Chapter 10(1)

1) 　If a girl who is married(2) loves another boy, she may act in an alienated manner(3)
to her husband over many days, and she may not talk with him over a long period.
If she is proud of her husband, she talks with him soon after their marriage. She will
heat up yams in the morning, and when they are ready to eat, she will say to her
husband, “Your food is ready." The husband then takes the food and eats it. The
couple will then go to their farm. The husband puts canes into a field of yam or taro
in the shape of a large circle and says, “This is yours." He gives her the field
because her mother and father (at this point usually) take no notice of what their
child eats(4). They [her parents] have (already) found (a kind of taro called)
bweta virihidara(5) and (a kind of yam called) damu tugairua(6). This is (a form of
marriage) vow. Ten days after (the marriage ceremony), the father and mother of the
girl cook food in an earth oven. The parents then take two sacks filled with raw food
(7) and visit the young married couple. The husband cooks in the earth oven in the
meeting house while his wife cooks in the earth oven in their house with her sibi,
the mother of her husband. They visit the farm(8) and harvest yams or taros, (which
are placed in the sack of the girl's mother). The weight of the sack of the girl's
mother(9) usually ranges from 16 to 20 kg. If the girl's mother cannot carry it
(because of its weight), then (those who are related to her as) habwe(10) carry it and
put it down(11) near their village.

2) 　Food is cooked in the earth oven and (there is) a heavy sack (that is filled with
raw yams or taros). The married man brings a small pig or a large red mat and gives it
to his bwaliga(12). He brings (another) large red mat and gives it to bilan atatu [his
person]. Bilan atatu means the mother of his wife. She puts the mat over the raw foods
(in the sack) and they say good-bye. Each of the girl's four (classificatory) fathers
and her four (classificatory) mothers(13) do sirosiro(14) and the married couple
present them with large red mats. The married girl's father's sisters, who ate the
laplap pudding(15) (at the marriage ceremony), also visit with food for the girl. Her
(classificatory) mothers, who unfolded large red mats at the marriage ceremony(16) ,
also bring food for the girl. But whether or not the married man gives them
something(17) (in return) is up to him. The women go and take their food from his farm.
Then the married couple visit the father and mother of the girl. The young couple cook
food in the earth oven in the morning. A side dish is made from pork or chicken;
(additionally) they will go (to their farm) to get raw food. The husband carries (a
sack filled with) cooked food and the wife carries (a sack of) raw food. When they
reach (the village of the wife's parents), (they find) another vwavwaligi[cooking in the
earth oven] in the house of the bwaliga of the boy. Everyone gathers and they eat, and
the young couple sleep (there) until the following day.“His person"[the wife's mother]cooks
(yams or taros) in the eath oven. A side dish is made from chicken or pork. They
[the parents] go to the farm, harvest raw food, and give it to the couple. The boy's
bwaliga and his person[the wife's mother] bring a large red mat or a small pig and give
it to the couple. This type of interchange(18) is called maremare ban maremare mai(19).

3)　 If a girl is timid or shy(20), she does not say, “Your food is ready," to her
husband, although she will cook yams (for him). After she goes outside, her husband
will take the yams and eat them himself. When they walk together, she might have a
sullen look(21). When they work on the farm, she keeps her distance from her husband.
Although he may talk to her, she does not answer for several weeks. Eventually, when
they go to their farm (although the husband does not tell her to do this), the girl
takes a piece of sugarcane and chews it or picks (a kind of vegetable called) uvere.
When her husband tells her to come and put yams into a basket, the girl answers and
says,“You will help me carry my basket"(22). They then arrive at the house together.
(Once) the two have worked together for several days, collecting food, the girl might
laugh when her husband does something foolish on the farm, or on the road, or in the
house. People know then that the marriage has been finalized(23), and that the state of
lalagi has ended.

4)　At present, a vavin toa(24) sleeps in the room where her father and mother sleep (on the
night of the marriage ceremony)(25). Yesterday there was the marriage ceremony. Today[the
day after the marriage ceremony], the woman's fathers and mothers return home after a
food called tangmosi(26) has been prepared. In the evening, the girl runs away and sleeps
wherever she chooses. Her husband and his fathers, to whom he gave large red mats in
the manner of hunhuni(27), look for her and bring her back. The same thing occurs every
night for several days, for as long as a month, but they cannot persuade her not to run
away. Eventually, her father's sister says, “You oppose your father and mother and the
spirit of mutual aid does not go well. The man[your husband] sends us a message that
you have changed your mind(28)." But the vavin toa says, “I want him very much, but (do
you know) what has happened, Aunt? My heart belongs to the young man over there." She
tells her father's sister the man's name. Her father's sister knows that this man has
asked another woman to pluck off fragments of the fringe of a small red mat and a large
red mat during the bwalaitoa(29), (which is a ritual) in which women are pleasurably
excited, scratch each other, and fall down. In addition, the fragments of fringe of the
mat were placed on (the ground called) tanon vavin suwai (30), in the bush.

5) 　The girl's father's sister tells the fathers of the girl that they may pay a fine.
One of her fathers goes to the young man and says,“The heart of our daughter is given
to you." The young man says, “Yes. She had been climbing up a tree just above me when
I passed by."(If this story proves to be true), the girl's father will take a pig (and
give it to the young man as a fine)(31), and the girl will live with her husband again.
If the young man had put fragments of the fringe of a small red mat as well as a large
red mat on (the place called) tanon vavin suwai, in the hope that he might make love to
her, and he had removed them(32) (after his desire had been fulfilled), he could deny
what had happened and say, “She is telling a lie about me." (In addition), the fathers
of the young man may lie. What is the married man to do? He asks his fathers and his
chiefs to gather together, and they prepare enough pigs to make peace with that man's
chiefs, who may number four, six, or ten.

6) 　The (married) man will then go to kill someone in the village of the man who put
down fragments of the fringe of a small red mat as well as a large red mat(33). A fight
results from the couple's state of lalagi. Kalkalo is when a woman climbs up a tree and
picks a bread fruit(34) when her lalagi(35) passes by. The attitude of the man who
dared to fight(36) indicates that he will become an important man. He dared to fight
because he was backed up by many pigs (i.e., the pigs were available for the
reconciliation afterwards) that belonged to his father, mother, sister, or his chief,
who is his mother's brother or elder brother. If the man is not able to think like an
important man (as in the example above), who stands higher than his wife who has
undertaken vavin toa, his wife will go away and marry another man. If his father and
mother are persons of no importance as well, the young man takes back his bride
wealth(37), which consists of pigs.

7) 　Vavin rovo(38). A girl lived at the house of her father and heard rumors about a young
man whose provisions and pigs were plentiful, and that he had many large red mats;
(another rumor was that he was generous), and that he had prepared meals for the guests
of his chief. On one of the occasions when people gather, the girl is accompanied by
one of her father's sisters and she tells a lie, saying,“Aunt(39), I dislike that man
who is glancing at me." Her father's sister says, “You do not see him. He likes us."
When she walks with the other girls, she jeers at the young man and they laugh. Or, if
she sees the wife of the young man's mother's brother, she carries a child of the boy's
mother's brother or a child of his brother(40) on her back, and she says to the child,
“You are heavy and your hips are big(41). When you grow up, you will walk proudly,
casting a sideways glance at people who are looking at you (as if they were
spectators)(42)." The other women and the mother of the child answer by saying, “You
look at her, son. She is chasing after you." This girl laughs and she kisses the child,
or she says,“Do you think anybody loves you?" This is the joke of vavin rovo.


　　　　　　　　　　　　　　　　　　　　　　Chapter 11


1) 　Eventually, the girl goes to her farm, digs yams or taros, and cooks them. Then, she
goes to the sea, where she looks for marine products to use in a side dish(43), or she
catches a coconut crab(44), or her fowl. With these foods, she visits(45) an old
woman or an old man. She says, “This food is for you, tuga or papa or mama or aunt or
sibi(46)." And the old person says, “No, daughter! Ah! You work hard for me, daughter.
Why do you spoil yourself (by making food for me)? I have done nothing for a long time.
People here give me food, which makes them tired. Although I feel I am going to die, I
am not." Then, this older person teaches the girl (about marriage among other things).
“If you marry and your husband does not speak harshly to you, you bring your sow and
fowl to your house to cook, and you invite people to your house. You go to your farm,
work, and return with provisions such as (leaves called) rau(47), vegetables, sugarcanes,
and a bundle of reeds(48). You should not go outside except when doing these things lest
your husband think that you are looking around for a man and that you two have promised
to go into the bush together."

2) 　“You feed your pig and renew the rope tethering the pig(49) in order that it all
stays well. In the evening, bring a light(50), and do your weaving by it. If you marry
the child of a chief(51), you must keep firewood, salt, and raw food to hand lest these
things lack in your house. Chop firewood in advance, otherwise, if his guests come in
the evening, what will you do for them? (You should make preparations), because the
chief has let you become the wife of his child(52). Collect a proper quantity of kava
roots(53) so that the guests can drink kava juice. If the stem of the kava plant has not
yet withered, plant it so that you will find something on it(54). If you marry a young
man who is an orphan, you become a substitute for his mother and you must do everything,
daughter! Then you will put your husband in the role of chief. You should not laugh
boisterously, lest people say that you call a man with your laughter. You should look after
your brothers well, because if they hear a rumor of your faults, they will feel ashamed,
and have to pay a fine for the debt that results from your misconduct, and they may be
killed(55) as a result of your misconduct. Daughter, if this does not happen, then people
will burn you to death near the stems of their cycad palms." If the old person has a
large red mat, a small red mat, a small pig, or something to eat, he or she gives it to
the girl (as a return gift)(56). Even though he or she has no thing (to give), he or she
has given the girl (knowledge about) the ways of the chief(57).

3)　 When a girl is giving her heart to a boy(58), she begins to jeer at him. There is
(a sack called) tansarisarigi that she weaves. She puts one or two large red mats as well
as a small red mat into this sack. She says to her father's sister who is married or a
widow, but not to her father's sister who is not married,“Let's go. Please take me to
the boy over there." Or, the girl (goes) by herself. If she goes alone, she wakes up
while her father and mother are still sleeping and takes out a sack into which she puts
a large red mat and a small red mat. She has hidden this sack. Her mother and father do
not know about it. Previously, the girl has had her own sack, which was different from
that of her father and her mother. Thus, she (is able to) take out her sack without
being noticed by her parents.

4) 　When the day breaks and the village of the girl wakes as usual, she has gone. While
there was still starlight, she had arrived at the house of one of her fathers who
lives in the same village as the boy(59). This man and his wife know that she pines
for a boy because she has packed her mats into her sack and wears a new waistcloth(60).
They pose questions and she replies, “I came here for a boy." They tell the boy and
his father and mother her intentions, and the news reaches the girl's village.

5) 　If these two individuals, that is, the young man and the girl, are the children of
two vira and two motari (61), who are important men, ten pigs, the first of which is
livoala (62) (are necessary for the bride price); the pigs of lingilingiana are mabu, and
the sows should number ten. See Sections 4 and 5 of Chapter 9(63) for the complete
story about the road to marriage. The name that is given when the girl kills a livoala
pig is motari. When she becomes pregnant (her kin give her a large red mat, called)
havana nu tai non simango gin bwana [the relative cut his young coconut by a large red
mat] (64). If she gives birth to a male child, the midwives shout as they would shout for
a canoe(65). Her female tuaga come to visit her with large red mats and place the ends of
an unfolded mat on the sacred head of the child. The next day, she gives (66) the
midwives large, red mats or small pigs, and they partake of a meal. The female relatives
of the child's father perform (a ritual called) togotogoi (67). They go to the farm
(belonging to the child's father) and take yams, taros, kavas, or fowl. Then they
leave a knotted leaf of the ti-tree as a mark of taboo(68).

6) 　After a child is born, when it gets dark, the (new) father lights a reed to cast
light over the face of the child, and gives the child a name(69). The father's sisters
carry (baskets filled with) yams and bring baskets filled with food for the child. A
male child may not go outside. The father prevents this happening (70). The child stays in
the house until the tenth day (after his birth), by which time his mother has washed all
the dirty things from the childbirth. After that, his mother can go to the farm or
anywhere else: when the child cries, a trumpet shell sounds and she returns to nurse it.
In this way, the child waits for his mother's brother or another relative to place a
small pig or a large red mat in front of the house and to say, “I let you go outside
by giving you a large red mat(71)." The mother of the child goes outside and the mother
and child walk around this man twice (72). This large red mat is given to the child.

7) 　The father of the child annouces the date of hunhuniana (73) to the sibi of the child.
The sibi, that is, the father of the child's mother and the father of the child's
father(74) pile and burn firewood. The relatives of the child(75) come with small pigs, and
large and small red mats. They unfold a large red mat and place the end of it on the
child's head. The child places the end of unfolded mats on his or her head and gives
these mats to male and female relatives of his or her father. Everything is a debt for
the child and the mother. Hunhuniana. The male child performs hunhuni and the female
child does hunhuni. Only both of them (perform this act). The relatives of the father
put a bracelet called mangomango on the wrist of the child, which is made of fruits
of the sago palm shaved into the shape of a pig's tusk(76), or they put two short (beads
that are from a long string of beads called) gomu mutai (77) on the child's other wrist.

Notes

(1) I have supplemented the words in the English translation. The words in the square
brackets are added for additional explanation. The letter ng and ngg found in the Raga
language should be pronounced as [ng] and [ngg], respectively.
(2) The literal translation of “tabwalugu nu togo la imwa” is “a girl stayed at a house”.
(3) Lalagi is a kinship term. See Chapter 6 in “The Story of Raga III”for more details.
When it is used as a verb, it means to be afraid or to be alienated.
(4) This is because their child has married a man who now has a responsibility to take
care of her.
(5) It is said that if one plants two taros jointly after rubbing them against one's knee four
times, two taros of the same size will grow. People say that these taros seem　to be a couple.
(6) This is a yam consisting of two yams stuck together.
(7) According to the custom of sirosiro (see Section 2 of Chapter 10), each of them
should carry such a sack in addition to the one filled with food cooked in the earth oven.
(8) This is a field that the husband gives to his wife.
(9) Rev. Tevimule uses tabwalugu and vavine to refer to a woman; the former term usually
refers to a young woman, which I translate here as a girl, and the latter is a general
term for a woman, which I translate in some cases as girl and in other cases as woman.
A female in North Raga is called naturigi when she is a child, daulato when she is a young
girl, tabwalugu when she is a young woman, and then vavine as an adult woman, while a
male is called natirigi, mwalanggelo, mwalanggelotuturu, and atatu, respectively, at these
stages in life. See “The Story of Raga Ⅲ”for more details.
(10) The term of habwe is used only by a woman and it indicates her husband's sister or
her brother's wife. See the Introduction and Chapter 6 in “The Story of Raga Ⅱ”for
details.
(11) In this context, the term taua means “to carry it and put it down”.
(12) The term bwaliga is used only by men. It indicates the wife's father or the
daughter's husband. Here, it means the wife's father. See “The Story of Raga Ⅱ”for
more details.
(13) “Ira taman tabwarugu gaivasi” means the classificatory four fathers of the girl who
are the joint givers of the bride price with her real father. “Ratahina gaivasi”
indicates the wives of these four men. See “The Story of Raga Ⅲ” for details.
(14) According to tradition, on the tenth day after the marriage ceremony, the real
parents of the bride visit the newly married couple. This is called sirosiro. The
classificatory fathers and mothers or the bride's father's sisters will do the same
thing at some point after the visit of the parents. These actions are also called
sirosiro.
(15) The literal translation of “Ran gan longgona" is “they ate laplap pudding", but
in this context, this indicates that they received large red mats called the leaf of
laplap (raun longgo) at the marriage ceremony. See “The Story of Raga Ⅲ" for details.
(16) This means that these persons participated in the ritual exchange of large red
mats and pigs called lingilingiana during the marriage ceremony. See “The Story of Raga
Ⅲ” for details.
(17) Hano (something), in this context, means a small pig or a large, red mat.
(18) Mwemwearuana, which is translated here as interchange, means mutual aid based on
the reciprocity that penetrates all of life in North Raga.
(19) The meaning of “mare" is “up or above", “ban" means“to go," and “mai" means
“to come". The phrase “maremare ban maremare mai" is used, for example, when a
man from village A marries a woman from village B and a woman from village A marries a
man from village B.
(20) “Aleng busbusi (aleng = alengana = a fashion, busbusi = shy)" means a shy person.
(21) The word-for-word translation of “lago lol marahiana" means “to walk in the
heaviness".
(22)“Gov tabe nonggu gete lalaiau" consists of the words “gov" (you will), “tabe" (to lift
up, to love), “nonggu” (my), “gete” (basket), and “lalaiau"(towards me). The noun form
of tabe is tabeana, which is a form of exchange that does not require a return gift but
is regarded as mutual aid, that is, mwemwearuana. This means that tabeana may be given
back by tabeana in the future. In this way, “gov tabe nonggu gete lalaiau" implies that the
girl assists her husband to put yams into the basket and in return he assists her to
shoulder the basket. Her words also imply that she will begin volunteering to undertake
actions that benefit the couple before her husband asks her to do so, because her words
show that she has an intention to shoulder the basket, although her husband only asked
her to put yams into the basket.
(23) The implied meaning of “lagiana nu bulu huba" is that“they have sexually united".
(24) The word-for-word translation of vavin toa is “a fowl woman”.
(25) This differs from the usual situation in which a newly married couple do not sleep
with their parents.
(26) Tangmosi is food cooked in the earth oven by the bridegroom. See the Introduction
to “The Story of Raga Ⅲ”for details.
(27) Hunhuni is an action in which one puts the end of an unfolded large red mat on his
head and gives it to his father or to his father's sister. See the Introduction to
“The Story of Raga Ⅲ” for details.
(28)“Gos dohi varihai la muana avoana” means “you run counter to the first saying". Gos
is a personal pronoun in the second person in a subjunctive mood. “Gos mai tas gania"
means, “If you had come, we would have eaten it".
(29) As for the bwaraitoa associated with the marriage ceremony, see the Introduction in
“The Story of Raga Ⅲ” for details, in which you will find the word bwalaitoa that
is a misspelt word.
(30) This is one of the taboo places (ute sabuga). It is said that if a man wants a
woman to leave her husband, he comes here and practices magic.
(31) If a woman is climbing up a tree, and her male sibi who passes by looks up at her,
then she should marry him. In the past, when polygamy was practiced, she should marry
him even if he was already married. Since polygamy is prohibited today, her father
should fine the other man if he is already married.
(32) The literal meaning of vamulena is “an answer", but in some cases it means “an
antidote" or “a remover". In this context, it means the removal of marks of magic.
(33) This is why his father or his chief prepared pigs for reconciliation.
(34) “Hav bwatai ”means that one plucks off a breadfruit by twisting the y-shaped wood.
(35) Lalagina means sibina, that is, a potential husband.
(36 ) Butu means “to stand strongly” or “to behave powerfully”.“Nam butu alun nonggu
mane” means “I am powerful and backed up by my large amounts of money”.
(37) Ligoligo has the same meaning as volin vavine (bride price). A pig, fastened to sticks
on the ceremonial ground during the marriage ceremony as a bride price, is called
ligoligo (ligo = to fasten).
(38) The word-for-word translation of Vavin rovo is a chasing woman (vavin = vavine = a
woman, rovo = to run). She is chasing after a man whom she loves.
(39) When people of North Raga say “aunt" in English or “anti" in Bislama it means
vwavwa; when they say “uncle" in English or “angkel" in Bislama, it means tarabe.
(40) Both a child of the mother's brother of the boy and a child of the boy's brother
are classified by the young woman as her child. Since the young man whom she loves
should be her sibi, both his mother's brother and his brother are also her sibi. For more
details of kinship and marriage in North Raga, see Yoshioka, 1985.
(41) This is a kind of joke.
(42) This phrase implies that the child will become an important man and will be the
envy of other people.
(43) The word-for-word translation of “vi bula bigi "is “she will throw light on the
side dish".
(44)“Gel gavwe (gel = to dig, gavwe = a coconut crab)" means “to dig a hole to capture
a coconut crab inside it".
(45)“Haroro nggoro" means “to enter and to shut". This expresses the situation of a
person entering the house, who shuts the entrance so that those who were already in the
house cannot go outside. The usage of “haroro" instead of “haroro nggoro"in this
context is not a mistake.
(46) She has some kind of kin relationship with this old man or woman. She calls this
person mama in some cases and aunt in other cases according to the relationship. For her,
tuga is an elder brother or an older person within the same generation as the
grandparents, in the same matrilineal line as the speaker. In this context, tuga can be
translated as grandpa or grandma. Tata is an address form of tama, and can be translated
as papa. Mua is translated as mama for the same reason. Sibi in this context indicates
the mother's father or mother's mother, which also translates as grandpa or grandma.
(47) The meaning of the word rau is “a leaf". However, in some cases it means “a leaf
that is used in cooking in an earth oven".
(48) The meaning of here is a light. In the past, people used a flaming reed as a light.
Reeds are usually carried in a bundle.
(49) Tali viri means twisted strings. Tali is a synonym for gao.
(50) This may be a flaming reed, as mentioned in Note 48.
(51) The literal translation of this clause is “if you live with a child of a chief".
(52) “Nu voligo gi tasalan nituna" is literally translated as “he purchased you as the
wife of his child". In this context, to purchase means to pay a bride price.
(53) The literal translation of “gov gita raran malogu" is “you will see the stems of
the kava plant".
(54)“Nom ginau aluna" (your thing on it) means “a new kava plant is growing from it".
(55)“Ram wehira ”(ram = they, wehi = to kill, -ra = them) means “those who suffer from
the misconduct of the girl kill her brothers".
(56)“Tau maia”means “to give back to her". Since the girl gives food to the old
person, the old person gives something in return to her.
(57)“Silo ratahigi ”　(silo = voice, law, ratahigi = chief) means “a way of a chief". The
old person teaches the girl a way for the couple to proceed in order that her husband
may become a chief.
(58) The word-for-word translation is “a girl is just thinking to chase after a boy".
(59) In North Raga, the males who belong to the same matrilineal group as one's father
are called one's tama (father). Since North Raga is an avunculocal society, and the
small areas dominated by matrilineal groups are dispersed throughout the whole of North
Raga, it is probable that an individual can find his classificatory father in any
village in North Raga (cf. Yoshioka, 1998:45-55).
(60) A small red mat is a traditional waistcloth for a woman.
(61) Vira is a name for the highest grade of men while motari is a name for the highest
grade of women.
(62) Father David may be referring to Section 5 and Section 6.
(63) The pig is ranked according to the size of its tusks. From the smallest sized
tusks upward, pigs are called udurugu, bololvaga, tavsiri, bobibia, mabu, and the largest is
called livoala. See Figure 1 of “The Story of Raga Ⅲ”for details.
(64) This is an idiomatic phrase concerning infant betrothal. It is used when the
parents of a boy give a small pig or a large red mat to a pregnant woman, who calls the
mother of the boy vwavwa (father's sister), with the intention that if she gives birth
to a girl, they will let their child marry the girl. See Section 1 of Chapter 8 in
“The Story of Raga Ⅲ”for details.
(65) The midwives shout in the same way as they call a canoe.
(66) Tavwe is payment for labor of some kind.
(67) Togotogoi changes to dogotogoi just after a bilabial sound. Havana indicates the
moiety member or the cluster member. Havan tamana usually means one's father's brother
(tama) or father's sister (vwavwa).
(68) The word-for-word translation of “ram dau ngoingoi gi dovongan rau nggaria” is “they
put ngoingoi as a (taboo) mark (consisting) of a leaf of ti-tree.”
(69) This is a traditional naming ceremony. The word-for-word translation of “uloi
ihana” is “to call one's name”.
(70) This does not mean that his father does so physically; it means that the newborn
child is regarded as being under the control of his father until a certain ceremony has
been undertaken by his mother's brother, which will be explained in the next note.
(71) This is the ceremony that allows the mother and her child to leave the house in
which the child was born. This ceremony seems to show that the child’s mother's
brother removes the restriction imposed on the child by his father. The word-for-word
translation of “nam lai bwihavarenigo gin seresere” is “I let you go outside with a
large red mat”.
(72) The mother's brother stands in front of the house and a large red mat is placed
beside him. After his speech is over, the mother, holding the child, leaves the house
and walks around this man and the mat twice, and then takes a mat.
(73) Hunhuniana is a name for the ceremony that provides the first opportunity for the
child to perform hunhuni. For more details about hunhuni, see the Introduction of “The
Story of Raga Ⅲ.”
(74) Today, both the father's father and his sister are classified as tuaga, while the
mother's father and his sister are known as sibi. However in the past, every grandparent
was referred to as sibi.
(75)See Note 67.
(76) In North Raga, a pig-killing ceremony has been, and continues to be, conducted by
men as well as women, who use the tusks of the pigs they kill as bracelets.
(77) The word-for-word translation of ngadun gomu mutai is “part of (a string of long
beads called) gomu mutai”, which is one of the objects that women purchase in the
ceremony called Lihilihi. The details of this ceremony are described in “The Story of
Raga V.”

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