THE STORY OF RAGA: A MAN'S ETHNOGRAPHY ON HIS OWN SOCIETY
(V)THE GAIBWALASI AND HAROROAGAMALI RITUALS

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Tavaluna 12

1)Hangge naturigi atamani mwa gaivuaga, bilan vwavwa⁽¹⁾ mwa weswesia gin homumutai⁽²⁾, naturigi mwa hun⁽³⁾ seresere memea gi bwanana⁽⁴⁾. Tamana vi lai seresere gi bwanan bilan vwavwa gi mahalun⁽⁵⁾ vuamalo, seresere vwate gi mahalun ihu voravora, seresere vwate gi mahalun vorovoro⁽⁶⁾ longgo. Ginau keki tamana mwa dania lol gubweng vuroi⁽⁷⁾, sa lol TULAI⁽⁸⁾, vi vataha vwavwa bilan nituna gin lalangan ginau keki.

2)Tuai vwavwa nu weswesi nitun hogosina⁽⁹⁾ atamani gin homumutai, taman naturigi mwa wehi gan⁽¹⁰⁾ boe, nu lai seresere memea, nituna nu hunia lalai bilan vwavwa. Ta naturigi mwa weswesi ngan, ta si hav vuamalo tehe. Be tamana vi tabea⁽¹¹⁾ naturigi vi tulai sa vi wehi boe, si hav vuamalo tehe. Naturigi vi lol mwalanggelo kun tauluna 12, 13, 14, sa 15 nu garoga huba, vi hingge vugo mwa du antahi vi seve garona ginia. Be ratahigi mwa hav riv te veveo⁽¹²⁾ be vavine rav vatua gi bwanmaita vi tunua vi memea, ta vi rav⁽¹³⁾ livoala⁽¹⁴⁾ gi gaon seresere⁽¹⁵⁾ 100 vai aben ratahigi mwa do Gihage⁽¹⁶⁾. Be ratahigi ata Gihage vi hanggo bwanmemea vudolua, mwalanggelo mwa la⁽¹⁷⁾ mwa hiri garona gin vugo radu. Sobe nu lol vatuvai maraha, kea vi uloi bilan havwa⁽¹⁸⁾[bweta bwaro].

3)Havwa [Bweta bwaro]. Ratahigi vi riv higaon bweta⁽¹⁹⁾, ratahigi vi gitalua ngadun hala rav lulu⁽²⁰⁾ vi en gi tanon havwa vi hanggo gamali vi en aia, ute kea vi uloinia be gaibwalasi⁽²¹⁾. Ratahigi kea vi bwalasi ira naturirigi aia. Hangge ratahigi mwa uloi ira vwaliuna⁽²²⁾ ratahigi dodolua ram dovo gubwengin gaibwalasi. Ira mwalanggelo gabe ran sovi garora ram mai vataha vanua maira naturigi taulura 9 sa 10 sa 11 sa 12. Ram nggonggo lol gamalin gaibwalasi aia rav la aia huri gubweng ngavul gaitolu sa ngavul gaivasi. Ta ira naturigi taulura gaituvwa sa 2 sa 3 sa 4 sa gai 5 sa 6 sa 7 sa 8 kera rav siv van batena gabe vuamalo, sa rav van ba do huri gubweng gairua. Ira tamara maira, ira ratahira rav siv van maira naturi la huhu⁽²³⁾, i mai seresere be naturigi rav hunia.

4)Hangge ira gultabu abena⁽²⁴⁾. Gultabu ira bwatmetua ram gitanggoro mwalanggelo be ira mwalanggelo ngavul gaiviha ira gultabu vi dadariha maira. Sa gubweng ran nggonggo vuvuri na ira mwalanggelo maira nora gultabu, ram haroro lol gamali, ira mwalanggelo rituai kun taulura 16, 17, 18, 19 sa ngavul gairua gumira huba, kera mulei taulu 10, 11, 12, 13, 14, batena ran mai ran vuamalo ram haroro mai lol gamalin gaibwalasi. Gaibwalasi kun gain vidi rituai rurui nggorogoro balsin sara tavaluna mai tavaluna kun keki.

So ira mwalanggelo rav haroro ngotongoto lol gamali, ira gultabu ran hingge menahin vae⁽²⁵⁾ duluai gi gabi ram daua lol matan gabi ivusi na matangabi mwa ahu maragai. Wani gultabu ram lai teltele ran sagae lol bua ran tunua mwa mwanogo huba ninovi ran sinuinia gin ilava bwibwin bwasia, ran tahigia⁽²⁶⁾ gin tahi ran tun bigina bweta. Ram sarinia aben ira naturigi maira mwalanggelo lol ahun menahin vae gea ram suwainira be gin gania vilehi. Ira mwalanggelo ram iloe be teltele, ram lolohi matara gin ahu sa ram dei na ira naturigi gai taulu 8, 9, 10, 11, be keki teltele, ram haranggo maira vua malo dentene ta ira gultabu ram roto gaora i ram nggahi malora ram hanggo bilara bibiga⁽²⁷⁾ ram guregurenira ram beve be, Hoho ui ui, Hoho ui ui.

5)Sara ngava keki, gultabu ran vadule bwanihun gai nunumi sa vidide⁽²⁸⁾ ran vadulea mwa du anggeren sara tavaluna bwatbwanihu oda. Ira mwalanggelo taulura 12, 13, 14, 15, 16, 17, 18, 19, 20 kera ram bev nora ginau⁽²⁹⁾ rav rovo bongi vava vi rani. Ram hanggo ngadui gai ran rovo vai aben bwatbwanihu oda ran wehi baroe tavaluna vai tavaluna. Kera ram hav rov te vatutu ta ran rov butebute. Ran ngara nu rovo kun ngavan gaitolu mwabute, la ngavan gaivasina nu ngara kun keki u u u, hurin buteana kunia vai votu vi wehi mavori⁽³⁰⁾ manonon bwatbwanihu tavaluna vai tavaluna. Wani nu veve be vi wehi boe, vi sese. Kea sese bolololi⁽³¹⁾, sese livoala gaituvwa boe tavsiri gaituvwa boe ririgi gaivwelu. Kea hangge sese, bwativun bolololi lavoa sa vi wehi bovtaga gabe bololvaga gai 8, livoal gaituvwa bobibia gaituvwa gaisivona hangvuluna⁽³²⁾.

6)Hangge ira mwalanggelo ran vev ginau duluai be vi ratahigi vi lagi vavine 10 sa vi tamaragaiga sa vi lol hano tehe kea nu hingge lol non rovoana bongi. So rovoana be ihei nu rovo vava matana nu bulu si hav togo tehe sa si hav haroro te a gamali ta vi rovo vava vi hovi i gultabu rav tatalo salsaloe⁽³³⁾ vava rav taua a gamali kea vi maturu. Sobe ihei nu muramura vi rovo vi rani, be ran wehibaro ba mate bwatbwanihu ira gultabu ra⁽³⁴⁾ vadule dolua. Ira mwalanggelo ram gan boe ivusi bilan ratahigi bigina bweta. Ran lol kun keki gubweng gaituvwa ram maturu tavuha gubweng gaituvwa. Gairuan gubwengi huri maturuva ira mwalanggelo ram maturu ran bwangorohi, ira gultabu ran bwang here ariu⁽³⁵⁾ ran tumusia ran taua aben lol matan mwalanggelo, hahavwanin here nu rarang lol matara mwalanggelo ran tabulabula, ira gultabu ran veve be, hohoui, hohoui. Hangge ira mwalanggelo ran holholtibwa⁽³⁶⁾ lol gamali, ramun bwanmaita gabe ran gagavuinira ran oda virimui vai votu muai gultabu vi rurutuhia be ho ui. Hangge nu nogo na ronggagarasi⁽³⁷⁾, ginau keki nu dadariha mai alo hangvul doman 2 bongi nu nogo lol toa varango.

7)Ratahigi nu ling nora gubweng mabu ran to lenglenga lol sara, ira mwalanggelo ran to mwemwearu⁽³⁸⁾, sa ihei si hav van te halabehe gahena ta ran to, be ihei bwatua mwalanggelo abera be men van behe ira mwalanggelo ran tomare ran beve be, hohoui, hohoui vava vi dadariha minits⁽³⁹⁾ hangvulu wani bwatua vi rurutuhia be ho ui. Iboina kun keki: Hoho ui ui reredaenggoa, hoho ui ui reredaenggoa. Kunia aben vataha wani bwatua nu nggao abera ira mwalanggelo ram lol kun keki lalainira i lol gubweng mabuana lalai wani nu himai nin Gihage sa nin Ahivo⁽⁴⁰⁾ nu lago la hala abera nu lago mau huri non tausala huri non doron ta silo lalai ira bwatbwabwasi⁽⁴¹⁾ be kunia.

8)⁽⁴²⁾Gubweng vuamalo ira mwalanggelo ran gan teltele i ran gan bweta bwaro ran ahongi⁽⁴³⁾ tagaro. Bwaten vuamalo ira hei ram mai mai naturigi gabe taulu 1, sa 2 sa 3 sa 4 sa 5 sa 6 sa 7. Ta abera Raga sigai kunia⁽⁴⁴⁾, ta be buluian non taman natuirgi nu dadariha lol gubweng ngavul gai 3 sa gubweng ngavul gai 4⁽⁴⁵⁾, nituna tirigi vi vua malo dum, gabe non buluiana gin boe bigi sa hinaga, kea ratahigi vi doron. Tangbunia ivusi gabe seresere memea nu masiri alolona, gita tavaluna 12 varana 2.

9)Ira gultabu ram lai bari ririgi⁽⁴⁶⁾ malon vurai ran memea maragai, ran lai gaounu sa gaovunga sa homumutai ran weswesi ira bwatbwabwasi, ran lai malon vurai ran vuamalo ira bwatbwabwasi ginia. I ratahigi nu lai sersere, taman ira bwatbwabwasi ran arai seresere nu dadariha be bwatbwabwasi (mwalanggelo) gaituvwa vi hun gaiviha lalai ira tamana. Ira bwatbwabwasi gabe ira mwalanggelo ran tabagilu mulei vai lol tanora vuvuri ram siv vora malmasigi⁽⁴⁷⁾. So wani nu rovo nu rani ta nu vev havanau be vi lolia, si hav vahala te, vi dum kun gabe nu rovo mwa bevea be vi ratahigi la tanoi hivhivo, nu habwe dovongana huba lol rovoana, sobe vi vora ratahigi lavoa nu habwe dovongana huba lol non rovoana muramura, sobe vi tamaragaiga nu habwea huba, be si hav lol te bwiri hano nu habwe huba. Vevhuri be ran rovo bongi ta atmate nu rovo mulei bul⁽⁴⁸⁾ maira. Ira gultabu ram gitabwatoi non rovoana be nu rovo gin muramura nu hav savia tehe. Ira bwatua gabe ira gitanggoro gaibwalasi ran veve lalai atmate be gom rovo roiroi ata⁽⁴⁹⁾ Amarama, hiv mulei vai Natabwa Aligu⁽⁵⁰⁾ vanuamwa aia gom rong roron samarana gom hamai. Hangge atmate nu van nin gaibwalasi.

Tavaluna 13

1)⁽⁵¹⁾Huri ira vavine. Ata Raga mwa doron be nituna vi tabea wani⁽⁵²⁾ kea vi riv bilan damu sa bweta sa malogu be atatu rav gitae rav urae rav volia gin bwanmemea sa boe, be boe livo sa bobibia sa livbwanbwana⁽⁵³⁾ sa mabu sa livoala. Taman vavive vi rav boe gi gaon maraha⁽⁵⁴⁾. Seresere vai Gihage, seresere memea vi himai, nituna vavine daulato kea vi lihilihi⁽⁵⁵⁾. Be vaigougo gubweng lihilihi ira vavine gabe bilan vwavwa rav lalanggonggo⁽⁵⁶⁾ mai ira tamana mulei, daualto nu wehi gara boe ran bete bwarogainia be gara mau, i boe gan sinobu maira mulei nu vwaliana⁽⁵⁷⁾ mai hinaga mwa du a ima a gamali⁽⁵⁸⁾. Daulato vi lihi ginau, ‡@ kea vi lihi bwatibani, ‡Alalau gain toa, ‡Blalaun visi, ‡Cvi rav liuliu rau bunbune gi sorina⁽⁵⁹⁾, ‡Dvi lihi huhunana rau bunbune gairua sa gaitolu sa gaivasi sa gailima, ‡Eulina vai lol havwa, ‡Fvi weswesi varovon homu ivusi, ‡Gvi tagara livon boe ivusi, ‡Hvi talbavai homu vi alo huhuna gairua gin homu, ‡Ivi tagiri lilibena dalis bwatuna⁽⁶⁰⁾, ‡Jvi lihi barimemea be vi teteli⁽⁶¹⁾ bari gairua sa gaitolu sa gaivasi sa gailima.

2)Nitun ratahigi na daulato ratahigi vi riv bilan veveo ira vavine rav vatua vi to gi bwanmaita barimaita. Kea vi vare kera hangvulu sa atatu gaiviha⁽⁶²⁾ huri tai gabin maraha⁽⁶³⁾. Ratahigi vi hanggo gamali gara matan gabi gogona⁽⁶⁴⁾ ivsi alolona. Kea vi uloi atatu hangvulu sa gaiviha vi lai bwanara huri vinun vaone gai⁽⁶⁵⁾ be rav tun⁽⁶⁶⁾ maraha alolona⁽⁶⁷⁾ i nu gitalua vavine gaiviha huri  labwe(malabwelabwe)⁽⁶⁸⁾. Ratahigi nu vugeri⁽⁶⁹⁾ seresere memea vataha ira vavine hiri labwe. Ratahigi vi ware vavine nin Gihage huri tun maraha, vavine vwate huri tavi bwagavi⁽⁷⁰⁾ alun bwanmaita i barimaita. Vataha lalanggova nu votu vuvuri gubeng tuntun mwa en ira atatun utuutu wai ivusi. Sinobu huri lalanggova kun 20, ram gan boe ivusi maragai. Maraha nu memea vuvuri ratahigi nu tavwera⁽⁷¹⁾ gin boe sa bwanmemea dodolua nin bwanmemea gara mwa du.

3)Ratahigi nu vua la singisingi gi gubwengin tulai non nituna atamani i nituna vavine huri lihilihi. Vavine nu lihilihi kun keki, ira vavine mataisao gin iboi gin singisingi ram digo vataha bongi la alo gaibitu va⁽⁷²⁾ vi votu alo hangvulu doman gairua sa alo gaituvwa vai batena ira vavine rav tigo vi rani, vwavwa bilan daulato gabe bwatua vi tomuai daulato raru vi haroro lol gamali gogona, raru vi votu vataha matan gabi gogona duluai, raru vi bwihavare⁽⁷³⁾, ira bilan vwavwa rituwai rav lai vavine daulato vai Aligu sa hava vwavwanhao tamana nu visigai ginia be si hav hivo te aia vaivotu kea vi lihilihi. Vaigougo tulai non hogosin daulato ran gel matan gabi nu roro, toa ivusi nu wehiana gi bigin tulai, ta boe ivusi mau nu wehiana gi bigi huri lihilihi sa maraha vi vute⁽⁷⁴⁾. Tulai naturigi atamani nu varahi boe atatu ran hanggo bwatugehi boe, naturigi nu varahia gin bwalagena vuvuri nu wehi bwamate boe nu vare iha moli⁽⁷⁵⁾ i natuirigi nu togo sosori gabi nu oda lol matan gabi roro keki kun minet 10. Vaigougo maraha vi bute, kun keki muan bolololi non naturigi. Tamana nu vev lalai havana⁽⁷⁶⁾ vwate vi mai vi wehi boraba bilan nituna⁽⁷⁷⁾, havana vwate vi tigo bilan naturigi ira tarua keki ramuru wehi boraba ramuru digo naturigi vi hun bwanara. Gaitolun samsamara mantani naturigi vi hun bwanan tamana vwate huria⁽⁷⁸⁾.

4)Mosomoso tavuha gaitolu keki sinobu atamani i vavine ram samara ram hala ran vwelu⁽⁷⁹⁾ alolona. Atagun samsamara gaitolu nu nogo, atatu nu vosarau ram lolo singisingi wani havan naturigi nu rovo lol sara nu vwelui bololvaga. Ramuru rovo mai tamana. Tamana nu tomuai naturigi nu hala atagun tamana vai anggeren sara tavaluna ramuru rovo dalis wani mai boe, i ran gairotogai singisingi⁽⁸⁰⁾ wani non boe nu veve be volin sorin nitumwa rau mwele bololvwaga. Tamana nu ngis rot raun mwele nu taria la gaon naturigi. Vataha hei ran vwelui boe. Maraha nu vute be bwanmemea 100, bua vatu ngangava hangvulu bwana bari ran dule alura. Vwavwa bilan naturigi vwavwa bilan tamana ran datalo bisirai bua 10, kera ran lol singisingi⁽⁸¹⁾, naturigi mai tamana ramuru hala vataha varan vavine gabe ram datal maraha, raru vi hun bwanara huria⁽⁸²⁾, iboina kun keki⁽⁸³⁾.

5)Hangge nu nogo na maraha bute ram bigi bwana mwa du, naturigi nu hae lol tora. Tora bugoro ran bebesia anggeren sara naturigi nu togo aia lol bugoro mai boe ririgi ivusi [lahoa]. Ran ul lol matan naturigi gin ulo vwaiango memea. Aia lol bugoro singisingi tirigi nu en aia wani nu wehi singisingi nu tagelegele aluna. Atatu vwate nu tore boen tora, nu uloi boe tirigi lahoa⁽⁸⁴⁾ gi bololvwaga sa livo sa bobibia sa mabu, kea toretore dentene ta halana mau kunia, naturigi nu hun bwanan tamana vwate aia i nu nogo kunia. Naturigi nu van lol sara nu tu. Ira vavine ran vwelu ran hala atagun ira atamani⁽⁸⁵⁾ lol boraba mai tigo⁽⁸⁶⁾ ran van mai nora seresere ran vugeria aben bwalagen naturigi nu tu lol sara be bwanan naturigi⁽⁸⁷⁾. Atagu atatu ivusi ran vwelui boe lol sara bwana keki ira vavine ran vugeria aben naturigi. Bwana rituai ran en gi vuron naturigi⁽⁸⁸⁾ ta rituai ratahin naturigi nu tau bileahinia⁽⁸⁹⁾, ira vavine rituai ran dabagilu mai bwan dodolua⁽⁹⁰⁾ ta boe duluai atatu ran vweluinia kea vurona. Ram doron seresere tamana i ratahina ramuru dau aluna⁽⁹¹⁾ sobe sigai mwa du gi vurona duluai. Hangge tamana i ratahina ramuru lai atalun seresere gara naturigi nu hunia lalai ira tamana mai vwavwa bilan naturigi, ta ira hei ran rongoe be wani non maraha vi memea ran lai boe ivusi lalainia i nu lol ginau dodolua gin boe. Tuai huba maraha memea sigai radu wani non maraha memea nu lol vurona gin tavalun maraha.

6)Hangge keki lalai ira sinobu duluai ata Raga gabe ira atatu hivhivo sa ira ratahigi lalavoa duluai gabe ram hav riv te bilara veveo be nora maraha vi bute mai boraba mai tigo⁽⁹²⁾, kea nu vua singisingi gubweng 10 sa 20, gubewng loli⁽⁹³⁾ non nituna, wani nu habwe dum seresere nin rosona mau, sa nu vol tirigi nin Gihage, kea nu vev lalai havana⁽⁹⁴⁾ gairua be vwate vi wehi bolaba vwate vi tigo hangge ran lol ginau duluai kun la varan buka keki gai 4 gai 5⁽⁹⁵⁾. Boe ririgi ata lol tora( bugoro sa bebes goro) naturigi nu vol ‡@lalaun manu visi ‡Abwibwin tanggure memea ‡B adomae ‡Cbwatibwani. Be naturi madue vi malanggeloga vi lol ginau duluai keki.⁽⁹⁶⁾

Notes

(1) Although the possessive case of the word for kin is usually indicated by suffixes such as -ku, -mwa, -na, which mean �gmy,�h �gyour,�h and �ghis (or hers),�h respectively, the word vwavwa is preceded by a possessive marker such as bikaku (my), bilamwa (your) or bilana (his or hers).
(2) Homumutai is a string of beads made of a shell called ?ol.
(3) Hun is a short form of huni, meaning �gto give a mat to one�fs father or  father�fs sister in the manner of putting it on one�fs head.�h
(4) Bwana is a large red mat woven of pandanus leaves that is used as traditional money.
(5) Mahalu is a kind of mwemwearuvwa, which means a gift that should be followed by a reciprocal gift.
(6) Voro is a verb that means to squeeze the shaved flesh of a coconut to produce coconut milk.
(7) GubweH vuroi means anytime or �gnot a special day.�h Vuroi means �gnothing.�h
(8) Tulai is a kind of earthen oven. The meeting house, called gamali, contained (and, in some places, still contains) earthen ovens that carry a rank and are used by a limited number of members who have the right to use them. The highest-ranked earthen oven is located farthest back in the meeting house, whereas the lowest-ranked is at the front of the house, which is near the entrance. The rank of tulai is the lowest, which is a temporary oven made outside the meeting house at a special ritual, which is also called tulai.
(9) Hogosi means �gsibling.�h A man�fs hogosi means his sister, whereas a woman's hogosi designates her brother.
(10) Gan boe means �ga pig as a food for the child�fs father�fs sister.�h Cf: Gaku means �gmy food,�h gamwa means �gyour food,�h gana means �ghis or her food,�h and gara means �gtheir food�h.
(11) Tabe means �gto love.�h Tabea means �gto love him (or her).�h Tabe also means �gto give because of love.�h Cf: Tabeana means �ga gift for which there needs to be no counter-gift.�h When one wants to say thanks, he just says tabeana.
(12) Veveo is a kind of pandanus tree. People weave a mat out of its leaves. Bwanmaita is a large whitish mat that has not yet been dyed. For details, see the Introduction.
(13) Rav is a short form of ravae, which means �gto pull a rope fastened to the front leg of a pig.�h If one gives a pig to someone, he should fetch a pig to pull a rope fastened to its front leg. In this way, ravae sometimes means �gto give.�h
(14) Livoala is a pig whose tusks grow into a circle. In North Raga, a pig is ranked according to the size of its tusks. Pigs are classified as follows (from the lowest to the highest rank): udurugu, bololvaga, bogani, tavsiri, bohere, bobibia, mabu, and livoala. See Figure 1 of Raga Story III.
(15) Seresere is a general term for a mat. Gaon seresere is a bundle of mats.
(16) There are three main language areas on Pentecost Island: the northern, central, and southern areas. Gihage means the central part of the island, where most people speak the Apma language. (17) La is a short form of lago, meaning �gto walk.�h
(18) Havwa is a large-scale dance that is performed mainly by women. In this case, it is called bweta baro (row taro).
(19) A farm plot is called an uma. An aggregate of uma is higao.
(20) Lulu means �gto dig�h. In this case lulu is the same as vagahai, which means �gto prepare.�h
(21) Bwalasi is �gto cross one�fs legs or arms.�h Gaibwalasi is literally a crossing stick and usually means the diagonal beams that reinforce a door. In this context, bwalasi sometimes means �gto reinforce.�h However gaibwalasi here indicates crescentic sticks that are inserted around the ritual ground, and it is also the name of a ritual performed at this place, as was described in detail in the Introduction.
(22) Vwaliuna is an answer. In this case, it means a partner.
(23) Naturi la huhu is composed of naturi (child), la (at), and huhu (breast).
(24) Abe means �gnearby.�h Abeku means �gby me,�h abemwa means �gby you,�h and abena means �gby him or her or it.�h�gMwa do abemwa?�h means �gDo you have it?�h
(25) Vae is a short form of bwatvae. Bwatvae is a plant used to make a rope for hitching a pig; its leaves are used as toilet paper.
(26) Tahi means �gsea.�h Tahigia is composed of tahigi, meaning �gto season with seawater�h, and a, which is an objective suffix.
(27) Bibiga is a small fish and is used to indicate the penis of a child.
(28) Both nunumi and vidide are regarded as suitable trees for firewood.
(29) Ram bev nora ginau is composed of ram (they), bev (to talk), nora (their), and ginau (something). People use such an expression when they pray to get something.
(30) Mavori is a spark and manono is the burning part of the wood.
(31) Bolololi is a ritual in which the grade system is realized. During this ritual, people kill and exchange pigs to achieve a higher rank.
(32) See Note 14 regarding the kinds of pigs.
(33) Tatalo salsaloe is �gto hold somebody in one�fs arms.�h Tatalo means �gto shoulder.�h
(34) Ra here is a short form of ran, which is the past tense of ram.
(35) Bwang here ariu means �gto bundle reeds to make a torch.�h
(36) Holholtibwa literally means �gto go ahead with one�fs head pointing here and there.�h Holo means �gto stick one�fs head.�h Nam holo boro is �gI head the ball,�h whereas Buluki hologo is �gA bull is making a dash at you�h.
(37) Rong gagarasi is composed of rong (rongo: to hear) and gagarasi (pain) and means �ga trial.�h
(38) Although, in this context, mwemwearu means �gto stay together,�h it usually includes the meaning of mutual aid. Mwemwearuana is one of the most important concepts involved in mutual aid, and mwemwearuvwa is a gift for which a counter-gift is expected.
(39) Minits is borrowed from Bislama, Vanuatu Pidgin, and its origin is the English word �gminutes.�h
(40) North Raga is divided into five districts, and the northernmost district is Ahivo. The other districts, from north to south, are Alau, Aute, Aligu, and Lolkasai.
(41) A novice or young boy is called a bwatbwabwasi, the meaning of which is uncertain.
(42) In the original text written by David Tevimule, this section is the first section of Chapter 13. Based on its content, I treat this section as Section 8 of Chapter 12.
(43) AhoHi means �gto paint one�fs face with ash or charcoal, etc.�h
(44) The meaning of sigai kunia is �gnot like this.�h Although abera Raga sigai kunia seems to mean �gthese children in Raga do not eat snakes and raw taros,�h people have explained that this means �gthese children in Raga do not wear loincloths in the Gaibwarasi ritual.�h
(45) This seems to indicate the period of isolation during the Gaibwarasi ritual. Therefore, the sentence here means that even small boys from 1 to 7 years of age are able to wear loincloths (vuamalo) if their fathers support the ritual by giving sufficient food and so on during this period.
(46) Bari is a small red mat. Bari tirigi is smaller than a usual bari.
(47) Malmasigi is composed of a malo (loincloth) and a masigi (real).
(48) Bul is a short form of bulu (together).
(49) Ata is a short form of atatu (people).
(50) Aligu is one of five districts in North Raga; it is situated in the eastern coastal area. See Note 40. Natavwa is a plot of land that is the origin of a kin group known as the Natavwa.
(51) In the original text written by David Tevimule, this section is the third section of Chapter 13. See Note 42.
(52) Wani means �gsomebody.�h
(53) Although livbwanbwana is regarded as a kind of mabu, it is, strictly speaking, a slightly lower rank than is mabu.
(54) White mats are usually sent to Central Pentecost, where they are dyed red. Pigs are used to pay for dying the mats red. The meaning of maraha is �gproperty,�h particularly that used for red mats, which are important for exchange goods.
(55) Lihi means �gto purchase.�h Lihilihi is one of the women�fs rituals held to advance in rank.
(56) Lala is a short form of lago lago, and ?o?o means �gtogether.�h
(57) Vwalia is a verb that means �gto make vwavwaligi.�h Vwavwaligi is a noun that means cooking by baking taros, yams, meat, or vegetables in an earthen oven.
(58) The phrase a imwa a gamali means �gin the meeting house.�h If one says a imwa i a gamali, it means �gin a house and in the meeting house.�h
(59) Solina is a leaf emblem put on one�fs backside. Several kinds of leaves are used as emblems, and each of these indicates rank.
(60) She shaves the hair around her neck from over the ear across the nape to the other ear.
(61) Teteli is a verb meaning that �ga woman wears a small red mat as her waistcloth.�h
(62) Gaiviha means �ghow many?�h
(63) Gabin maraha is composed of gabi (firewood), n (of), and maraha (property, red mats).
(64) Traditionally, the meeting house contained many earthen ovens, and persons in the low grades were prohibited from approaching some of these, which were sacred.
(65) This skin should be carefully taken off by rotary cutting.
(66) The meaning of tun is �gto set fire.�h
(67) Mats are put in a container made of this skin with water and dye.
(68) The dye is made of the skin of the root of a kind of creeper called labwe. Women scrape the skin off the dried labwe root. Malabwelabwe is said to be the correct name for labwe.
(69) The meaning of vugeri is �gto unfold.�h When one gives a red mat for some kind of payment or gift in the ritual, the mat should be unfolded on the ground.
(70) Bwagavi is patterned paper made of a banana leaf.
(71) Tavwe means �gto pay as wages.�h
(72) Va is a short form of vava, which means �guntil.�h
(73) The ritual described here is called Haroroagamai (the meaning of which is �gto enter into the meeting house�h). Women, with the exception of those who had performed this ritual, were traditionally prohibited from entering the meeting house.
(74) �gMaraha vi vute�h is a future tense form of �gmaraha mwa bute,�h the meaning of which is �gthe treasure arrives.�h The term marahamwabute is sometimes used as the name of the ritual.
(75) Iha moli is a name given to a man who has achieved the grade of moli such as Molmemea, Molgaga, and so on. See Raga Story VI.
(76) Havana means his kin. In this context, it is one of the classificatory fathers of the child.
(77) Boraba bilan nituna means �gboraba dance belonging to his child.�h The dance performed here, boraba or tigo, is regarded as a kind of emblem that the child should receive. 
(78) The literal translation of vi hun bwanan tamana vwate huria is that �ghe will put a large red mat of one of his (classificatory) fathers on his head for this.�h
(79) When people dance or perform on the ritual ground, some men or women are dancing or stepping around them and raising their right or left hands or both hands. This action is called hala or vwelu.
(80) Gairotogai is a verb that means �gto beat the fixed rhythm, which is the sign that the sound of slit-drums will cease after it.�h
(81) This is the scene of the Marahamwabute ritual. The slit-drum used here is a small one made of bamboo and is held in the hand.
(82) Both the father�fs sisters of the child and the father�fs sisters of his father shoulder the bamboo and beat the bamboo slit-drum. The child and his father give mats to them for such performances, and these are presented in the manner of huni.
(83) David Tevimule did not identify the song.
(84) Lahoa is a small pig classified as udurugu. Udurugu includes four kinds of pigs lahoa, botuguana, udurugu and udurubasiga, (from the lowest to the highest rank).(85) This is the opening scene of the Bolololi ritual, which is named boemwarovo (boe means �ga pig,�h mwa means �git,�h and rovo means �gto run�h). During boemwarovo, many men run slowly one after another in a zigzag fashion on the ritual ground. After running they stand at the end of the ritual ground with pigs. They give the pigs to the novice, namely, central figure of this Bolololi ritual. While a man is running, his female kin, such as his sisters, mothers, and so on rush to the ritual ground and run (or dance) after the man while raising their hands. This action is called vwelu.
(86) The man runs or dances to the rhythm of the slit-drums. Many kinds of rhythms exist; these include boraba and tigo.
(87) The literal translation of bwanan naturigi is �ga large red mat for the child.�h Some of these mats are given to the child as his debt.
(88) Vuro means �ga debt.�h It is one of the important concepts concerning the gift-exchange system in North Raga. Vuro is a gift that requires a counter-gift. It is usually given to someone without his requesting it; therefore, he becomes indebted involuntarily.
(89) This is the scene called bwanluluHi, in which the mats of the daughters of the man (who is the central figure in this Bolololi) and those of his father�fs sisters are exchanged.
(90) She received a mat that differed from her own at the bwanlulungi exchange.
(91) As frequently mentioned, a mat being put on one�fs head should go to one�fs father or father�fs sister. In this context, David Tevimule writes that those mats will go to the men who brought pigs to the ritual ground. However, these men are not necessarily his real or classificatory fathers.
(92) If a man plants pandanus, called veveo, he can get many pandanus leaves, which are woven by women to make large white mats. If he has many large white mats, he can send them to Central Pentecost to dye them red. When red mats are made, they are carried by women who dance to the rhythm of boraba or tigo.
(93) Whereas the verb lol means �gto do,�h the verb loli means �gto do Bolololi�h.
(94) This is usually the classificatory father of the child.
(95) In the original, David Tevimule wrote Sections 6 and 7.
(96) Today, these things are purchased in the Bolololi.