with a rapidity quite
foreign to the extremely leisurely way in which natives usually accomplish such a
lengthy process as the making of a katudababile. The amount of food which, in the
usual manner, is enumerated over and over again in this narrative would probably
not be exaggerated, for—such is native economy—a man who makes a necklace to
order would get about twice as much or even more for it than it would fetch in any
other transaction. On the other hand, it must be remembered that what is represented
here as the final payment, the karibudaboda, is nothing else but the normal filling
up of the yam house, always done by a man’s relations-in-law. None the less, in a
year in which a katudababile would be made, the ordinary yearly harvest gift would
44. be styled the ‘karibudaboda payment for the necklace.’ The giving of the necklace
to the wife, who afterwards carries it to her brother or kinsman, is also characteristic
of the relation between relatives-in-law.
In Sinaketa and Vakuta only the necklaces made of bigger shell and tapering
towards the end are made. The real Kula article, in which the discs are much
thinner, smaller in diameter and even in size from one end of the necklace to the
other, these were introduced into the Kula at other points, and I shall speak about
this subject in one of the following chapters (Chapter XXI), where the other
branches of the Kula are described.
IV
Now, having come to an end of this digression on kaloma, let us return for another
short while to our Sinaketan party, whom we have left on the Lagoon of Sanaroa.
Having obtained a sufficient amount of the shells, they set sail, and re-visiting
Tewara and Gumasila, stopping perhaps for a night on one of the sandbanks of
Pilolu, they arrive at last in their home Lagoon. But before rejoining their people in
their villages, they stop for the last halt on Muwa. Here they make what is called
tanarere, a comparison and display of the valuables obtained on this trip. From each
canoe, a mat or two are spread on the sand beach, and the men put their necklaces
on the mat. Thus a long row of valuables lies on the beach, and the members of the
expedition walk up and down, admire, and count them. The chiefs would, of course,
have always the greatest haul, more especially the one who has been the
toli’uvalaku on that expedition.
After this is over, they return to the village. Each canoe blows its conch shell, a blast
for each valuable that it contains. When a canoe has obtained no vaygu’a at all, this
means great shame and distress for its members, and especially for the toliwaga.
Such a canoe is said to bisikureya, which means literally ‘to keep a fast.’
On the beach all the villagers are astir. The women, who have put on their new grass
petticoats (sevata’i) specially made for this occasion, enter the water and approach
the canoes to unload them. No special greetings pass between them and their
husbands. They are interested in the food brought from Dobu, more especially in the
sago.
45. People from other villages assemble also in great numbers to greet the incoming
party. Those who have supplied their friends or relatives with provisions for their
journey, receive now sago, betel-nuts and coco-nuts in repayment. Some of the
welcoming crowd have come in order to make Kula. Even from the distant districts
of Luba and Kiriwina natives will travel to Sinaketa, having a fair idea of the date of
the arrival of the Kula party from Dobu. The expedition will be talked over, the
yield counted, the recent history of the important valuables described. But this stage
leads us already into the subject of inland Kula, which will form the subject of one
of the following chapters.
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