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

TRANSLATION

THE STORY OF RAGA


Chapter 12

1) When a male child grows up, his father's sister⁽¹⁾ ties (a string of beads called) homumutai⁽²⁾ around his waist, and the child puts a (large) red mat on his head ⁽³⁾; he gives it (to this father�fs sister) as her mat⁽⁴⁾. His father brings a (large red) mat to his father�fs sister as a gift called mahalun⁽⁵⁾ vuamalo (the meaning of which is a gift of wearing a loincloth). Another (red) mat (is brought) as a gift called mahalun ihu voravora (the meaning of which is a gift of a small bow that is used by children) and another mat as a gift called mahalun vorovoro⁽⁶⁾ lo?o (the meaning of which is a gift of squeezing coconut milk for laplap). Whether his father decides to do it on a usual day⁽⁷⁾ or at the Tulai⁽⁸⁾ ritual, he will give all these things to his child's father�fs sisters. H

2) In the past, one�fs father�fs sister used to tie (a string of beads called) homumutai around the waist of her brother�fs⁽⁹⁾ male child. The father of the child kills a pig as her food⁽¹⁰⁾. He (namely the father) brings a (large) red mat, and his child puts it on his head to give it to his father�fs sister. Although the child only puts (a string of beads) on his waist, he does not put on a loincloth. If the father loves⁽¹¹⁾ his child, he (namely the child) will get (a right to use an earthen oven called) tulai or he will kill pigs (to enter the grade system), but he does not put on a loincloth (yet). (When) a child becomes a young boy of 12, 13, 14, or 15 years old, he has already developed pubic hair. He goes to the sea to find (a pumice stone called) a vugo and shaves his pubic hair with it. If a chief does not plant (pandanus called) veveo⁽¹²⁾ so that women can weave white mats (out of veveo) and so that a woman can boil them (with dyes) to become red, he gives⁽¹³⁾ (a pig called) a livoala⁽¹⁴⁾, to get a bundle of 100 mats⁽¹⁵⁾, to a chief who lives in Central Pentecost⁽¹⁶⁾. Even when the Central Pentecost chief brings 100 red mats, the young boy still keeps⁽¹⁷⁾  shaving his pubic hair with (a pumice stone called) the vugo (that is, he does not put on a loincloth yet). If he (namely the chief) finishes preparing the property (which indicates mats), he calls for (a dance called) a havwa⁽¹⁸⁾ [raw taro].

3) Havwa [raw taro]. A chief plants taro all over the farm⁽¹⁹⁾ and he chooses a piece of land that people prepare⁽²⁰⁾ as the place for the havwa dance, and prepares a meeting house there. He calls this place gaibwalasi ⁽²¹⁾. The chief reinforces (bwalasi) children there. The chief calls his partners⁽²²⁾ (who are also chiefs), and these chiefs decide on a date for the Gaibwarasi ritual. The young boys who have been shaving their pubic hair and children of 9, 10, 11, or 12 years of age come from various places. They gather together in the gaibwalasi meeting house and stay there for 30 or 40 days. In addition, children who are 1, 2, 3, 4, 5, 6, 7, or 8 years of age come just on the day of vuamalo (which means �gto put on a loincloth�h) or they stay for 2 days. Their fathers come with them and mothers come with their suckling children⁽²³⁾ and with mats that the children will use for huni (which means �gto put on their heads in order to give them to their classificatory fathers or father�fs sisters�h).

4) Now gultabu are there⁽²⁴⁾. Gultabu (are) old men and they look after the young boys; the number of gultabu is the same as the number of boys. When the young boys and their gultabu have all come together, they enter the meeting house. Some young boys are 16, 17, 18, 19, or 20 years old and have grown a beard and (there are) others (who) are 10, 11, 12, 13, or 14 years old. They wear (false) loincloths when they come. They enter the meeting house of gaibwalasi, which consists of semicircular wooden traps called gain vidi, which are inserted to surround the dancing ground from one end to the other as follows:

All of the young boys enter the meeting house, and the gultabu go to find the core of (the tree called) vae⁽²⁵⁾ as firewood. They put the firewood in many earthen ovens (in the meeting house and set fire to it), which makes billows of smoke. Yesterday, these gultabu took snakes, packed them in bamboo and cooked them. They cooked them with the leaf bud of a black palm and seasoned⁽²⁶⁾ them with seawater. They prepared (these) side dishes and taro. (Now), they shake down the bamboo to let the food out near the children and young boys in (the thick billows of) smoke of the core of vae. They urge them (that is, the children and young boys) to eat this food quickly. These young boys know that they are snakes, and they rub their eyes because of the smoke. The children of 8, 9, 10, and 11 years old cry (for fear) because they are snakes. They are surprised. They wear false loincloths but the gultabu cut the belt (of the loincloth), take it away, grasp the penis⁽²⁷⁾ (of the children and young boys), and shake them, saying hoho ui ui, hoho ui ui.

5) At this long ritual ground, called sara, the gultabu hang burning wood of nunumi or vidide⁽²⁸⁾, (that is) they hang some burning wood at one end of the ritual ground (and other burning wood at the other end of the ground). The young boys of 12, 13, 14, 15, 16, 17, 18, 19, or 20 years old, offering prayers that they will get something⁽²⁹), run (on the ritual ground) from night to morning. Holding pieces of wood, they come running to the burning wood and beat it down (with the piece of wood) at the one end (of the ritual ground) and (do so) at the other end. They do not run straight but jump. They are shouting while they are running; that is, they jump for three fathoms and at the fourth fathom they shout u u u. Their jumping continues in this way until they tear off the burning parts of the wood, one by one, that are making sparks⁽³⁰⁾. (During the offering of prayers) someone says that he will kill pigs or he will make sese. This is the sese of the Bolololi ritual⁽³¹⁾. Sese is (to kill pigs of) one livoala, one tavsiri, and eight small pigs. This is sese, which is the beginning of the big Bolololi where tusked pigs composed of eight bololvaga, one bobibia as the ninth (pig), and one livoala as the tenth will be killed⁽³²⁾.

6) Then these young boys pray for various things such as that they will become chiefs, they will marry 10 women, or they will live a long life. Whatever they pray for, they look for it during this running at night. The running is as follows: everyone runs until they feel sleepy, but they (can) not stop or enter the meeting house; they run and finally fall down. The gultabu holds the boy in his arms⁽³³⁾, and puts him in the meeting house. In this way he (can) sleep. If someone who is strong runs until morning and during that he beats down the burning wood and puts out the fire, the gultabu⁽³⁴⁾ hang a different one. Those young boys eat a lot of pork belonging to the chief and taros. They do this for the first day. They sleep well on the first night. At the second night when these young boys are sleeping and snoring, the gultabu make a bundle of reeds⁽³⁵⁾, light them and put them near the face of the young boys. As the reeds heat the faces of the young boys, they jump to their feet in surprise, (then) the gultabu say hohoui, hohoui. Then the young boys go hither and thither⁽³⁶⁾ in the meeting house. The gultabu (keep) burning the fringe of a white mat which they (that is, the young boys) use as a coverlet until the leader of the gultabu shouts ho ui. Then the trial⁽³⁷⁾ is over. The entire process begins at 12 o'clock at night and ends when a cock crows.

7) The chief allows them (namely the boys) to rest a day, and they do nothing at the ritual ground. The young boys stay together⁽³⁸⁾ and no one can go anywhere by himself but they (only) stay (there). If one of the leaders of the young boys starts to go somewhere, the young boys stand up and say (as singing), �gHohoui, hohoui�h for about 10 minutes⁽³⁹⁾ until some leader shouts ho ui. The song is like this: Hoho ui ui reredae?oa, hoho ui ui reredae?oa. This holds true for any leaders who pass by them. The young boys behave in this way to them and to anyone coming from Central Pentecost or from Ahivo⁽⁴⁰⁾ who passes by them on the rest day, whether a man walks to come as a stranger or with some purpose. The fashion of bwatbwabwasi⁽⁴¹⁾ is like this.

8) ⁽⁴²⁾ On the day of wearing the loincloth, the young boys eat snake and raw taro. They paint their faces with ash⁽⁴³⁾. At the time of wearing the loincloth, people come with children of 1, 2, 3, 4, 5, 6, or 7 years old. But, the situation is different for such children in Raga⁽⁴⁴⁾. If the support of the father of the child, who is to serve pork as a side dish or food, is sufficient for 30 or 40 days⁽⁴⁵⁾, his small child can put on a loincloth. The chief wants him to do this. (Because he has) many baskets that he fills with red mats (which can be used to get a lot of food). See Chapter 12, Section 2.

9) The gultabu bring small red mats⁽⁴⁶⁾ called loincloths of semen. They are extremely red. They (namely, the gultabu) bring (a rope called) a   gaounu or gaovuHa or (beads called) homumutai and tie it around the waist of the bwatbwabwasi, and they bring the loincloth of semen, which is put on the bwatbwabwasi and fixed by the rope (mentioned above). The chief brings (large) red mats and the fathers of these bwatbwabwasi gather together by bringing enough red mats for each bwatbwabwasi (young boy) to put on his head to give to his (classificatory) fathers. The bwatbwabwasi, namely young boys, go back to their homelands where they wear a real loincloth ⁽⁴⁷⁾. Well, someone ran (on the ritual ground) until daybreak and whatever he prayed to do, he will not miss it. He will be able to do as follows: If he ran saying that he would become a low-ranked chief, he had already found the sign during the run. If (he prayed) he will become a big chief, its sign was already found in his powerful running; if (he prayed) he will live long, he has already found it; if (he prayed) he will do nothing, he has already found it. It is said that when they run at night the soul also runs with them⁽⁴⁸⁾. The gultabu know that his running is powerful, and he is not tired. The leaders who look after Gaibwarasi talk to the soul, �gYou are running and mixing with people⁽⁴⁹⁾ of this world. Go down to Natavwa in Aligu⁽⁵⁰⁾. Your homeland is there. When you hear news of the festival, come back.�h Then, the soul goes out of (the place of) gaibwarasi.

Chapter 13

1) ⁽⁵¹⁾ About women. If a person of Raga loves one�fs child, he⁽⁵²⁾ plants yam, taro, or kava so that people who see him tell him that they will buy it with a large red mat or a pig that is tusked such as a bobibia, livbwanbwana⁽⁵³⁾, mabu, or livoala. The father of a woman delivers a pig (which was obtained by selling such agricultural products as mentioned above) in place of a bundle of red mats⁽⁵⁴⁾. (White) mats go to Central Pentecost and red mats come back, (then) his female child, that is, a young girl will perform the Lihilihi ritual⁽⁵⁵). On the day before the Lihilihi will be held, women who are her father�fs sisters come together⁽⁵⁶⁾ with her (classificatory) fathers. The young girl kills a pig for their food, and they share the raw pork with each other. A pig is cooked for the people along with (other) food in the earthen oven⁽⁵⁷⁾ at the meeting house⁽⁵⁸⁾. The young girl purchases the following things:‡@this girl purchases (a bracelet called) bwatibani; ‡Aa long feather from the tail of a fowl; ‡Ba feather of a barn owl; ‡Cshe puts a leaf of fan palm upside down on her back as a backside ornament⁽⁵⁹⁾; ‡Dshe purchases two, three, four, or five fan palm leaves as an umbrella; ‡Ethe paint used at havwa dance; ‡Fshe wears many (beads called) homu around her waist; ‡Gshe puts many (round) pig tusks around her wrist; ‡Hshe wears (beads called) homu diagonally across her shoulders so that they go around her two breasts; ‡Ishe shaves the hair around her neck⁽⁶⁰⁾; ‡Jshe purchases small red mats and wears⁽⁶¹⁾ two, three, four, or five as a waistcloth.

2) In the case that a young girl is a child of a chief, he plants his pandanus so that the women would weave (leaves of) it to make a white small mat or a white large mat. Then he calls 10 people or so⁽⁶²⁾ and asks them to cut (firewood called) gabin maraha⁽⁶³⁾ (which is used to boil white mats together with dye to make them red). The chief makes a new meeting house in which there are many sacred earthen ovens⁽⁶⁴⁾. Then, he calls 10 people or so to whom he gives red mats for (the work to take) the skin of (a bishop tree called) vaone⁽⁶⁵⁾. They will boil⁽⁶⁶⁾ the (white) mats in it⁽⁶⁷⁾. The chief chooses some women who scrape labwe or malabwelabwe⁽⁶⁸⁾. The chief gives⁽⁶⁹⁾ a large red mat to each of the women who scrape labwe. The chief calls a woman from Central Pentecost to boil mats (with dyes). Another woman (is also called from Central Pentecost) who makes patterned paper⁽⁷⁰⁾ that is put on the large and small white mats. Everything is prepared; then the day of lighting is settled. Many draw water. Twenty people pursue this work and they eat very much pork (so these foods should be prepared too). After the mats become red, the chief pays⁽⁷¹⁾ them with a pig or large red mat, which are different from newly made red mats, as their wages.

3) The chief beats a slit drum as (a notice of) the date of the Tulai ritual for his son and for the Lihilihi ritual for his daughter. A woman does Lihilihi as follows: Those women who have singing and slit-drum knowledge perform the tigo dance every night from 7 o'clock to⁽⁷²⁾ 12 or 1 o�fclock until the day (of Lihilihi), when the women perform the tigo dance until morning. A sister of the father of the young girl, acting as a leader, guides her to enter the sacred meeting house; they stop at every sacred earthen oven and go outside⁽⁷³⁾. Some of her father�fs sisters take the girl to Aligu or some beach where her father prohibited her to go until she did Lihilihi. Tomorrow (there will be) Tulai of the brother of the young girl. (Today) people dig a deep earthen oven and he (namely, the brother of the young girl) kills many fowl as side dishes (served) in tulai, while she has killed many pigs as side dishes (served) in Lihilihi or  Marahamwabute⁽⁷⁴⁾. At Tulai, a male child kicks a pig that people hold down. After the child kicks it with his foot, he kills (another) pig and takes the name of moli⁽⁷⁵⁾. The child stays near the burning fire in the deep earthen oven for 10 minutes. Tomorrow mats will come. This is the first Bolololi for his child. His father asks one of his kin⁽⁷⁶⁾ to come and perform the boraba dance for his child⁽⁷⁷⁾, and another kin to perform the tigo dance for his child. Those two perform the boraba and tigo dances, and the child gives large red mats, which he puts on his head, to them. The third celebration is mantani, and the child gives a large red mat to one of his (classificatory) fathers for (performing) this (celebration)⁽⁷⁸⁾.

4) At the three wonderful amusements, (both of) men and women celebrate them by (raising their hands in the manner of) hala and vwelu⁽⁷⁹⁾. After the three amusements are finished, a man claps his hands, people beat slit-drums, certain kin of the child begin to run (slowly to dance) on the ritual ground, and (after that) he brings (a pig called) bololvaga (and stands at the end of the ritual ground). Then the child (starts to) run with his father (from one end of the ritual ground). The father guides the child, who runs after his father raising his hand, until the other end of the ritual ground, where they go around the man and the pig. Then, the sound of the slit-drums stops⁽⁸⁰), and the man who brought the pig says, �gThe payment for the backside ornament for your child, (namely) the leaf of cycad palm, is bololvaga.�h The father breaks off a cycad palm leaf and puts it into the belt of the child. Every man (who runs in the ritual ground) brings a pig. The property, namely 100 large red mats, arrives. Large red mats and small red mats are hung on 10 long and strong bamboo poles. The father�fs sisters of the child and the father�fs sisters of his father shoulder the 10 bamboo poles and they beat the slit-drum⁽⁸¹⁾. The child and his father dance while raising their hands around every woman who shoulders mats. They give the mats to them by putting them on their heads for performing these dances⁽⁸²⁾. The song is like this⁽⁸³⁾.

5) After the property (that is, the mats) has arrived, they fold the mats and the child goes to tora. Tora is an enclosure that surrounds the end of the ritual ground in a square. The child stays there with many small pigs [lahoa] in the enclosure. They paint the face of the child orange. There is a small slit-drum in the enclosure, and somebody beats it with the rhythm of tagelegele. Another man speaks about pigs in tora. He addresses a small pig of lahoa⁽⁸⁴⁾ as bololvwaga, a tusked pig, bobibia or mabu. In this way, this is a false speech, but the procedure goes like this. The child gives a large red mat to one of his (classificatory) fathers on his head, and then everything is over. The child goes to the ritual ground and stands there. The women, who run (at the ritual ground) by raising their hands after men⁽⁸⁵⁾ in the rhythm of boraba and tigo⁽⁸⁶⁾, come with their large (red) mats and unfold them near the feet of the child, who is standing on the ritual ground. These mats are of the child⁽⁸⁷⁾. After many men (have finished) bringing pigs to the ritual ground, the women unfold the large red mats near the child. Some of the large red mats become the child�fs debt⁽⁸⁸⁾, but the mother of the child uses some for exchange⁽⁸⁹⁾. Some women go back home with different mats⁽⁹⁰⁾. But, all of the pigs that men have brought to the ritual ground become his debt. If they want red mats (as counter-gifts for pigs), his father and mother put them on the head of their child⁽⁹¹⁾ (and give them to the men who brought pigs). If they do not want them, (then) every pig becomes his debt. Then, his father and mother take some of the new red mats and their child gives them to his (classificatory) father and his father�fs sisters in the manner of huni. Anyone hearing that the mats will become red gives him many pigs, and he (can) do several things by using the pigs. Those who did not have red mats before, (now) get red mats (and) he pays back his debt with some of (these) mats.

6) Now the following is for all people of Raga, whether they are low-ranked men or big chiefs, who do not plant their pandanus so that their mats would come (being carried by women who dance) to the rhythm of boraba and tigo⁽⁹²⁾. (Such) a man informs the day of Bolololi⁽⁹³⁾ of his child by beating a slit-drum for 10 or 20 days. He can take out red mats from his own property or he purchases some from Central Pentecost and talks to two kin⁽⁹⁴⁾ of the child that would perform boraba and tigo. Then, they do things as mentioned in Section 4 and 5⁽⁹⁵⁾ of this chapter. With small pigs in tora (namely the enclosure or a fence in square form), the child purchases ‡@a barn owl feather; ‡Aa young red sago palm leaf; ‡B(a leaf of croton called) admae; and ‡C(a bracelet called) batibani⁽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.