Reite Plants: An Ethnobotanical Study in Tok Pisin and English

Asia-Pacific Environment Monograph 4

Reite Plants: An Ethnobotanical Study in Tok Pisin and English Porer Nombo and James Leach

THE AUSTRALIAN NATIONAL UNIVERSITY

E PRESS E PRESS

Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/reite_plants_ citation.html

National Library of Australia Cataloguing-in-Publication entry

Author: Nombo, Porer. Title: Reite plants : an ethnobotanical study in Tok Pisin and English / Porer Nombo, James Leach. ISBN: 9781921666001 (pbk.) 9781921666018 (pdf) Series: Asia-Pacific environment monograph ; 4 Notes: Bibliography. Subjects: Plants, Useful--Papua New Guinea--Madang Province. Traditional medicine--Papua New Guinea--Madang Province. Ethnobotany--Papua New Guinea--Madang Province. Nekgini (Papua New Guinean people)--Ethnobotany--Papua New Guinea-- Madang Province. Reite (Papua New Guinea)--Social life and customs. Madang Province (Papua New Guinea)--Social life and customs. Other Authors/Contributors: Leach, James, 1969- Dewey Number: 581.9573

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher.

Cover image: Bilas long paspas (muuku) bilong Kumbukau Urangari, Reite Yapong (1995). Decorative and aromatic plants with love charms secured in Kumbukau Urangari’s woven cane armband, Reite Yapong (1995).

Cover design by ANU E Press

Printed by University Printing Services, ANU

This edition © 2010 ANU E Press Ol samting i stap Contents long buk

Toksave bilong ol Preface vii man raitim buk Ol man raitim buk Authors xv Ol piksa long buk List of figures and plates xvii 1. Wokim ol samting ol 1. Manufacture of traditional 1 tumbuna bin mekim material culture 2. Wokim samting bilong 2. Working with spirits and 33 tambaran, bilong rausim love magic tewel, na bilong marila 3. Wokim ol samting bilong 3. Medicinal plants 51 daunim sik 4. Wokim ol samting bilong 4. Preparations for initiation 73 haitim man o meri long bus and coming of age 5. Wokim ol samting bilong ai 5. Preparations for garden 81 bilong gaden rituals 6. Wokim ol samting bilong 6. Promoting growth of yams 95 kamapim yam na pik and pigs 7. Ol kaikai bilong tumbuna 7. Planting and preparation 103 of traditional foods 8. Wokim samting bilong 8. Attracting birds to hunting 119 mekim pisin i kamap planti hides 9. Wokim ol samting bilong 9. Divination 131 painim sik o man i dai Laspela hap long buk Wan: Pasin Appendix One: Our way of 139 bilong skelim samting long Reite sharing things by Porer Nombo stori bilong Porer Nombo

v Reite Plants

Laspela hap long buk Tu: Husait Appendix Two: Indigenous 149 papa bilong save long ol plants? knowledge and the value of stori bilong James Leach plants by James Leach Tanim tok bilong ol Tokples Glossary 173 Nekgini Ol reference References 185 Ol narapela buk na pepa bilong Select bibliography of writings 187 James Leach on Reite by James Leach Ol samting i stap long buk Index 189

vi Toksave bilong ol Preface man raitim buk

Dispela buk em kamap long 1995, This book is the product of an 1999 na 2004 long wanpela wok bung extended collaboration between Porer i stap namel long Porer Nombo na Nombo and James Leach which took James Leach. Insait i gat ol save bilong place during 1995, 1999 and 2004. Porer long sait bilong ol samting It contains information provided by bilong bus, na ol we long yusim. Porer on the uses of certain plants Dispela save i kamap long ol lain man from the hinterland of the Rai Coast in husat save long Tokples Nekgini, long Papua New Guinea (PNG), particularly Mot 1 Distrik, long Raikos, long Papua the area between the Seng and Yakai Niugini (PNG) (Figure 1). Ol tumbuna rivers in the Mot 1 District where bilong dispela lain kisim ol dispela speakers of the Nekgini language save na ol i bin yusim ol plants1 olsem reside (Figure 1). Nekgini people mipela stori long dispela buk. Porer and their ancestors gathered this tok olsem: “Dispela save i bin kam knowledge and have used plants in the long mipela na mipela holim na yusim way we describe here. Porer explained i stap”. that this knowledge has been handed down through the generations and is still used today.

1. Mipela yusim ‘plant’ long Tok Pisin long dispela buk tasol trutru nogat dispela wot long Tok Pisin. Planti save pinis long mining bilong en, olsem em save karapim olgeta samting em save kamap long graun, wara na diwai nabaut. vii Reite Plants

Porer yet em makim ol plants i stap Porer chose the plants to be included in insait long dispela buk. Dispela ol the book based on his thoughts about plants i gat bikpela wok long kastom which plants are most significant for bilong ol Nekgini. ‘Kastom’ em Nekgini ‘customary’ uses. ‘Customary’ karamapim we bilong mekim ol man in this context (as translated from the na meri kamap gut na stap wantaim Tok Pisin ‘kastom’) indicates processes long gutpela sindaun. Planti ol we and procedures which are deemed to bilong yusim plants long sait bilong be both specifically local in origin and pawa na masalai samting, i bin kam application, and which harness powers long ol tumbuna. Planti ol narapela and forces to the end of achieving plants mipela Nekgini save yusim, viable and valuable forms of social life olsem long wokim haus o basket, tasol and person, as understood by Nekgini mipela no putim insait long dispela speakers. Many of these uses may seem buk. Mipela lusim dispela bikos planti esoteric or magical to English readers. man save wokim kain samting olsem It will be as well for readers to keep long PNG na stori bilong dispela stap in mind that Nekgini distinctions pinis long ol narapela buk nabaut. between humans and environment, and between the practical and the We bilong ol Nekgini kisim save na decorative, for example, are different wokim samting em i narapela stret to those which underpin western long we bilong ol waitman olsem scientific investigation and the yusim saiens na ol marasin bilong technologies which emerge from it. ol. Mipela bai stori moa long arakain This issue is discussed at some length, pasin bilong mitupela lain na skelim albeit in relation to the narrower issue ‘intellectual property law’, long of intellectual property, in Appendices baksait bilong buk, long ‘Laspela hap 1 and 2. long buk 1 na 2’. Many plants which Nekgini speakers use for quotidian purposes such as house construction and basketry have been omitted. We decided that as the use of such plants and materials is widely known and practiced in contemporary PNG, they could be left out of this record.

viii Toksave bilong ol man raitim buk | Preface

As tingting long wokim dispela buk There are two reasons we decided to em i tupela. Namba wan as tingting publish this book. Firstly, for many em i olsem. Longtaim nau Porer em years, Porer and others in Reite have bin luksave pinis long we bilong been concerned that new lifestyles moni na we bilong bisnis i kam, na based on business and the cash em i gat wari olsem planti ol gutpela economy have resulted in a loss of save bilong tumbuna bai lus. Em bin interest in practices and knowledge askim long wokim buk long holim from the past. Porer asked James to strong ol save bilong tumbuna bilong write a book which would preserve ol man bai kam bihain. Namba tu ancestral knowledge of plants for as tingting em i olsem. Dispela wok future generations. Secondly, the em bilong soim ol manmeri long ol work demonstrates the deep and narapela kantri, olsem ol manmeri complex knowledge of just one long PNG i gat bikpela save. Dispela language group in PNG in relation save i stap insait long pasin kastom to plants. This knowledge is part of na pasin tumbuna. Em i samting a wider whole known as ‘kastom’. bilong ol PNG, na ol mas apim gutnem Papua New Guineans can and should bilong ol long kain gutpela samting. be proud of their kastom. We hope to Mipela laikim olsem kastom na save strengthen the use of such knowledge, bilong tumbuna bai stap longtaim. Ol and show that such understandings manmeri long PNG mas sanap strong and practices should be treasured long stori bilong ol asples man. Long and utilised. There is a rich diversity PNG, i gat planti kain kain kastom na of customs and knowledge in PNG, save, na wan wan ples o wan wan tok and we intend with this publication ples bai gat ol narapela save na pasin. to generate interest in that diversity Mipela laik sapotim ol arakain kastom by documenting the practices of a na kalsa, na helpim ol PNG kirapim particular place in some detail. A clear tingting long ol save i stap long ol antecedent and inspiration are the two ples bilong ol yet. Bipo, i gat sampela books published by Ian Saem Majnep wankain gutpela buk, olsem mipela and Ralph Bulmer: Birds of my Kalam tingim Saim Majnep na Ralph Bulmer country/Mnmon Yad Kalam Yakt (1977) (1977, 2007). and Animals the Ancestors Hunted: An Account of the Wild Animals of the Kalam Area, Papua New Guinea (2007).

ix Reite Plants

James Leach kisim ol poto, tanim The photos were taken and the text toktok bilong Porer, na mekim klia tok co-authored by James Leach. James long ol kastom na pasin bilong ol man has lived for more than two years i save yusim Tokples Nekgini. James i in Reite village and has written bin stap wantaim ol man long Reite na anthropological texts about Nekgini Sarangama ples antap long tupela yia speakers’ kinship, social organisation, na em bin raitim sampela ol buk bilong ownership practices, arts and ritual. A mekim klia tok bilong kastom bilong ol full list of his writing on Reite to date dispela manmeri. Sampela narapela buk is presented in the ‘Select bibliography na pepa James bin raitim i stap long of writings on Reite by James Leach’, baksait bilong buk long ‘Ol narapela at the end of the book. buk na pepa bilong James Leach’. The chapter divisions emerged Ol sapta bilong buk mipela bin stretim from Porer’s discovery of plants as olsem: bungim wantaim ol plant we walked in the forest together, mipela yusim olsem bilong painim and his way of introducing the use pisin o kolim sik. James bin bungim of the particular plant by saying ol samting bilong gaden na masalai things such as: “this is for hunting long wanpela sapta, na em bin tok birds” or “this is to make sickness long putim ol plet, malo samting long cold”. James suggested the collation wanpela hap tu. Mipela raitim buk of information on material culture, long Tok Pisin na Tok Inglis wantaim gardening, and spirits and love magic, olsem planti man insait long PNG, na into single chapters. Although the ausait wantaim, bai inap long ridim. text is presented in both Tok Pisin and Mipela behainim we bilong raitim English, there are places where direct, Tok Pisin i stap long wanpela buk ol word for word, translation has been i kolim The Jacaranda Dictionary and eschewed in favour of a more readable Grammar of Melanesian Pidgin, i kam text in one or the other language.2 The long wanpela man, F. Mihailic long Tok Pisin spelling and orthography is 1971. Mipela save olsem sampela Tok based on F. Mihailic’s 1971, Dictionary Pisin bilong en em i olpela liklik, tasol and Grammar of Melanesian Pidgin, em i gutpela long behainim wanpela to give a standardised form for the stail bilong mekim klia. Sampela Tok written language. The authors are Pisin bilong ol Raikos i stap insait aware that at times this preference wantaim. Long wan wan hap long makes for a slightly outdated rendition buk, mipela i no tanim tok stret long of the language. There are also places wanpela tok ples i go long narapela where current Rai Coast convention tok ples. Em bilong mekim em mas has deliberately been used in the text. gutpela long ridim.

2. As a consequence, the word ‘plant’ has been used in the Tok Pisin translated from English. Despite ‘plant’ not being a Tok Pisin word, familiarity with the term by Tok Pisin speakers is widespread and understood to be a general term for all things that grow on the earth, in water and on other plants. x Toksave bilong ol man raitim buk | Preface

Long painim nem long saiens bilong As for the scientific identification of ol plant, James bin kisim planti the plants, we have received excellent gutpela helpim long ol man i gat save assistance from a number of experts long dispela wok. Nem bilong ol i who are gratefully acknowledged. stap bihain. Tasol, James em i no save It is important to make clear here long dispela wok long painim ol nem that James is not trained in botany. long saiens. Em i wanpela storimasta As an anthropologist, ethnobotany (nau ol save tok anthropologist) na has never been his primary interest, ol narapela man bin lukim poto tasol and botanical experts have had to bilong painim nem bilong ol plant work mainly from photographs when long saiens. Mipela no bin kisim ol suggesting identifications. A full koleksen bilong plant bilong painim collection of botanical specimens has nem; ol man wok long poto tasol. Em not been made as part of this study. inap olsem long kain buk na stadi Even what we have achieved in the mipela laik wokim. way of identification has been very time-consuming and has had to suffice Mipela tok tenkyu long ol lain husat for the present purpose. bin givim sampela helpim long sapotim stadi bilong James. Dispela ol James was funded by the Economic lain i stap olsem: Economic and Social and Social Research Council, United Research Council United Kingdom Kingdom (UK) during 1995 and 1999 (UK) (1995 na 1999); King’s College and by King’s College Cambridge in Cambridge (2004); Leverhulme Trust 2004. He also gratefully acknowledges (1999 na 2004); Marilyn Strathern na the support of the Leverhulme Trust Alan MacFarlane wantaim Department through both a Special Research of Social Anthropology, University of Fellowship in 1999, and The Philip Cambridge, UK. Leverhulme Prize in 2004. Support also came from the Department of Social Anthropology at the University of Cambridge during 1999 and 2000 when parts of the book were prepared. Thanks are also due to Alan MacFarlane for financial support, and to Marilyn Strathern.

xi Reite Plants

I gat planti man bin helpim mipela In addition, we received invaluable long stretim wok bilong dispela buk assistance from the following people. na mipela laik tok tenkyu long ol On the Rai Coast, Yamui and Sangumae long hia. Long Reite na Sarangama, Nombo, Katak Pulumamie, Pupiyana Yamui na Sangumae Nombo, Katak De’anae, Palota Konga, Takarok Yamui Pulumamie, Pupiyana De’anae, Palota and Pinbin Sisau. In Port Moresby, Konga, Takarok Yamui na Pinbin Justin Tkachenko assisted with the Sisau. Long Mosbi, Justin Tkachenko, initial identification of some plants. na long Lae, Wayne Takeuchi, bilong Wayne Takeuchi from the Forest Forest Research Institute, bin helpim Research Institute in Lae was generous James wantaim nem ol man bilong with his time providing scientific saiens save givim ol plants. identification for many of the plants. Long Inglan, Paul Sillitoe na Christin In the UK, Paul Sillitoe and Christin Kocher Schmid bin luksave long Kocher Schmid looked at some of the sampela plant long poto; Stephen photographs; Stephen Hugh-Jones, Hugh-Jones, Francoise Barbira- Francoise Barbira-Freedman and Tim Freedman na Tim Bayliss-Smith Bayliss-Smith advised James on what bin toktok wantaim James long we an economic botany of this kind might bilong wokim kain buk olsem, na Tim look like, and Tim Whitmore provided Whitmore bin helpim wantaim ol nem many scientific identifications. Robin ol man bilong saiens givim ol samting Hide made many useful suggestions long bus. Robin Hide givim planti and encouraged the publication when gutpela skul long mipela, na strongim it was likely to fall by the wayside. mipela long telimautim. Bruce Bruce Godfrey in the University Godfrey long University Printing Printing Service at Cambridge has Service long Cambridge bin wokim been very helpful, both with advice hat wok long stretim ol kala poto. and time. Katharina Schneider and Katharina Schneider na Katie Segal Katie Segal organised, designed, and bin wokim bikpela wok long stretim edited the text at various stages. From buk. Long Resource Management in the Resource Management in Asia- Asia-Pacific Program long Australian Pacific Program at The Australian National University, John Burton bin National University, John Burton has helpim mipela stretim Tok Pisin na assisted with Tok Pisin spelling and Mary Walta bin editim ol wok bilong usage, and Mary Walta has edited mipela long pablisim buk. Fleur the manuscript and organised its Rodgers na Rikrikiang save sapotim ol final production. Fleur Rodgers and wok bilong mitupela na givim mipela Rikrikiang supported and encouraged gutpela tingting. us throughout the work. Mipela tok bikpela tenkyu long We would like to thank all these yupela olgeta. people very much.

xii Toksave bilong ol man raitim buk | Preface Hap bilong Tokples Location of Nekgini Nekgini lands Ol liklik ples bilong ol lain Reite na The hamlets that make up Reite lie Sarangama i stap namel long 146°12’ between 146°12’ and 146°17’ east na 146°17’ is longitude na long 5°38’ longitude and 5°38’ and 5°42’ south na 5°42’ saut latitude (Figure 1). Ol i latitude (Figure 1). They range from stap namel long 300–700 m antap long 300–700 m above sea level. Here on solwara. Long dispela hap long not the northern foothills of the Finisterre sait long bikpela Maunten Finisterre Mountains (Plate 1) there are two (Plate 1) i gat tupela taim long yia. pronounced seasons. The wet season Taim bilong ren (taleo), em long lasts from November until April and Novemba inap i kam long April, na the dry season is between May and taim bilong san (rai) em long Mai inap October. i go long Oktoba.

Figure 1: Mep i soim Papua Niugini na Raikos. Map of Papua New Guinea showing the Rai Coast area of collection.

xiii Reite Plants

Plate 1: Graun bilong ol Reite na ol Finisterre Maunten long baksait, 2009. Reite lands with the Finisterre Mountain Range in the background, 2009.

xiv Ol man raitim buk Authors

Porer Nombo i stap Komiti bilong Porer Nombo is Local Government Reite, Marpungae na Sarangama long representative (Komiti) for the villages Wot 16, Mot 1 Distrik, Raikos. Em bin of Reite, Sarangama and Marpungae Komiti bilong ol i kam long 1981 na in Ward 16 of Mot 1 District on the i go long nau. Em i no skul. Em bin Rai Coast of Papua New Guinea, a i stap long ples, na sindaun klostu position he has been asked to occupy long ol bik manmeri na harim stori since the early 1980s. Growing up in bilong ol bilong kisim save. Long the village in the 1950s and 60s, he 2000, em wokim sampela toktok long never learned to read or write but was wanpela bung long Mosbi long sait educated about plants and healing, bilong ‘intellectual property’, na long among other things, by his elders, 2009, em i go long UK long singaut and is recognised as the leading local bilong British Museum bilong wokim authority on kastom. In 2000, he gave sampela wok wantaim ol. a presentation to the Motupore Island Seminar on Intellectual and Cultural James Leach i stap Senior Lecturer Property in Port Moresby organised na em save lukautim Department of by the University of Papua New Anthropology long University of Guinea, and in 2009 he visited the UK Aberdeen, UK. Em bin i stap longpela at the request of the British Museum taim long Raikos taim em i sumatin to assist them in their work. bilong wokim wanpela stadi long kastom bilong ol, na em save wokim James Leach is Senior Lecturer stadi bilong en long UK wantaim. and Head of the Department of Sampela buk em bin raitim em olsem: Anthropology at the University of Creative Land: Place and Procreation Aberdeen. He has undertaken long- on the Rai Coast of Papua New Guinea term field research in Madang Province, (2003) na Rationales of Ownership: Papua New Guinea, and in the UK with Transactions and Claims to Ownership people utilising new technologies for in Contemporary Papua New Guinea collaborative knowledge production. (2004). His publications include: Creative Land: Place and Procreation on the Rai Coast of Papua New Guinea (2003) and Rationales of Ownership: Transactions and Claims to Ownership in Contemporary Papua New Guinea (2004).

xv Reite Plants

Plate 2: James Leach na Porer Nombo, Reite Yasing, Desemba 2008 (poto Rohan Jackson kisim). James Leach and Porer Nombo, Reite Yasing, December 2008 (photo by Rohan Jackson).

xvi Ol piksa long List of figures buk and plates

Number Ol samting i stap long Caption piksa Figure 1 Mep i soim Papua Niugini Map of Papua New Guinea na Raikos. showing the Rai Coast area of collection. Plate 1 Graun bilong ol Reite na Reite lands with the Finisterre ol Finisterre Maunten long Mountain Range in the baksait, 2009. background, 2009. Plate 2 James Leach na Porer James Leach and Porer Nombo, Nombo, Reite Yasing, Reite Yasing, December 2008 Desemba 2008 (poto Rohan (photo by Rohan Jackson). Jackson kisim). Plate 1-1 Kumbarr Ficus robusta Plate 1-2 Kumbarr Ficus robusta Plate 1-3 Sangumae Nombo paitim Sangumae Nombo beating the skin diwai bilong wokim pith of Ficus robusta bark to blanket bilong tumbuna make a blanket. (bukuw). Plate 1-4 Sangumae Nombo soim Sangumae Nombo shows the skin mit bilong Kumbarr inner fibres ofFicus robusta (lepsait), ston bilong paitim bark (left), stone anvil for (namel), na malo pinis beating the bark (middle), and wantaim pen (raitsait). finished loin-cloth with paint (right). Plate 1-5 Naie Abroma augusta Plate 1-6 Naie Abroma augusta Plate 1-7 Wokim rop (piksa Fleur Rolling vine fibres to make Rodgers droim). string (illustration by Fleur Rodgers).

xvii Reite Plants

Plate 1-8 Purpur let. String belt. Plate 1-9 Purpur bilong ol Reite. A Reite style skirt. Plate 1-10 Kako’ping Ingredient for red dye Plate 1-11 Kako’ping Ingredient for red dye Plate 1-12 Ataki’taki Ingredient for red dye Plate 1-13 Ataki’taki Ingredient for red dye Plate 1-14 Ropie Ingredient for red dye Plate 1-15 Kananba Pueraria pulcherrima Plate 1-16 Ausakwing Big string bag. Plate 1-17 Aupatuking Small string bag. Plate 1-18 Autandang Small string bag for personal items. Plate 1-19 Aukekeri String bag (bilum) with pattern/design and typical small shell decoration. Above the finished bag is a half finishedaukekeri to illustrate the process of looping using cut leaf batons as guides. Plate 1-20 Nek’au String bag used for carrying a baby. Plate 1-21 Butoma i stap long maus Umbilical cord attached to the bilong Nek’au. baby’s string bag. Plate 1-22 Kaatiping Leaf for green dye Plate 1-23 Rabim lip bilong Kaatiping The sap found in the leaves of long rop bilong givim kala this unidentified species is used long en. to dye the string. Plate 1-24 Yaaki wantaim kala bilong String coloured with Kaatiping Kaatiping. dye. Plate 1-25 Giramung Elmerrillia tsiampaca Plate 1-26 Giramung Elmerrillia tsiampaca Plate 1-27 Giramung diwai ol wokim A whole Elmerrrillia tsiampaca pinis etpela garamut long tree, made into eight slit-gong en, Reite ples, 1995. drums, Reite 1995. xviii Ol piksa long buk | List of figures and plates

Plate 1-28 Suarkung Nauclea sp. Plate 1-29 Suarkung Nauclea sp. Plate 1-30 Porer bilasim nupela Porer decorating a new round raunpela plet diwai plate. (maibang utung). Plate 1-31 Gnarr Pterocarpus indicus Plate 1-32 Gnarr Pterocarpus indicus Plate 1-33 Mipela save yusim blut Pterocarpus indicus sap is used bilong Gnarr long pasim as glue to attach the lizard skin skin palai bilong kundu. membrane to the hourglass drum. Plate 1-34 Kundu wantaim skin palai. Hourglass drum with lizard skin membrane. Plate 1-35 Riking Glochidion submolle Plate 1-36 Riking Glochidion submolle Plate 1-37 Rausim blut bilong Riking. Squeezing varnish from Glochidion submolle bark. Plate 1-38 Penim plet diwai wantaim Painting a wooden plate with blut bilong Riking. Glochidion submolle varnish. Plate 1-39 Morakung Trichospermum tripixis Plate 1-40 Morakung Trichospermum tripixis Plate 1-41 Penim plet wantaim sit Trichospermum tripixis charcoal bilong Morakung diwai na rubbed into the surface of a blut bilong Riking. wooden plate with Glochidion submolle varnish. Plate 1-42 Oiyowi Ficus sp. Plate 1-43 Oiyowi Ficus sp. Plate 1-44 Rongoman Dracaena angustifolia Plate 1-45 Rongoman Dracaena angustifolia Plate 1-46 Garamut wantaim stik Slit-gongs with beaters lined up bilong ples long Reite in Reite Yasing village, 1995. Yasing, 1995. Plate 2-1 Luhu Etlingera amomum Plate 2-2 Luhu Etlingera amomum

xix Reite Plants

Plate 2-3 Manieng Aromatic ginger Plate 2-4 Manieng Aromatic ginger Plate 2-5 Kuping Cinnamomum sp. Plate 2-6 Kuping Cinnamomum sp. Plate 2-7 Sisak warau Pandanus sp. Plate 2-8 Sisak warau Pandanus sp. Plate 2-9 Kunung Endospermum labios Plate 2-10 Kunung Endospermum labios Plate 2-11 Piraaking Pennisetum macrostachyum Plate 2-12 Piraaking Pennisetum macrostachyum Plate 2-13 Saari Perfumed leaf Plate 2-14 Sirisir/Mambumaambu Schismatoglottis calyptrata Plate 2-15 Sirisir/Mambumaambu Schismatoglottis calyptrata Plate 2-16 Kisse’ea Tapeinochilos piniformis Plate 2-17 Kisse’ea Tapeinochilos piniformis Plate 2-18 Tse’sopung (Sarangama, Decorated bamboo pole 1995). (Sarangama hamlet, 1995). Plate 2-19 Tse’sopung (Ririnibung, Decorated bamboo pole 2006). (Ririnibung hamlet, 2006). Plate 2-20 Alu karowung Piper sp. Plate 2-21 Mikung Vine for love magic Plate 3-1 Wariwi mapoming/Kusin Potent medicinal ginger tong Plate 3-2 Sowa so Pisonia longirostris Plate 3-3 Popitung Angiopteris evecta Plate 3-4 Popitung Angiopteris evecta Plate 3-5 Makama kung Holochlamys beccarii Plate 3-6 Kakau Crinum asiaticum Plate 3-7 Musiresan Rungia sp. Plate 3-8 Sasaneng Curcuma cf. australasica Plate 3-9 Sisela Dioscorea merrillii xx Ol piksa long buk | List of figures and plates

Plate 3-10 Poing ging Gastonia spectabilis Plate 3-11 Alalau Sphaerostephanos sp. Plate 3-12 Alalau Sphaerostephanos sp. Plate 3-13 Anangisowung Spathiostemon sp. Plate 3-14 Anangisowung Spathiostemon sp. Plate 3-15 Kinga’lau Uncaria cf. lanosa Plate 3-16 Kinga’lau Uncaria cf. lanosa Plate 3-17 Upi tapoli Plant for spiritual poisoning Plate 3-18 Upi tapoli Plant for spiritual poisoning Plate 3-19 Sauce’a Plant for determining illness Plate 3-20 Sauce’a Plant for determining illness Plate 3-21 Samandewung Dysoxylum cf. mollissimum Plate 3-22 Saping Ficus botryocarpa Miq. var. subalbidoramea Plate 3-23 Saping Ficus botryocarpa Miq. var. subalbidoramea Plate 3-24 Masau Cordyline fruticosa Plate 3-25 Kartiping sangomar Desmodium ormocarpoides Plate 3-26 Uli tokai Laportea decumana Plate 3-27 Karimbung/Sowi tokai Laportea cf. interrupta Plate 3-28 Malaap/Anang barar Musa sp. Plate 3-29 Malaap/Anang barar Musa sp. Plate 4-1 Kandang dau Curcuma longa Plate 4-2 Wasim tse’sopung pinis Bamboo pole after washing wantaim Kandang dau. with Curcuma longa. Plate 4-3 Maybolol Tetrastigma cf. lauterbachianum Plate 4-4 Raning Mucuna novoguineensis Plate 4-5 Gnorunggnorung Smilax sp. Plate 4-6 Gnorunggnorung Smilax sp. Plate 4-7 Yuyung Pueraria lobata Plate 4-8 Yuyung Pueraria lobata

xxi Reite Plants

Plate 4-9 Namung mileeting Hoya sp. Plate 4-10 Namung mileeting Hoya sp. Plate 5-1 Kapuipui Coleus blumei Plate 5-2 Kapuipui Coleus blumei Plate 5-3 Turik upitapoli Codiaeum variegatum Plate 5-4 Asarsing/Narengding Euodia hortensis Plate 5-5 Tawau Hibiscus manihot Plate 5-6 Siwinsing Cymbopogon citratus Plate 5-7 Usau anang Musa sp. Plate 5-8 Saapung teti Blumea riparia Plate 5-9 Saapung teti Blumea riparia Plate 5-10 Serung Murraya sp. Plate 5-11 Alucaru’ung Dichapetalum sp. Plate 5-12 Alucaru’ung Dichapetalum sp. Plate 5-13 Su alu Smilax sp. Plate 5-14 Su alu Smilax sp. Plate 5-15 Kamma Heliconia papuana Plate 5-16 Weng Litsea sp. Plate 5-17 Ponung Intsia bijuga Plate 5-18 Wikiwiki Proiphys amboinensis Plate 6-1 Tepung Platycerium wandae Plate 6-2 Tepung aing Asplenium nidus var. nidus Plate 6-3 Sanahu Blechnum orientalis Plate 6-4 Sanahu Blechnum orientalis Plate 6-5 Sapo Alstonia scholaris Plate 6-6 Tsulung Plant for pig’s growth Plate 6-7 Teleparting Hibiscus sp. Plate 6-8 Mandalee Actephila lindleyi Plate 6-9 Rongoman Dracaena angustifolia Plate 6-10 Rongoman Dracaena angustifolia xxii Ol piksa long buk | List of figures and plates

Plate 7-1 Pel kapa Colocasia esculenta var. antiquorum Plate 7-2 Suwung Pangium edule Plate 7-3 Suwung Pangium edule Plate 7-4 Wiynu Dioscorea sp. Plate 7-5 Takarok wantaim yam Takarok with mature harvested Wiynu (Dioscorea sp.) yam. Wiynu (Dioscorea sp.) yam. Plate 7-6 Malapa Dioscorea sp. Plate 7-7 Malapa Dioscorea sp. Plate 7-8 Meki Dioscorea sp. Plate 7-9 Puti Psophocarpus tetragonolobus Plate 7-10 Kariking Terminalia catappa Plate 7-11 Taim lip bilong Kariking When Terminalia catappa senisim kala long Augus o leaves change colour in August Septemba, em i taim bilong or September, it signals the planim nupela gaden. time to plant new gardens. Plate 7-12 Angari Canarium vitiense Plate 7-13 Maata Artocarpus altilis Plate 7-14 Maata Artocarpus altilis Plate 7-15 Sombee Artocarpus communis Plate 7-16 Mo Terminalia megalocarpa Plate 7-17 Tekising Caryota rumphiana Plate 7-18 Kaapi Bambusa sp. Plate 7-19 Patorr Cycas rumphii Plate 7-20 Patorr Cycas rumphii Plate 7-21 Kaaki Athyrium esculentum Plate 7-22 Kaaki Athyrium esculentum Plate 7-23 Asisang Gnetum gnemon Plate 8-1 Sauwa’sau/Nungting Gomphrena sp. Plate 8-2 Masikol Flower with burred seeds Plate 8-3 Tembam Vitex sp.

xxiii Reite Plants

Plate 8-4 Rukruk Plectranthus amboinicus Plate 8-5 Rukruk Plectranthus amboinicus Plate 8-6 Makung Amorphophallus campanulatus Plate 8-7 Yapel Alocasia macrorrhizos Plate 8-8 Yapel Alocasia macrorrhizos Plate 8-9 Tawaki supong Triumfeta pilosa Plate 8-10 Spaking supong Centotheca lappacea Plate 8-11 Spaking supong Centotheca lappacea Plate 8-12 Nin’ae Setaria palmifolia Plate 8-13 Nin’ae Setaria palmifolia Plate 9-1 Araratung Pipturus argenteus Plate 9-2 Araratung Pipturus argenteus Plate 9-3 Patuang taring Desmodium sp. Plate 9-4 Patuang artikering Flower with burred seeds Plate 9-5 Patuang artikering Flower with burred seeds Plate 9-6 Pununung artikering Achyranthes sp. Plate 9-7 Kipikieperi Mussaenda sp. Plate 9-8 Masau Cordyline fruticosa

xxiv Sapta Wan Chapter One Wokim ol samting Manufacture ol tumbuna bin of traditional mekim material culture

Ol fers waitman i bin kam long Raikos The first white explorers arrived on (Figure 1) long yia 1885 na wanpela the Rai Coast in 1885 and a Rhenish Rhenish (Lutheran) misin bin kamap (Lutheran) mission station was long 1923. Tasol long Reite stret, established there in 1923. However nogat wanpela misin o gavman i bin no representatives of either mission kam inap long 1936. Sampela ol ain or Government came to Reite village tru bilong tamiok, ol bin karim i kam itself until 1936. Some of the steel long Jemani, i stap yet long ples. axe heads brought by the Germans Mipela save dispela het bilong tamiok still exist in Reite and we know i mas bin kam long ples olsem klostu they arrived around the turn of the long 1900. Long dispela taim, mipela twentieth century. At this time in our no gat ol samting bilong waitman i history, the white man’s technologies kam long Reite. had not come to Reite. Bipo, long taim bilong ol tumbuna, In ancestral times, we had to make mipela bin save wokim olgeta samting everything we needed. All things long lukautim sindaun bilong mipela. such as clothing, tools, implements Olgeta samting, olsem klos na ol for cultivating, cooking and serving samting mipela yusim long kaikai, food, ceremonial items, and musical na ol samting bilong wokim singsing, instruments, we made ourselves mipela yet i bin wokim o kisim long or traded with our neighbours. ol hap lain i stap klostu long mipela. Everything we used and made came Olsem long taim bipo long Reite, from the bush or the ground. olgeta samting i bin kam long bus na graun bilong mipela.

1 Reite Plants Kumbarr Ficus robusta1

Bilong wokim malo na Making bark loin-cloths blanket and blankets

Rausim skin diwai bilong Kumbarr Remove bark strips from the Ficus (Plate 1-1, 1-2), sapim ausait, na skin robusta tree (Plate 1-1, 1-2), shave off mit bai yu paitim. Em bai no inap bruk the outer fibres, and pound the inner bruk na lus nabaut. Bihain paitim bark layer. The bark is strong enough pinis, larim drai pastaim. Hapsait mas to resist splitting or falling apart i stap wait, na long bros bilong en, bai during this process. After pounding, putim retpela pen bilong graun. Ol i leave the bark to dry. The inner fibre save wokim blanket (bukuw, Plate 1-3) layer is left white and the outside is long dispela diwai, o poroman bilong painted with red ochre. Ficus robusta en, Bukuw diwai stret. bark is also used for making blankets (Plate 1-3), as is its brother species, Bipo tru, long taim ol fers tumbuna the Bukuw tree. kamap, ol bin yusim dispela malo2 long trausis bilong ol (Plate 1-4). Tu, ol save Long ago, our ancestors used loin- yusim bukuw olsem betsit bilong ol. cloths as trousers (Plate 1-4) and the I kam inap nau, yusim olsem trausis bukuw as our blanket. These days, em pinis, na yusim olsem blanket em loin-cloths and blankets made from pinis wantaim. Nau ol i save yusim this bark are not used in daily life. long taim bilong singsing tasol. Now we only use them for dancing and ceremonies. I gat narapela wok bilong en i stap insait long kastom pasin bilong Another use of the loin-cloth is in baim meri na baim pikinini. Dispela traditional exchange practices. Loin- samting mas i stap wantaim ol sel na tit cloths are given as one of the elements bilong dok na ol narapela strongpela making up bride compensation and pe bilong tumbuna. Nau yet mipela initiation payments. Other items in yusim ol malo insait long dispela such exchange practices include dogs’ wok. Bukuw em nogat nau. Mipela i teeth, shells, salt-wood, clay cooking no save yusim bukuw long karamap pots, and carved wooden bowls. We nau, olsem na mipela i no save givim still use loin-cloths for such practices. moa long wok bilong baim meri na We do not use the bukuw as a blanket pikinini. any more; therefore we do not use it in exchange today.

1. Ficus robusta Corner (Moraceae). 2. Mipela save kolim ‘malo’ long Tok Pisin [olsem mal], na long Tokples Nekgini, mipela kolim maal. 2 Sapta Wan | Chapter One

Plate 1-1: Kumbarr (Ficus robusta)

Plate 1-2: Kumbarr (Ficus robusta)

3 Reite Plants

Plate 1-3: Sangumae Nombo paitim skin diwai bilong wokim blanket bilong tumbuna (bukuw). Sangumae Nombo beating the pith of Ficus robusta bark to make a blanket.

Plate 1-4: Sangumae Nombo soim skin mit bilong Kumbarr (lepsait), ston bilong paitim (namel), na malo pinis wantaim pen (raitsait). Sangumae Nombo shows the inner fibres ofFicus robusta bark (left), stone anvil for beating the bark (middle), and finished loin-cloth with paint (right).

4 Sapta Wan | Chapter One Naie Abroma augusta3

Bilong wokim purpur Making bark-string skirts

Bihain yu rausim skin diwai bilong After removing strips of Abroma Naie (Plate 1-5, 1-6), putim long wara augusta bark (Plate 1-5, 1-6), soak olsem wanpela wik samting. Taim em them in water for about a week. When i sting pinis, sikrapim na mekim drai the bark starts to decay and smell, long san. Em bai wait olgeta. Taim ol strip away the outer bark and leave to meri wokim rop pinis (Plate 1-7), ol i dry in the sun. The sun will bleach the save putim pen long sampela kastom bark completely white. After splitting we bilong ol. I gat ol we bilong taitim and rolling the fibres into string, the rop bilong wokim purpur, na i gat women dye the string using ritual wan wan malen bilong wan wan ples methods (Plate 1-7). There are special (Plate 1-8, 1-9). ways used to make different style skirts and we have patterns peculiar to Bipo ol save yusim long dres bilong kin groups and places (Plate 1-8, 1-9). meri. Tasol, bai no inap putim wantaim pe bilong baim meri na pikinini. Taim In the past, string skirts were common ol bringim meri i go long man, ol ken dress for women, but we have never bringim wantaim dispela purpur na included them in the items given in meri bai yusim long bilas na singsing. exchange (unlike loin-cloths). When a Dispela pasin i stap yet. woman was brought to her husband’s hamlet in marriage, she would bring several skirts of this kind to wear and use during festivals and traditional ceremonies. These practices still exist.

3. Abroma augusta (L.) Willd. (Malvaceae s.l.). Alternative identification:Melanolepis multiglandulosa (Sterculiaceae). 5 Reite Plants

Plate 1-5: Naie (Abroma augusta)

Plate 1-6: Naie (Abroma augusta)

6 Sapta Wan | Chapter One

Plate 1-7: Wokim rop (piksa Fleur Plate 1-8: Purpur let. String belt. Rodgers droim). Rolling vine fibres to make string (illustration by Fleur Rodgers).

Plate 1-9: Purpur bilong ol Reite. A Reite style skirt.

7 Reite Plants Kako’ping Ingredient for red dye

Bilong bilasim purpur Naie Decorating Abroma augusta skirts Kako’ping em i wanpela diwai (Plate 1-10, 1-11). Skin bilong dispela diwai This unidentified tree is known as em bilong wokim retpela pen bilong Kako’ping in Nekgini (Plate 1-10, bilasim purpur Naie. Ol meri save 1-11). The bark is used to boil the kukim skin diwai bilong Kako’ping red dye for decorating the string wantaim plaua bilong Ataki’taki (Plate skirts made from the Abroma augusta 1-12, 1-13), na skin diwai bilong Ropie vine. Women boil the bark with a red (Plate 1-14) bilong wokim retpela rop flower called Ataki’taki (Plate 1-12, bilong purpur. 1-13) as well as the bark of the Ropie Dispela wok i gat stori bilong en. tree (Plate 1-14) to make the dye. Bilong mekim dispela wok, ol meri Women have a particular way of save kirap long bikmoning tru. I making the dye. They get up before no tulait yet, ol mas kirap na kisim dawn and collect the ingredients dispela ol skin diwai na plaua, na i together and take them to a secluded go long bus. Ol bai no inap kaikai, o space in the forest. They must not eat kaikai buai na simok samting. Na ol or drink, or chew betel nut or smoke. i no inap lukim ol man tu. Sapos man They must keep out of the sight of lukim ol, o kaikai nabaut, pen bai no men on the way. If they eat first, or inap holim gut rop, na pen bai no inap are seen by a man, the dye will not lait. Ol meri save boilim dispela ol skin be bright and will not dye the string diwai na plaua long wara wantaim rop correctly. They boil this bark with ol wokim long Naie (Plate 1-5, 1-6). Ol the other bark and flowers and the bai statim long taim san kamap na em string they have prepared from the bai go inap long belo. Belo stret bai Abroma augusta vine (Plate 1-5, ol rausim long paia. Ol meri save tok 1-6). The dye must begin to boil as the olsem, ‘san bai pulim kala bilong pen sun rises and cook until noon. When na mekim i go ret na i lait olegta’. the sun is directly overhead, the dye Ol meri bai taitim dispela retpela rop is removed from the fire. Women say wantaim sampela waitpela rop bilong that the bright red colour of the string wokim kala na bilas bilong purpur. is drawn into the fibres by the sun as it rises to the zenith. Once dyed red, the string is tied along with un-dyed white string to generate different patterns.

8 Sapta Wan | Chapter One

Plate 1-10: Kako’ping (ingredient for red dye)

Plate 1-11: Kako’ping (ingredient for red dye)

9 Reite Plants Ataki’taki Ingredient for red dye

Bilong bilasim purpur Naie Decorating Abroma augusta skirts Ataki’taki em i wanpela plaua (Plate 1-12, 1-13). Em save kamap arere long The unidentified species (Plate 1-12, wara. Taim ol meri save wokim pen 1-13), called Ataki’taki in Nekgini, is a bilong purpur Naie (Plate 1-5, 1-6), flowering shrub that grows by streams ol bai kisim retpela plaua bilong en, and rivers. When women make dye na bungim wantaim skin diwai bilong for string skirts (Abroma augusta Plate Kako’ping (Plate 1-10, 1-11) na Ropie 1-5, 1-6) they gather the red flowers of (Plate 1-14) bilong kukim retpela pen. this shrub and boil them with the bark of Kako’ping (Plate 1-10, 1-11) and Ropie (Plate 1-14) to make the red dye. Ropie

Bilong bilasim purpur Naie Ingredient for red dye

Ropie em i wanpela diwai (Plate 1-14). Decorating Abroma Sapim skin bilong en, na bungim skin diwai wantaim Kako’ping (Plate augusta skirts 1-10, 1-11) na Ataki’taki (Plate 1-12, The unidentified species known as 1-13) bilong kukim retpela pen bilong Ropie in Nekgini, is a tree (Plate 1-14). purpur Naie (Plate 1-9). Shave the bark of this tree and mix the bark with Kako’ping (Plate 1-10, 1-11) and Ataki’taki (Plate 1-12, 1-13) and boil together to make the red dye for women’s skirts (Plate 1-9).

10 Sapta Wan | Chapter One

Plate 1-12: Ataki’taki (ingredient for red dye)

Plate 1-13: Ataki’taki Plate 1-14: Ropie (ingredient for red dye) (ingredient for red dye)

11 Reite Plants Kananba Pueraria pulcherrima4

Rop bilong wokim bilum Vine for making string bags

Taim yu wokim rop bilong Kananba After rolling the Pueraria pulcherrima pinis, bai yu kolim ‘yaaki’. Na taim vine fibres into string, the string is yu painim long bus (Plate 1-15), bai called ‘yaaki’. And when looking for yu tok, ‘mi painim yaaki’. Bipo yet ol i this vine in the bush (Plate 1-15), one save yusim dispela, na i kam long nau says, ‘I am looking for yaaki’. For a yet, planti ol meri i save wokim. long time we have used this vine, and even now, many women make the I gat faivpela kain bilum (au) long string and weave the string bags. dispela hap long Raikos. There are five types of string bag in 1. Ausakwing em ‘bikpela bilum’ this part of the Rai Coast. (Plate 1-16). Em bilong pulimapim kaikai, paiawut na ol kain 1. Ausakwing is a ‘big string bag’ samting, olsem kain kain wok (Plate 1-16). It is used for carrying bilong bikpela bilum. Em bilong garden produce, firewood and karim long het. other sorts of things carried in a 2. Aupatuking em ‘liklik bilum’ large string bag. It is carried with (Plate 1-17). Em bilong yusim taim the strap across the forehead and i go painim liklik kaikai, olsem the bag itself is slung over the back. kumu nabaut, na pulimapim. Man 2. Aupatuking is a ‘small string bai karim long sol na meri bai bag’ (Plate 1-17). It is used when karim long het yet. collecting small amounts of 3. Autandang em ‘liklik bilum garden produce, such as leafy bilong karim ol samting bilong vegetables. Men carry them over wan wan’ (Plate 1-18). Em bilong the shoulder, hanging at the side, pulimapim ol buai, daka, kambang and women carry them across the mambu, smok nabaut, na ol head. narapela liklik samting. Olgeta 3. Autandang is a ‘small string bag taim bai stap long sol bilong man for personal items’ (Plate 1-18). na long meri bai stap long het. I This small string bag is used to go we, olgeta taim bai lukautim carry betel nut, betel pepper, lime dispela ol samting bilong wan wan container, tobacco and other small (tandang). things. At all times men carry an autandang over the shoulder. Women also carry them. Where ever one goes, this bag keeps personal belongings close by.

4. Pueraria pulcherrima (Koord.) Koord.Schumacher (Fabaceae). Alternative identification: Canavalia cathartica/papuana (Fabaceae/Leguminosae). 12 Sapta Wan | Chapter One

4. Aukekeri em ‘bilum i gat malen’ 4. Aukekeri is a ‘string bag with (Plate 1-19). Em bilong bilasim a special design’ (Plate 1-19). ol manki taim ol i go long haus It is given to newly initiated tambaran. Dispela bilum i gat kala men as part of their decoration na malen bilong en. Nem bilong on emergence from seclusion malen em artikukung (skru bilong with the spirits. This string bag han). Artikukung em piksa bilong has a particular pattern called ol wailman bilong bus. Dispela ol artikukung (elbow design). The wailman i gat krungut skru, na design represents the wild spirit olsem kala em bihainim han bilong men of the higher forest who have dispela wailman. Krungut skru em bandy legs and bent knees, and luk olsem artikukung bilong yumi that is why we call the design by ol man, olsem mipela save kolim this name. Initiated boys must malen long dispela nem. Taim carry the mark of these wild men ol manki bin go long bus o haus when they emerge from their tambaran, ol i mas karim dispela initiation to show they have been mak bilong wailman, na kamap long hidden away with wild spirits. ples. (Ol manki ol i go hait, olsem ol During traditional ceremonies, i makim ol wailman bilong bus, na women can carry these string ol i mas soim dispela mak taim ol i bags when they sing and dance. raun bihain long lukim tambaran.) And women can make them for Taim bilong singsing, ol meri inap themselves and may carry these long karim tu na singsing. Na ol string bags for personal items. But meri ken wokim bilong ol na karim their main use is for decorating raun, em bai tandang bilong ol. initiated boys. All boys who are Tasol bikpela samting em long ol initiated together must carry the manki i go long bus. Taim ol manki same design. lukim tambaran, olgeta manki i 5. Nek’au is a ‘baby’s string bag’ mas karim wankain kala na karim (Plate 1-20). It is not to be used dispela bilum na kam. Olgeta bai for carrying food or firewood, or inapim dispela kain. I no inap anything else; it is dedicated and wanpela bai nogat. made for carrying a particular 5. Nek’au em ‘bilum bilong pikinini’ baby. When a baby is born, the (Plate 1-20). I no inap long umbilical cord of the newborn is pulimapim ol kaikai o paiawut tied to the mouth of the string bag. o wanem; em bilong bebi stret. The presence of the umbilical cord Nupela pikinini kamap, ol i shows its purpose and prevents bai kisim butoma bilong en na any other use (Plate 1-21). hangamapim long maus bilong bilum. Butoma long maus bilong bilum em makim olsem dispela bilum em bilong pikinini stret na noken pulimapim narapela samting (Plate 1-21). 13 Reite Plants

Plate 1-15: Kananba (Pueraria pulcherrima)

14 Sapta Wan | Chapter One

Plate 1-16: Ausakwing. Plate 1-17: Aupatuking. Big string bag. Small string bag.

Plate 1-18: Autandang. Plate 1-19: Aukekeri. String bag Small string bag for personal items. (bilum) with pattern/design and typical small shell decoration. Above the finished bag is a half finishedaukekeri to illustrate the process of looping using cut leaf batons as guides.

15 Reite Plants

Plate 1-20: Nek’au. String bag used for carrying a baby.

Plate 1-21: Butoma i stap long maus bilong Nek’au. Umbilical cord attached to the baby’s string bag.

16 Sapta Wan | Chapter One Kaatiping Leaf for green dye

Bilong wokim kala long Dye used in string bag bilum designs

Ol meri save yusim lip bilong Kaatiping Women use leaves of this unidentified (Plate 1-22) long putim kala long rop species, we call Kaatiping (Plate 1-22), bilong bilum (Plate 1-23). Taim ol to dye the string used for string bag wokim aukekeri (Plate 1-19), ol bai making (Plate 1-23). When they make rabim Kaatiping long sampela rop. Ol string bags with designs (Plate 1-19), wokim pinis (yaaki) na em bai kamap they rub the finished string with this na stap grin moa (Plate 1-24). plant, which stains it with a long lasting green colour (Plate 1-24).

Plate 1-22: Kaatiping (leaf for green dye)

17 Reite Plants

Plate 1-23: Rabim lip bilong Kaatiping long rop bilong givim kala long en. The sap found in the leaves of this unidentified species is used to dye the string.

Plate 1-24: Yaaki wantaim kala bilong Kaatiping. String coloured with Kaatiping dye.

18 Sapta Wan | Chapter One Giramung Elmerrillia tsiampaca5

Bilong wokim garamut For making slit-gong drums Giramung (Plate 1-25 1-26) mipela yusim long wokim garamut. Wok Elmerrillia tsiampaca wood (Plate bilong garamut, em bilong singautim 1-25, 1-26) is used to make slit-gong ol man (Plate 1-27). Olgeta taim bai drums. The slit-gong drum is a large yu yusim olsem. Nambatu samting idiophone used to communicate em olsem yu wokim pati kaikai bai between hamlets using a series of yu paitim garamut insait long haus coded beats (Plate 1-27). They are still tambaran, na bai yu kolim olgeta used daily for this purpose. They are kaikai samting yu putim long bet, also used to accompany spirit voices bilong givim long ol man. Long dispela when spirits are enclosed in the men’s 6 as mipela save wokim garamut. house, and to announce the kinds and Tu, mipela save yusim dispela diwai amount of foods such as meat piled up for others to receive in exchange at Giramung long wokim plet diwai, 6 na stori olsem wanem yu wokim, em the time of these ceremonies. wankain stori bilong wokim wantaim This wood is also good for making Suarkung (Sapta 1) tasol. wooden bowls and plates. The method for making these wooden dishes is as described for Nauclea sp. (Chapter 1).

Plate 1-25: Giramung (Elmerrillia tsiampaca)

5. Elmerrillia tsiampaca (L.) Dandy (Magnoliaceae). 6. Yu ken lukim wanpela pepa James bin raitim (Leach 2002), long kisim fulstori bilong garamut. See Leach (2002) for details of the construction and importance of the slit-gong drums to Nekgini speakers. 19 Reite Plants

Plate 1-27: Giramung diwai ol wokim pinis etpela garamut long en, Reite ples, 1995. Plate 1-26: Giramung (Elmerrillia A whole Elmerrillia tsiampaca tree, tsiampaca) made into eight slit-gong drums, Reite 1995.

Suarkung Nauclea sp.7

Bilong wokim plet diwai For making wooden plates and bowls Suarkung (Plate 1-28, 1-29). Plet diwai, i gat tripela kain. Mipela save yusim Nauclea sp. (Plate 1-28, 1-29). There wanpela kain planti. Dispela em are three kinds of wooden plate here. raunpela plet, na mipela save kolim We use one particular kind everyday. maibang utung (Plate 1-30). Dispela This plate is round and shallow and kain plet i save kam long san i kamap, we call this plate maibang utung (Plate na mipela makim long nem bilong ples 1-30). This style of plate comes from long hap, Maibang. the east and in the past we traded to get these plates with people from Maibang.

7. Nauclea sp. or Neonauclea sp. (Rubiaceae). 20 Sapta Wan | Chapter One

Narapela em sisak utung. Em olsem A second kind is called sisak utung. It kanu. Ol lain long ailan na nambis looks like a canoe. Coastal people and save wokim dispela plet bipo. Nau people from the Siassi Islands (Figure sampela taim mipela ken wokim. 1) used to make these. Now, sometimes we make them. Narapela em tundung kondong8; em tokples bilong ol N’dau, long bus The other kind of bowl came to us antap. Tundung em saplang, na kondong from the south, from higher in the em plet. Dispela bai raunpela na dip Finisterre Mountain Ranges (Figure moa na bai yu ken saplang ol kaikai. 1) where people speak the N’dau Ol tumbuna save baim ol dispela plet language. The N’dau call them tundung long ol long bus. Kanu ol i save kisim kondong which means ‘mortar bowl’. long ol nambis. Maibang utung ol i This bowl is used for pounding tubers kisim long man i stap long san i kamap. and nuts into a paste. It is round and Mipela stat long wokim ol plet diwai very deep. long taim bilong tumbuna bilong mi. Mipela save baim meri na pikinini In the past we traded to get wooden wantaim ol plet na bungim wantaim plates (utung in Nekgini) from ol narapela bilas bilong tumbuna. people to the west and higher in the mountains. We started to carve them Ol tumbuna save kaikai long dispela ourselves around the time of Porer’s plet. Nau plet bilong ol waitman i grandfather, around the turn of the kam, tasol mipela save yusim plet twentieth century. We use them along diwai yet. Ol man long ples yet, na with other ancestral wealth to make longwe wantaim, ol laikim na ol save payments for wives and children. kam baim dispela ol plet long mipela. Our ancestors ate from this plate. Even now the white man’s plates are here, we still use our wooden plates. They are very popular and people travel long distances to trade with us for them, as well as buy them for money.

8. Tundung kondong em tok ples N’dau na em minim plet bilong smesim ol kaikai wantaim stik. Tundung minim stik bilong smesim kaikai na kondong em minim plet. Long tok ples Nekgini stret, plet em i utung. 21 Reite Plants

Plate 1-28: Suarkung (Nauclea sp.)

Plate 1-30: Porer bilasim nupela raunpela plet diwai (maibang utung). Plate 1-29: Suarkung (Nauclea sp.) Porer decorating a new round plate.

22 Sapta Wan | Chapter One Gnarr Pterocarpus indicus9

Bilong wokim kundu For making hourglass drums Blut bilong Gnarr (Plate 1-31, 1-32) mipela save kisim na taitim skin We use Pterocarpus indicus (Plate bilong palai (Plate 1-33). Em olsem 1-31, 1-32) for the body of the drum glu. Kundu (Plate 1-34) em bikpela and the sap is used as glue to fasten the insait long singsing tambaran bilong drum skin around the closed end of the mipela. Yu ken sindaun long haus na drum (Plate 1-33). The hourglass drum paitim long hamamasim yu yet, tasol is used for dancing and singing with taim bilong man i dai, em bai nogat the spirits (Plate 1-34). People also tru. Nau planti man long PNG ol i save enjoy drumming inside their houses, laikim kain kundu olsem, na ol i save but is strictly forbidden when anyone baim long mipela. in the area is in mourning. Nowadays, many people throughout PNG buy our drums.

Plate 1-31: Gnarr (Pterocarpus indicus)

9. Pterocarpus indicus (Leguminosae), rosewood. 23 Reite Plants

Plate 1-32: Gnarr (Pterocarpus indicus)

Plate 1-33: Mipela save yusim blut Plate 1-34: Kundu wantaim skin bilong Gnarr long pasim skin palai palai. bilong kundu. Hourglass drum with lizard skin Pterocarpus indicus sap is used membrane. as glue to attach the lizard skin membrane to the hourglass drum.

24 Sapta Wan | Chapter One Riking Glochidion submolle10

Pen bilong plet na kundu Varnish for bowls and drums Dispela em i blakpela pen bilong tumbuna. Ol save kisim blut bilong This is black paint from the time of dispela diwai na penim plet na kundu, our ancestors. Sap from the Glochidion na ol narapela samting yu laik bai submolle tree (Plate 1-35, 1-36) is used gat blakpela kala long en. Kisim blut for varnishing bowls and drums and bilong dispela diwai Riking (Plate other things that need a black colour. 1-35, 1-36) olsem: kisim skin bilong To obtain the sap from this tree: get diwai, paitim, malumalu, putim liklik the bark, pound it until softened, wara, tanim, na blut bilong en bai go and add a little water and the sap daun (Plate 1-37). Kisim blakpela sit will be released when you squeeze it bilong paia long diwai Morakung (Plate (Plate 1-37). Get the ashes from burnt 1-38), tanim wantaim, na penim, na Trichospermum tripixis wood (Plate pen bai no inap lus. 1-38) and mix them with the sap, then Narapela diwai olsem galip paint the surface coat, and the paint (Kangarang’aring) long bus, mipela will not rub off. save kukim gris o wel bilong en, na We burn the solidified sap from smok bilong en em blakpela. Boinim another tree, Kangarang’aring, like the pen long dispela, na em bai strong. chestnut tree (Canarium polyphyllum) Hap long dispela Riking i stap, nau found in the bush, to generate a black, bai yu vanisim pen, na em bai strong resinous smoke to seal the painted olgeta. Bihain nau, yu ken bilasim. surface. Paint the whole object again with Glochidion submolle sap, and the paint will last for many years. Designs are carved in the surface after the paint is dry.

10. Glochidion submolle (Laut. & Schum.) Airy Shaw (Euphorbiaceae). 25 Reite Plants

Plate 1-35: Riking (Glochidion Plate 1-36: Riking (Glochidion submolle) submolle)

Plate 1-37: Rausim blut bilong Riking. Squeezing varnish from Glochidion submolle bark.

Plate 1-38: Penim plet diwai wantaim blut bilong Riking. Painting a wooden plate with Glochidion submolle varnish.

26 Sapta Wan | Chapter One Morakung Trichospermum tripixis11 Bilong givim blakpela kala long pen For making varnish black

Blakpela sit bilong diwai Morakung Charcoal of Trichospermum tripixis paia em bilong putim kala long pen. wood fire gives the paint a very Dispela Morakung (Plate 1-39, 1-40) black colour. The procedure using mipela yusim long wokim blakpela Trichospermum tripixis (Plate 1-39, pen wantaim blut bilong diwai Riking 1-40) to make wood paint is described (Plate 1-37, 1-38) olsem long penim ol in more detail under Glochidion samting em mas gat blakpela kala long submolle (Plate 1-37, 1-38) and can be en (Plate 1-41). seen being applied to a wooden plate in Plate 1-41.

Plate 1-39: Morakung Plate 1-40: Morakung (Trichospermum tripixis) (Trichospermum tripixis)

11. Trichospermum tripixis (K. Schum.) Kosterm. (Malvaceae s.l.). Alternative identification:Triumfeta sp. (Tiliaceae). 27 Reite Plants

Plate 1-41: Penim plet wantaim sit bilong Morakung diwai na blut bilong Riking. Trichospermum tripixis charcoal rubbed into the surface of a wooden plate with Glochidion submolle varnish.

Oiyowi Ficus sp.12

Bilong wokim ‘wail stik’ For making temporary bilong paitim garamut ‘wild’ slit-gong beaters

Oiyowi diwai (Plate 1-42, 1-43). From the Ficus tree (Plate 1-42, 1-43). Wail tambaran (kaap sawing) kaikai When the wild spirits have hollowed garamut pinis (Plate 1-27), bai yu the Elmerrillia tsiampaca slit-gong kisim dispela Oiyowi diwai, na paitim logs (Plate 1-27), get a Ficus sp. stick ol garamut ‘toking sawing’ wantaim and beat them with the rhythm called dispela wailstik, o, ol i save kolim ‘stik ‘wild stick’. Beat them in order from nogut’. Paitim i go long kru bilong the base of the slit-gong tree to its top. garamut diwai, i slip olsem wanem, At the top of the tree, throw the stick yu tromoi stik i go long bus olsem. into the forest. The assembled men all Nau bai ol man singaut wantaim. Bai shout together. Throwing this stick mekim pairap bilong garamut kamap away will make the sound of the slit- gut. Yu no tromoi dispela stik, dispela gongs clear. If the stick is not thrown pairap bai daunim pairap bilong away the bad beat will remain. We do garamut. Mipela save wokim olsem this when we make slit-gong drums. taim mipela save wokim garamut.

12. Ficus sp. (Moraceae). 28 Sapta Wan | Chapter One

Plate 1-42: Oiyowi (Ficus sp.)

Plate 1-43: Oiyowi (Ficus sp.)

29 Reite Plants Rongoman Dracaena angustifolia13 Bilong wokim ‘stik bilong ples’ For making permanent Stik bilong ples (tukung maning). slit-gong beaters: ‘village/ Gutpela stik bilong paitim garamut tame’ stick na nek bilong en bai kamap ples klia. Stik bilong Rongoman14 diwai em ‘Tame stick’. Good stick for beating strongpela diwai (Plate 1-44, 1-45), the slit-gong and sound of the beat tasol i no strongpela tumas. Paitim is clear. Sticks of the Dracaena 14 garamut wantaim dispela stik (Plate angustifolia wood are strong (Plate 1-46), na i no inap brukim garamut. 1-44, 1-45), but not too hard. It will Taim tambaran wokim garamut i stap, not damage the slit-gong. When the ol bai paitim long dispela stik tasol, spirits have done their work to make na taim garamut kamap long ai bilong the drum, this is the only stick that manmeri, bai nogat mak bilong stik i can be used to beat it, and when the stap long en. drum appears in the village, no marks will be found on the slit-gongs (Plate 1-46). It is used after ‘wild stick’ has been thrown away.

13. Dracaena angustifolia (Dracaenaceae). 14. Long narapela wok bilong Rongoman, lukim Sapta 6. For uses of Dracaena sp. see Chapter 6.

30 Sapta Wan | Chapter One

Plate 1-44: Rongoman Plate 1-45: Rongoman (Dracaena angustifolia) (Dracaena angustifolia)

Plate 1-46: Garamut wantaim stik bilong ples long Reite Yasing, 1995. Slit-gongs with beaters lined up in Reite Yasing village, 1995.

31

Sapta Tu Chapter Two Wokim samting Working with bilong tambaran, spirits and love bilong rausim magic tewel, na bilong marila

Mipela long Reite save long planti ol Here in Reite, we hold strong to our samting bilong pasin kastom na wok customs and ways, and we know of wantaim ol masalai na tewel. many plants to assist in working with spirits and ancestors. Reite em i gat wanpela tambaran bilong ol man. Em i haitpela samting. Reite has a male cult. The activities of Mipela save kolim tambaran, Kaapu, the cult are secret and shared only by long Tokples Nekgini. Ol pikinini na initiated men. Women and children meri no inap save long tambaran na are strictly prohibited from seeing ol i no inap lukim ol samting bilong the objects of the cult and the spirits. tambaran. Em i tambu tru. Olsem i no These restrictions mean knowledge of olgeta manmeri save long ol dispela the uses of the following plants are we bilong yusim ol plant. not publicly known. The spirit cult in the Nekgini language is called Kaapu. Ol sampela samting long dispela sapta i stap strongpela tru insait long Some of the plants described in this laip bilong mipela. Luhu mipela save chapter are central to our way of life. yusim long olgeta samting. Em save Etlingera amomum is very important haitim man long pawa bilong ol tewel to us and used for everything. It nabaut na em save mekim ol samting protects people and other plants nogut ranawe long ol man. Manieng from the power of spirits and makes em i bikpela samting bilong mipela. malevolent power ineffective. The Em i gat strongpela smel bilong en aromatic ginger, Manieng, is also na mipela save kolim ‘smel gorgor’. very important. It is called ‘aromatic Dispela smel save singautim ol tewel ginger’ because its pungent musty long i kam klostu na mipela save smell draws spirits close. We use it for yusim long planti wok. many things where the aid of spirits is required.

33 Reite Plants

Wanpela samting mipela save long There is a kind of decoration we make wokim em i wanpela kain bilas bilong for the male cult house at ceremonial haus tambaran. Mipela save kolim times. It is called ‘tse’tsopung’. We dispela bilas tse’tsopung. I gat sampela have ways of decorating tse’tsopung so we bilong mekim em kamap wantaim it contains spiritual power. That work pawa. Dispela wok em save yusim ol depends on certain plants. When the plant. Taim tse’tsopung i stap long post is installed in the cult house, haus, ol man save onarim em olsem people must treat it with respect as if it wanpela man. James em putim piksa were a person. James has put a picture bilong tse’tsopung long dispela hap we of tse’tsopung with the information mipela stori long Kisse’ea, olsem na yu about Tapeinochilos piniformis in this ken luk save. chapter, so people can see one of the things we make for ceremonies. Long ples, ol man save olsem meri bai no inap maritim man nating. Mipela In the village, we know that a woman save yusim ol marila o pawa bilong would never marry a man without pulim meri (lukim Leach 2003: 70–71). love magic (see Leach 2003: 70–1). Dispela pasin em i gat nogut bilong However, this practice does have en. Olgeta man save yusim, tasol sapos some drawbacks as when one of our em wanpela susa bilong yu, na ol man kinswomen falls in love, her brothers pulim en long marila, bai yu belhat tend to react with anger at the nogut. Dispela em wanpela kastom imposition on her. James has written tru bilong mipela, olsem James em bin a lot about this custom and how it fits raitim planti long ol Nekgini kastom into kinship and our wider culture. (lukim ‘Ol narapela buk na pepa Each area and even individuals have bilong James Leach’, stap baksait different ways of performing love long buk). Olgeta liklik ples i gat we magic and use many different plants. bilong ol yet long wokim marila. I no These plants will not work as love inap long wokim olsem mipela stori magic without the correct spells. long hia, yu mas i gat hap tok bilong A few examples of how plants are en, na em bai wok. Long dispela hap used in love magic are presented here. sapta, mipela putim wan wan bilong luk save tasol.

34 Sapta Tu | Chapter Two Luhu Etlingera amomum1

Gorgor: bilong stopim pait For making peace

Ol tumbuna save yusim dispela Luhu Our ancestors used Etlingera amomum (gorgor) (Plate 2-1, 2-2) bilong kolim (Plate 2-1, 2-2) to calm people and olgeta samting olsem pait, kros, posin, spirits, to stop fights and arguments, sanguma na marila. Yu ken stopim na and counteract the power of sorcery. kolim long dispela. Em i kol tru, yu It is planted in gardens to discourage ken kolim marila. Olgeta samting i mas pests. i gat gorgor insait. Long gaden mipela planim bilong stopim ol binatang Our first ancestor, Patuki decreed kam kaikai lip bilong taro o wanem that there would be a ‘Luhu man’ in samting. every place who stops sorcery and fighting. In situations where spirits or Bipo ol tumbuna save stopim pait sicknesses cause a maleficent influence wantaim dispela samting. Luhu ai on a person, Etlingera amomum can be em man bilong stopim posin o pait. used to free them from that influence. Patuki yet wokim olsem. Tewel bilong It has the power to stop the causes of man kam givim yu sik, yu ken kisim sickness and anger. na toktok long en wantaim gorgor, na tewel em bai lusim yu. Ol manki stap long bus, husat man i laik go lukim ol, ol ken krungutim lek bilong posin o wanem, na gorgor bai kolim, olsem yu mas kisim gorgor na go wantaim. Masalai ples givim yu sik, yu ken kisim gorgor na go toktok na ol bai lusim yu. Ai bilong wara kisim tewel bilong manki, kisim gorgor i go na putim long ai bilong wara. Singautim tewel bilong manki na kisim lip bilong gorgor gen, na karim wantaim wara i go na wasim manki na sik bilong en bai pinis.

1. Etlingera ?amomum (Zingiberaceae), gorgor, ginger. 35 Reite Plants

Em save mekim samting kol, na em save This ginger has the strength to stopim samting; pinisim pawa bilong counteract any adverse power. The samting. Taim man i dai na yu kam family of a recently deceased person ausait long haus, ol lain bilong en bai passes through a split Etlingera go namel long gorgor. Ol tewel bai no amomum stem when they come out inap bihainim ol o givim sik long ol. Yu of mourning. Etlingera amomum is ken tokim man i gat kros long tingim essential in all ritual work, such as that gorgor, na em bai lusim kros bilong in a garden to protect the practitioner en. Olsem planim yam, taro, o wanem and placate the spirits. samting, olgeta i mas i gat gorgor tasol.

Plate 2-1: Luhu (Etlingera amomum) Plate 2-2: Luhu (Etlingera amomum)

36 Sapta Tu | Chapter Two Manieng Aromatic ginger2

Bilong pulim tewel bilong To attract spirits of all olgeta samting kinds

Dispela Manieng (Plate 2-3, 2-4) mipela This unidentified aromatic ginger yusim long pulim tewel bilong ol yam (Plate 2-3, 2-4) attracts the spirits of na taro, bilong painim abus, tewel yam and taro, the spirits that assist bilong man i dai, na tambaran. Bai with hunting, ghosts, and spirits of yu kaikai na spetim dispela samting growth and change; all respond to na ol tewel bai kam klostu. Ol save Manieng. When one chews a piece of tok: Manieng pecaret nekoneko kaaping this ginger and then spits it in a spray, apiwi (smel bilong Manieng bai pulim the spirits will draw near. We have ol tewel i kam). a saying that, ‘the smell of Manieng attracts the spirits’.

Plate 2-3: Manieng (aromatic ginger)

Plate 2-4: Manieng (aromatic ginger)

2. Unidentified species, smel kawawar, aromatic ginger. 37 Reite Plants Kuping Cinnamomum sp.3

Skin diwai bilong rausim Bark for banishing spirits tewel The taste of this Cinnamomum sp. Skin bilong dispela Kuping (Plate 2-5, (Plate 2-5, 2-6) bark is very hot. When 2-6) em i hat moa. Man sik long yam a person is sick due to yam or taro o taro, wokim hap tok bilong yam, spirits, he calls the spirit’s name and na spetim Kuping, na sik bai pinis. spits out the Cinnamomum sp. bark Sapos wanpela tewel wok long kam in a spray. The strong, hot smell will long haus bilong yu, pairap long nait deter the spirit causing the sickness. nabaut o kain olsem, o sapos brata This bark works in the same way for bilong yu i dai, o yu kaikai buai long the spirits of recently deceased people han bilong ol husat i bagarapim em; who may be loitering and disturbing em bai kam long haus na yu ken kisim you. It is often used in conjunction Kuping na spetim wantaim nem bilong with a spell in the name of a wild dog waildok, na tewel bai lusim yu. Em i to chase spirits away. This also works hatpela samting, na smel bilong en em if someone is cross with you, and your i kik moa. Ol tewel bai ranawe long child is restive and unhappy because en. Sapos pikinini bilong yu krai krai, that person’s spirit is close to them. yu ken kolim nem bilong wanem man The only spirits that Cinnamomum sp. i gat kros wantaim yu, na tewel bilong bark will not deter are the spirits of en bai lusim yu. O masalai bihainim springs and streams. When water takes yu, na mekim pikinini krai, yu ken your spirit, it will require treatment kolim nem bilong waildok, na spetim. with ginger to return your spirit (see Wara tasol bai nogat. Taim wara kisim Etlingera amomum, Chapter 2). tewel bilong yu, yu mas pulim wara wantaim gorgor, na bringim tewel i kam bek long wara (lukim Luhu, Sapta 2).

3. Cinnamomum sp. (Lauraceae). 38 Sapta Tu | Chapter Two

Plate 2-5: Kuping (Cinnamomum sp.) Plate 2-6: Kuping (Cinnamomum sp.)

Sisak warau Pandanus sp.4

Bilong rausim ol tewel na To remove spirits doti attached to the body

Wail marita save kamap long bus. This wild Pandanus sp. (Plate 2-7, Warau ol kolim bikpela lip na marita 2-8) grows in the bush. Warau refers bilong dring em narapela. Bilong dring to the large leaved variety. The edible ol save kolim misi. Sisak warau (Plate form of wild pandanus is different 2-7, 2-8) em i samting bilong rausim ol and is called misi in Tokples Nekgini. tewel bilong man, o meri, taim yu slip Pandanus sp. works to free the body of pinis wantaim em. Yu mas brukim lip, spirits and pollution, especially those na go namel, na kamap long hap sait. attached through sexual intercourse, Long dispela rot, yu rausim ol doti o sorcery or poisoning. To remove tewel nogut. such spirits, one must break the leaf lengthways and step through it.

4. Pandanus sp. (Pandanaceae), wail marita, wild pandanus. 39 Reite Plants

Bipo, taim ol tumbuna laik go wokim When our ancestors made bush huts haus long bus bilong painim abus for hunting expeditions and to trap na wokim kalabus bilong abus, ol animals, the shoots of this Pandanus bai kisim kru bilong Sisak warau na sp. were boiled and eaten with sweet kukim wantaim kaukau long sospen. potato prior to hunting. Any spirits Wanem kain doti (samuw) bilong or devils caused by the polluting meri, o kaikai nabaut, o posin; em influences of women, food or poison bai rausim. Tewel bilong husat bai no were thereby countered prior to inap bihainim yu moa. Long Tokples hunting expeditions. Nekgini ol i save kolim kaap arerenung long rausim tewel na samuw yakas arerenung long rausim doti.

Plate 2-7: Sisak warau Plate 2-8: Sisak warau (Pandanus sp.) (Pandanus sp.)

40 Sapta Tu | Chapter Two Kunung Endospermum labios5

Bilong daunim narapela To elevate oneself

Dispela Kunung diwai (Plate 2-9, 2-10) Endospermum labios (Plate 2-9, 2-10) bai daunim olgeta narapela samting suppresses the growth of any other i kamap long as bilong en, ol gras o plants, such as grasses and shrubs wanem samting. Ol diwai tu bai drai, that grow around its base. This tree na em bai kliaim rot bilong en. Olsem is considered dry and it eliminates mipela save tok, ‘em bilong hatim everything that hampers its growth. skin’. We say it is for making your skin hot. Taim ol manki i go long bus, ol bai go When boys are initiated they climb antap long dispela diwai, na blakpela this tree and the black ants that anis bilong diwai bai kaikaim ol, na live in it bite them and they remove ol bai rausim isi isi. Ol wara bilong them carefully. The ants transfer diwai bai go insait long skin bilong ol, Endospermum labios sap through na mekim ol hat. Taim mi laik kisim the skin which makes the boys hot. ol manki i go long bus bilong mekim When we prepare boys for the ritual ol gro, ol mas lusim wara na draim to make them grow during initiation, skin wara bilong ol pastaim. Mi bai they give up drinking water and givim ol Kunung wantaim kulau, na ol their skin becomes dry. We give them mas gro olsem dispela diwai. Samting Endospermum labios sap with the milk save kukim ples, bai ol manki wokim of a young coconut to drink to make wankain. Ol meri bai laikim ol. them grow like the Endospermum labios, displacing those around them. Just as this tree ‘burns’ the ground around it, the boys will have a similar effect and women will fall in love with them over other men.

5. Endospermum labios Schodde (Euphorbiaceae). Alternative identification: Macaranga sp. (Euphorbiaceae). 41 Reite Plants

Narapela wok bilong en em olsem: This species is also used when visiting mipela i gat wanpela kastom, mipela trade partners to encourage their save tok yallo. Yallo em olsem yu generosity. A customary practice of kisim abus o wanem samting na go eliciting valuables from such partners givim long wantok bilong yu. Em is called yallo. In this practice, one lukim dispela samting bilong yu, takes some meat or some other good na em mas laikim dispela samting, thing and gives it to a friend. They na bekim wantaim wanpela gutpela will see what you have brought and be samting bilong en. Em yallo. Taim moved to give you something valuable yu laik wokim olsem, yu mas raunim in return. If you pass a cordyline dispela presen bilong yu givim long (Cordyline fruticosa, see Plate 3-4) leaf wantok wantaim lip bilong tanget, na around your offering and tie the leaf yu go pasim lip tanget long han bilong to an Endospermum labios branch, dispela Kunung diwai. Em bai mekim your friend will like the look of your dispela wantok laikim samting yu present enough to give you something givim em, na em ken bekim wantaim very valuable. gutpela samting. Similarly, when going to the market, Wankain, taim ol meri i laik go maket, women pass cordyline leaves around ol ken raunim samting wantaim their produce and then tie them in the tanget na pasim long han bilong branches of an Endospermum labios dispela diwai. Ol man kamap na lukim tree, people are attracted and are keen samting bilong ol, ol bai laikim, na to buy their produce. pinisim hariap.

Plate 2-9: Kunung (Endospermum labios) Plate 2-10: Kunung (Endospermum labios)

42 Sapta Tu | Chapter Two Piraaking Pennisetum macrostachyum6 Pinisim tambu long wara

Taim lusim wara, o planim ai bilong For ending a time of taro, na wok pinis, bai yu spetim being tabooed from water dispela Piraaking (Plate 2-11, 2-12), na pawa bilong tambu bai no inap go Pennisetum macrostachyum (Plate aut. Kaikai bun bilong en namel long 2-11, 2-12) is used for when one gives ol lip, na spetim, na tambu bai pinis, up water (for ritual ‘heat’), planting tasol pawa bai stap. Wokim olsem, na taro buds, or finishing other ritual pawa bilong tambu bai no inap go aut work. One must spit the Pennisetum taim yu kaikai nabaut gen. macrostachyum before breaking taboos observed. When the stem is chewed and then spat out after planting taro, the power of the ritual preparations of the taro will remain even though you eat from many hands again, and do not observe the taboos any more.

Plate 2-11: Piraaking (Pennisetum macrostachyum)

Plate 2-12: Piraaking (Pennisetum macrostachyum)

6. Pennisetum macrostachyum (Gramineae). Alternative identification: (Poaceae). 43 Reite Plants Saari Perfumed leaf7

Bilong sanda For perfume

Dispela Saari em smel gorgor (Plate This aromatic ginger (Plate 2-13) 2-13). Putim long bilum, bilong mekim is hung from string bags during smel nais. Taim bilong singsing, ceremonies to emanate a distinctive hangamapim long skin, bilong mekim scent. It is also used in preparation gutpela smel. Yu ken wokim sanda of perfume for dancing during bilong singsing (gneemung) wantaim ceremonies. dispela na ol narapela samting. Schismatoglottis Sirisir/Mambumaambu calyptrata8

Bilong bilasim malo bilong For decorating items of tambaran the male cult Sirisir (Plate 2-14, 2-15) em save The small flower of Schismatoglottis stap klostu long wara. Mipela yusim calyptrata (Plate 2-14, 2-15) grows bilong bilasim tambaran, bai yu close to streams and pools. It is used bungim dispela wantaim ol narapela together with other plants such as, plaua olsem: Apiyoi (wail taro), Turik wild taro, Codiaeum variegatum (Plate uptapoli (Plate 5-3), Kawara’pung, na 5-3), and Cordyline fruticosa (Plate Masau (Plate 3-24). Ol man tu save 3-24) to decorate the paraphernalia bilas wantaim ol dispela ol plaua. of the spirits, and people involved in ceremonies.

7. Unidentified species (Zingiberaceae), smel gorgor, aromatic ginger. 8. Schismatoglottis calyptrata (Araceae). 44 Sapta Tu | Chapter Two

Plate 2-13: Saari (perfumed leaf)

Plate 2-14: Sirisir/Mambumaambu (Schismatoglottis calyptrata)

Plate 2-15: Sirisir/Mambumaambu (Schismatoglottis calyptrata)

45 Reite Plants Kisse’ea Tapeinochilos piniformis9 Bilong bilasim haus tambaran wantaim Making decorated poles tse’tsopung10 for the spirit house

Dispela Kisse’ea (Plate 2-16, 2-17) Tapeinochilos piniformis (Plate 2-16, mipela yusim olsem bombom bilong 2-17) is used to decorate the tse’tsopung tse’sopung. Tse’tsopung em i wanpela (Plate 2-18, 2-19), made by the spirit mambu mipela wokim wantaim cult in seclusion, and then used to tambaran (Plate 218, 219). Mipela decorate the spirit house at ceremonial putim long haus tambaran long taim times. Our ancestors dried the stems bilong singsing. Bipo ol tumbuna save of this bamboo, before setting them kisim bun bilong en na draim em. Ol alight and scorching the skin of the save laitim Kisse’ea na boinim dispela bamboo pole. This ensures the pole mambu tse’sopung, na mambu bai takes on the look of Tapeinochilos kamap olsem dispela Kisse’ea na luk piniformis, some species of which nais long ai bilong ol man. Kisse’ea carry their dramatic flowers high save karim plaua antap, na mipela above the ground in the same way as bilasim plaua olsem long het bilong we decorate the flowers on top of the tse’sopung. Makim olsem, na tse’sopung tse’sopung pole. Using Tapeinochilos bai kamap gutpela. piniformis for tse’sopung associates the carving with the flower and makes it look good.

9. Tapeinochilos piniformis Warb. (Costaceae). 10. Tse’tsopung em i wanpela mambu mipela save wokim wantaim tambaran na putim long haus tambaran long taim bilong singsing tambaran long wokim pati kaikai (Plate 2-18, 2-19). 46 Sapta Tu | Chapter Two

Plate 2-16: Kisse’ea Plate 2-17: Kisse’ea (Tapeinochilos piniformis) (Tapeinochilos piniformis)

Plate 2-18: Tse’sopung Plate 2-19: Tse’sopung (Sarangama hamlet, 1995). (Ririnibung hamlet, 2006).

47 Reite Plants Alu karowung Piper sp.11

Rop bilong mekim marila Love charm vine

Alu karowung mipela yusim long This Piper sp. vine (Plate 2-20) is marila. Rop bilong en, em i yelo nogut very yellow. While pulling at an tru. Kisim rop bilong Alu karowung exposed root, you say the name of (Plate 2-20), na kolim nem bilong your intended conquest. If the root meri yu laikim. Sapos rop em i bruk, comes away whole, you will be able ol tok meri bai no inap kam long yu. to seduce her; if it breaks, you will Tu, yu ken sikrapim rop bilong en na not. Also, you can scrape the bark of kukim sanda bilong paspas bilong yu, the root into the perfumed parcel for na wanpela sanda bilong meri yu gat your decorative dancing armband and laik long en; sapos meri save long yu. make one the same for the girl if you Narapela rot, yu ken kukim long wel know her well enough that she will na putim long skin. accept this! This Piper sp. root can also be made into oil and rubbed on the skin. Mikung

12 Marila Vine for love magic Rop bilong Mikung (Plate 2-21), Love magic mipela yusim long wokim marila. Nogat bikpela stori bilong dispela rop This unidentified vine (Plate 2-21) tasol bai yu kisim rop bilong en, kolim is used in love magic but has no real meri na kamautim, na tanim wantaim story attached to its use. The vine sampela narapela rop na putim long is uprooted while thinking of the wel. woman’s name. It is then mixed with other vines and put in oil.

11. Piper sp. (Piperaceae). 12. Unidentified species (Menispermaceae). 48 Sapta Tu | Chapter Two

Plate 2-20: Alu karowung (Piper sp.)

Plate 2-21: Mikung (vine for love magic)

49

Sapta Tri Chapter Three Wokim ol samting Medicinal plants bilong daunim sik

Long taim bipo, ol tumbuna save In the past, our ancestors understood olsem as bilong olgeta sik i stap long that all illness came from the ill will kros o wari wantaim ol narapela man, of other people, or from spirits of o tumbuna/masalai givim sik long ol ancestors or places, and the only man. Long dispela taim bipo insait known method of causing sickness long ples bilong tumbuna bilong here was through ‘poison’. Every mipela, i gat wanpela kain rot bilong place (palem) had a poison man for givim sik long ol narapela man. their protection from others. This Mipela save kolim dispela rot, ‘posin’, was not direct chemical poisoning, na wan wan ples (palem) i gat posin but involved placing some substance man bilong ol bilong lukautim ol. I no from the person to be poisoned in a olsem posin stret. Posin em min olsem bamboo tube. We do not know about kisim hap samting bilong narapela or practice these things any more. Our na putim long mambu long paia, na fathers and grandfathers gave them up sik bai kisim dispela man. Nau yet, during the time when Yali [Singina, mipela i no save long kain samting, 1912–75] was influential on the Rai na nogat posin man i stap long Reite. Coast. Long taim bilong Yali [Singina, 1912–75], ol papa tumbuna bin lusim There was only one thing that could olgeta kain samting olsem. cure ‘poison’, a kind of ginger called Kusin tong. Our ancestors said this Long sait bilong stretim posin sik, i ginger was to ‘break the bamboo’. gat wanpela kawawar, ol kolim Kusin After eating this ginger, you would tong. Ol tumbuna bin tok olsem not die of poisoning. It is said that the dispela kawawar em bilong ‘brukim ginger ‘broke the bamboo tube’ that mambu’. Kisim dispela kawawar, contained the poison substances. Kusin tong, na yu no inap dai long posin. Bilong wanem ol i tok, ‘brukim mambu’? Em i min olsem brukim mambu bilong posin.

51 Reite Plants

Long dispela sapta, i gat ol narapela In this chapter, there are other plants samting bilong mekim sik kol. Olgeta said to ‘make sickness cold’. To the kolpela samting, i kam long hap bilong west, they have sorcery practices of san i go daun. Long san i go daun, ol other kinds and sorcerers. Ill health i gat sanguma. Em i narapela samting as a result of sorcery comes from the long posin. Taim ol lain long hap west. In the past, when those in the salim sanguma man i kam bilong kilim west sent a sorcerer to harm people in mipela, ol bai tokim ol lain bilong ol this area, they would tell any relatives long hia; ‘Sapos sanguma kisim yu, bai they had that live here that if they yu kisim ol dispela kolpela samting’. were affected by ill health, they must Nau mipela save gut long ol dispela. use certain plants to counteract the sorcery. Now we know many of these I gat wan wan ol narapela samting plants well. wantaim, bilong stopim blut na kain samting olsem, na mipela putim hia There are a few other plants we know wantaim. about which slow the flow of blood and so forth, and we have included them in this chapter.

Wariwi mapoming/ Potent medicinal Kusin tong ginger1

Brukim mambu: Kusing Counteract poison tong This unidentified ginger (Plate 3-1) is Sapos yu gat posin sik, kaikai dispela used to counter the effect of poisoning. Wariwi mapoming (Plate 3-1) na bai When eaten, it causes diarrhoea yu pekpek wara. Em olsem yu rausim which is said to remove the illness. sik. Tu, yu ken kisim lip, na rabim Leaves can also be rubbed over skin long skin, na pen bilong yu bai pinis. in the areas of the body that aches. ‘Brukim mambu’, olsem mipela tok: Kusing tong means ‘break the bamboo’ ‘Kusing tong; bilong brukim posin [containing the poison substances and mambu’. material from the victim].

1. Unidentified species (Zingiberaceae), kol kawawar. 52 Sapta Tri | Chapter Three

Plate 3-1: Wariwi mapoming/Kusin tong (potent medicial ginger)

53 Reite Plants Sowa so Pisonia longirostris2

Kolim posin Counteract poison

Dispela diwai Sowa so (Plate 3-2), inap Pisonia longirostris (Plate 3-2) works long mekim kol ol sik bilong sanguma to counter illness caused by sorcery na posin. Em i ken daunim pawa and love-spells. It is a powerful bilong marila tu; em kol samting. agent. To treat for illness due to such Taim yu laik wokim long sik yu ken sorcery; leaves or shoots can be taken kisim lip o kru, na tu, sikrapim skin or rubbed over the skin. Also, making wantaim. Em i orait long pneumonia a poultice with Crinum asiaticum tu; holim long ples we pen i stap (Plate 3-6) applied to affected areas is wantaim Kakau (Plate 3-6). effective for pneumonia.

Plate 3-2: Sowa so (Pisonia longirostris)

2. Pisonia longirostris Teijsm. & Binn. (Nyctaginaceae). Alternative identification: (Anacardiaceae). 54 Sapta Tri | Chapter Three Popitung Angiopteris evecta3

Kolim posin Counteract poison

Dispela Popitung (Plate 3-3, 3-4), Angiopteris evecta (Plate 3-3, 3-4), wankain Sowa so (Plate 3-2), em works as antidote to the effects of the bilong daunim ol sanguma na posin. lime powder that sorcerers use; similar Em bai kolim kambang nogut ol save to Pisonia longirostris (Plate 3-2). Also, wokabaut wantaim taim sanguma we make an oil from the Angiopteris kisim yu. Na tu, em bilong givim long evecta leaf midribs, for unmarried ol yangpela meri. Mipela wokim wel women. When young women have wantaim ol rop bilong Popitung, na eaten from the hands of someone marila bai no inap kisim ol. Taim ol performing love magic on them, kaikai nabaut, ol mas smelim dispela, smelling this oil will nullify its effect. na marila bai kol.

Plate 3-3: Popitung Plate 3-4: Popitung (Angiopteris evecta) (Angiopteris evecta)

3. Angiopteris evecta (Marattiaceae), turnip fern. 55 Reite Plants Makama kung Holochlamys beccarii 4

Kolim posin Counteract poison

Makama kung (Plate 3-5) mipela save Holochlamys beccarii (Plate 3-5) is yusim wantaim ol narapela samting, used in conjuction with Pisonia olsem, Sowa so (Plate 3-2) na Popitung longirostris (Plate 3-2) and Angiopteris (Plate 3-3, 3-4), bilong mekim kol ol evecta (Plate 3-3, 3-4) to counter the sik bilong sanguma. Olsem mipela impact of sorcery. The young roots bungim wantaim ol yangpela rop na and shoots are chewed. kru bilong Makama kung, na kaikai. Crinum asiaticum5 Kakau Counteract poison Kolim posin Crinum asiaticum (Plate 3-6) has Kakau (Plate 3-6) mipela yusim long already been mentioned as used with kolim sik bilong posin wantaim Sowa Pisonia longirostris (Plate 3-2) in so (Plate 3-2). Mipela paitim ol lip na conjunction with counteracting the bun bilong en, na holim long hap pen effect of poisoning. The midrib of the i kirap. leaf or young stems are pounded to a pulp and held against the painful area.

4. Holochlamys beccarii Engl. (Araceae). 5. Crinum asiaticum (Amaryllidaceae or Liliaceae). 56 Sapta Tri | Chapter Three

Plate 3-5: Makama kung (Holochlamys beccarii)

Plate 3-6: Kakau (Crinum asiaticum)

57 Reite Plants

Musiresan Rungia sp.6

‘Tumora o hap tumora’: ‘Tomorrow or the next sanguma day’: sorcery

Musiresan mipela yusim long posin This Rungia sp. is used in cases of na sanguma. Sapos ol laik kilim yu i poisoning and socery. When a sorcerer dai, ol bai tok: ‘Maski, tumora o hap decides to kill you, they will delay tumora’. Olsem, ol i tok, bai pulim using the expression: ‘Tomorrow taim. Em bai givim taim long ol ken or the next day’. This gives time for stretim yu long kol samting. Yu mas other ‘cold’ plants (Plate 3-7) to be kaikaim ol lip bilong Musiresan (Plate administered to counter the sorcerer’s 3-7) long dispela taim. spell.

Sasaneng Curcuma cf. australasica7 Painim sanguma

Liklik kaikai long as bilong Sasaneng Discover source of attack diwai (Plate 3-8), yu kaikai na bai yu Small nodules attached to the roots slip na lukim wanem ples bagarapim of Curcuma cf. australasica (Plate 3-8) yu. Yu no lukim wanpela ples, em are eaten, and in dreams that follow, sik nating. Sasaneng ken kolim sik you will see visions of the place that tu. Sampela taim mipela bai givim sent sorcery to kill you. If you have nem tupongneng: ‘mama bilong wara’, no vision, your sickness is not caused bilong dispela Sasaneng. by sorcery. It can also counteract the illness. We also call Sasaneng, ‘tupongneng’ which means ‘water’s mother’.

6. Rungia sp. (Acanthaceae). Alternative identification:Platycladus sp. (Lamiaceae). 7. Curcuma cf. australasica (Zingiberaceae). 58 Sapta Tri | Chapter Three

Plate 3-7: Musiresan Plate 3-8: Sasaneng (Rungia sp.) (Curcuma cf. australasica) Sisela Dioscorea merrillii 8

Bilong daunim sik, haitim Illness, initiation and man long bus na wokim ritual ofa When someone is suffering an illness Dispela Sisela (Plate 3-9), mipela save due to sorcery, a ritual prayer is yusim long taim man i sik. Long spoken to the Dioscorea merrillii vine kastom bilong mipela, yu mas go na (Plate 3-9) to counteract the spell. toktok wantaim Sisela rop. Olsem bai Other plants which are also able to yu tok: ‘Man i sik, na mi laik kolim counteract sorcery are placed into a nau’. Bihain long dispela toktok bai bamboo tube. The Dioscorea merrillii katim rop na putim wara bilong en sap is poured in, and this is given to long mambu. Ol narapela samting the sick person to drink. bilong kol, long taim yu putim long mambu em bai stap pinis insait. Bai tanim wantaim wara na bai yu givim long sik man long dring.

8. Dioscorea merrillii Prain & Burkill (Dioscoreae). 59 Reite Plants

Narapela wok bilong dispela Sisela, Young children are passed through em wantaim ol manki. Mipela save the broken stem of the growing vine kisim ol manki na subim ol i go insait to make them resistant to illness long rop bilong Sisela. Skin bilong giving their skin a smooth sheen. ol bai kamap olsem wel, na sik bai Adolescents are given the sap to drink no inap pas long ol. Ol bikpela boi, to induce sweating and make the skin mipela save givim wantaim kulau, shiny and smooth. When they drink bilong stretim skin. Skin bilong ol bai this liquid they feel very hot and their kamap klin, nogat das long en. Taim ol skin will be cleaned. i dring, ol bai tuhat, na skin bai klin. At the time of first harvest each year, Taim mipela kaikai ol nupela samting, an offering is made to Patuki using mipela save givim ofa long dispela this vine. New produce, such as samting. Long dispela ofa mipela bai cucumbers and beans (Plate 7-9) as kisim kukamba, bin (Puti Plate 7-9), well as fragrant plants and gingers smel purpur (Asarsing Plate 5-4), (Plate 2-13, 5-4, 5-18) are used to kain lip taro em gat smel bilong en decorate the base of the Dioscorea (Wikiwiki Plate 5-18), na smel gorgor merrillii vine. If it thunders or rains, (Saari Plate 2-13). Mipela putim we know that Patuki has accepted dispela ol ofa long as bilong Sisela our offerings. If there is no thunder rop na wokim hap toktok olsem beten but rain can be seen and you remain long Patuki; olsem, alulik ya’ketem, in good health, then we say the ritual em minim, mi givim kaikai long yu had a little power. nau. Sapos i gat liklik klaut pairap o ren, mipela tok: ‘Em kisim ofa bilong en’. Sapos em bai nogat pairap, Patuki Gastonia spectabilis9 em i no kisim. Sapos mipela strong na bai yu lukim ren, yu bai tok: ‘Dispela General tonic pawa i wok liklik’. Squeeze the juice from the Gastonia spectabilis (Plate 3-10) stem and drink Poing ging the sap to cure sickness. The young shoots can be given to children to eat. Bilong olgeta sik They will grow well without sickness or sores, just as the Gastonia spectabilis Bai yu kisim namel bilong Poing ging tree grows; upright and strong. (Plate 3-10) na tanim. Dring wara bilong en, na sik bai lus long skin bilong yu. Narapela, kisim liklik kru bilong en, na givim ol manki kaikai. Ol bai kamap smat tasol, nogat sik o sua, na bihainim diwai na sanap stret na strong.

9. Gastonia spectabilis (Araliaceae). 60 Sapta Tri | Chapter Three

Plate 3-9: Sisela (Dioscorea merrillii)

Plate 3-10: Poing ging (Gastonia spectabilis)

61 Reite Plants Alalau Sphaerostephanos sp.10 Bilong stopim blut

Alalau (Plate 3-11, 3-12) nogat blut Stop blood loss long bun bilong en, olsem mipela save This Sphaerostephanos sp. fern (Plate kisim bilong stopim blut i ran ausait 3-11, 3-12) has very little sap. The long bodi. Sapos yu kisim bikpela sua underground part of the stem is long skin, yu ken kisim bun insait chewed to lessen the flow of blood long graun bilong Alalau, na kaikai. from a wound and to assist with ulcers and boils. Anangisowung Spathiostemon sp.11 Sik bilong lewa

Mipela save yusim Anangisowung Enlarged spleen and (Plate 3-13, 3-14) taim mipela pilim jaundice lewa kamap na man i sik wantaim yelopela skin. Mipela kisim kru bilong New shoots of Spathiostemon sp. (Plate Anangisowung, karamapim wantaim 3-13, 3-14) are used for the treatment lip na kukim long paia. Wara bilong of an enlarged spleen or jaundice. en bai kamaut. Putim dispela wara The shoots are wrapped in leaves long ai bilong susu na bebi bai dring. and heated on a fire to release the sap Bikpela ken dring long spun. Bihain from the shoots. The sap is given to bai ol pekpekim dispela lewa bilong babies by placing it on the mother’s ol. Long Tokples Nekgini, anangi, em i nipple and adults take it by spoon. min olsem lewa na sowung, em i minim This treatment causes the substances lip bilong diwai. causing illness to be excreted with the faeces. In Nekgini, anangi means liver and sowung means leaf.

10. Sphaerostephanos sp. (Thelypteridaceae), kumu gras. Alternative identification: Christella arida (Pteridophyta or Thelypteridaceae). 11. Spathiostemon sp. (Euphorbiaceae). 62 Sapta Tri | Chapter Three

Plate 3-11: Alalau Plate 3-12: Alalau (Sphaerostephanos sp.) (Sphaerostephanos sp.)

Plate 3-13: Anangisowung Plate 3-14: Anangisowung (Spathiostemon sp.) (Spathiostemon sp.)

63 Reite Plants Kinga’lau Uncaria cf. lanosa12

Kus marasin Medicine used to treat colds Katim dispela rop bilong Kinga’lau (Plate 3-15, 3-16) na dringim wara Sap of the Uncaria cf. lanosa vine bilong en. Em i sol na bai mekim kus i (Plate 3-15, 3-16) is used to treat colds lus long nek. and ’flu. Drinking the bitter juice of Uncaria cf. lanosa loosens phlegm. Upi tapoli Plant for spiritual Mekim traut poisoning Dispela Upi tapoli (Plate 3-17, 3-18) em bilong mekim yu traut. Tanim Induce vomiting wantaim banana o galip. Ol tumbuna save kisim bilong mekim yu traut, na Since the time of our ancestors we have rausim ol sik long bel. Traut bilong yu used this unidentified plant (Plate 3-17, yelopela o blakplela, ol bai tok; ‘Yu 3-18) to remove the cause of sickness gat posin sik’. by vomiting. It is mixed with banana or ‘galip’ nuts and eaten. Yellow or black colour vomit is confirmation of Sauce’a spiritual poisoning.

Mekim traut Plant for determining Mipela yusim Sauce’a (Plate 3-19, 3-20) illness bilong mekim man traut na painim sik. Bai yu putim wara bilong Sauce’a Induce vomiting long kulau na bai kamap olsem susu. Sapos yu traut, ol bai givim yu Puti This unidentified plant (Plate 3-19, (Plate 7-9), sol diwai (paap) wantaim 3-20) is used to induce vomiting and kawawar, na em bai pinisim dispela discover the cause of illness. The traut. milky sap is mixed with coconut milk and drunk. Wingbean (Plate 7-9) and salt-wood with ginger is then administered as antidote to stop the vomiting.

12. Uncaria cf. lanosa (Rubiaceae). 64 Sapta Tri | Chapter Three

Plate 3-15: Kinga’lau Plate 3-16: Kinga’lau (Uncaria cf. lanosa) (Uncaria cf. lanosa)

Plate 3-17: Upi tapoli Plate 3-18: Upi tapoli (plant for spiritual poisoning) (plant for spiritual poisoning)

Plate 3-19: Sauce’a Plate 3-20: Sauce’a (plant for determining illness) (plant for determining illness)

65 Reite Plants Samandewung Dysoxylum cf. mollissimum13 Mekim traut

Mipela yusim Samandewung (Plate Induce vomiting 3-21) long mekim man traut bilong Dysoxylum cf. mollissimum (Plate 3-21) painim sik. Boilim Samandewung na is used as an alternative to Sauce’a kisim wara bilong en na dring. Taim yu (Plate 3-19, 3-20) to induce vomiting traut, ol bai givim yu Puti (Plate 7-9), and discover the cause of illnesses. sol diwai (paap) wantaim kawawar, na The Dysoxylum cf. mollissimum is em bai stopim dispela traut. boiled and the liquid drunk. To stop the vomiting, a mixture of wingbean (Plate 7-9) and salt-wood with ginger is then administered as antidote.

Plate 3-21: Samandewung (Dysoxylum cf. mollissimum)

13. Dysoxylum cf. mollissimum (Meliaceae). 66 Sapta Tri | Chapter Three Saping Ficus botryocarpa Miq. var. Mekim sua drai subalbidoramea14 Dispela Saping (Plate 3-22, 3-23) mipela yusim long mekim sua drai. Treat sores Kisim kaikai bilong Saping na brukim long ai bilong sua. Susu bilong en bai Ficus botryocarpa Miq. var. kamap, na tanim yelo. subalbidoramea (Plate 3-22, 3-23) is used to draw out and heal sores. This is done by painting the milky yellow discharge of the seeds over the effected area.

Plate 3-22: Saping Plate 3-23: Saping (Ficus botryocarpa Miq. (Ficus botryocarpa Miq. var. subalbidoramea) var. subalbidoramea)

14. Ficus botryocarpa Miq. var. subalbidoramea (Elm.) Corner (Moraceae). 67 Reite Plants Masau Cordyline fruticosa15

Mekim sua drai Treat sores

Kisim yangpela kru lip bilong Masau Cordyline fruticosa (Plate 3-24) is (Plate 3-24), karamapim, na kukim also used to treat sores. Young leaves long paia. Taim em hat yet, tanim and shoots are covered in leaves and na putim wara i go long sua bilong heated over the fire. The hot sap is yu. Skin em bai kamap ret na solap squeezed over the sore which will na mipela kolim dispela, tsaking swell and become red. melendewiyung. Bihain, sua bai pinis. For little pimples as occurs with a Sapos i gat ol liklik mak i kamap long rash, cover the effected area with sap skin na i sikrap, mipela save kolim from the red seeds. After rubbing the gninsi gninsing. Taim i gat olsem, yu sap onto the skin, the sores will break kisim retpela kaikai bilong pikinini and gradually the skin will heal. bilong Masau na rabim wara bilong en long skin. Olgeta liklik mak bai bruk bruk na pinis. Desmodium ormocarpoides16 Kartiping sangomar Diarrhoea

Pekpek wara The Desmodium ormocarpoides leaves (Plate 3-25) are used to make Lip bilong Kartiping sangomar (Plate a preparation to relieve diarrhoea. 3-25) mipela save yusim bilong pasim The juice of the leaves is extracted pekpek wara. Olsem, kisim lip na and drunk by the patient. The juice tanim wara bilong en i go daun long congeals the contents of the bowel spun, na dring. Em bai mekim bel and relieves diarrhoea. bilong yu strong na pinisim pekpek wara.

15. Cordyline fruticosa (Laxmanniaceae), tanget. 16. Desmodium ormocarpoides DC. (Fabaceae). 68 Sapta Tri | Chapter Three

Plate 3-24: Masau (Cordyline fruticosa)

Plate 3-25: Kartiping sangomar (Desmodium ormocarpoides)

69 Reite Plants Uli tokai Laportea decumana17

Bun na skru pen Bone and joint pain

Uli tokai (Plate 3-26) mipela save Laportea decumana (Plate 3-26) is a yusim long taim yu gat sik long stinging nettle used for joint or back baksait o join i lus. Kukim skin bilong pain. The affected area is rubbed with yu wantaim dispela retpela lip salat. this red-leaved nettle. The skin will Em bai solap liklik na skin o bun pen swell as a result of the nettle but the bai pinis. joint or bone pain will disappear. Mosong rop, Yuyung (Plate 4-7, 4-8), When the stinging vine Pueraria kukim yu, yu ken rabim dispela salat lobata (Plate 4-7, 4-8) scratches your mipela kolim, Uli tokai, na em bai skin, the Laportea decumana nettle pinis. soothes it.

Plate 3-26: Uli tokai (Laportea decumana)

17. Laportea decumana (Urticaceae), salat, nettle. 70 Sapta Tri | Chapter Three Karimbung/Sowi tokai Laportea cf. interrupta18 Joinim bun

Narapela salat, dispela Karimbung Mend broken bones (Plate 3-27) mipela yusim bilong The Laportea cf. interrupta nettle joinim bun. I gat ol hap tok bilong en. (Plate 3-27) is used in Reite for joining Kukim ples bun bruk long en pastaim broken bones. There is a spell that is na bai karamapim wantaim lip. Kukim associated with this treatment using pinis, putim lip gen long dispela hap, the nettle. Heat the area of the break na strongim long ol hap mambu, na and cover it with this Laportea cf. pasim wantaim. Em ken i stap sampela interrupta leaf. Place a split bamboo mun, inap bun join gen. around the leaves to hold the bone in place. It can stay there for a month or more.

Plate 3-27: Karimbung/Sowi tokai (Laportea cf. interrupta)

18. Laportea cf. interrupta (Urticaceae), salat, nettle. 71 Reite Plants Malaap/Anang barar Musa sp.19

Skin i solap Skin swelling

Sapos yu pundaun na skin i no bruk This Musa sp. (Plate 3-28, 3-29) is tasol hap i solap bikpela na pen i stap, used for swellings without broken ol save kisim namel bilong Malaap skin. The Musa sp. stem is heated over (Plate 3-28, 3-29), na kukim long paia. a fire and the bark removed. The first Ol tekewe skin, na tanim, bikpela wara water is allowed to run off and then i go pinis, ol bai kisim wara stret bilong the remaining sap is squeezed over the en na rabim long skin bilong yu. effected area.

Plate 3-28: Malaap/Anang barar (Musa sp.)

Plate 3-29: Malaap/Anang barar (Musa sp.)

19. Musa sp. (Musaceae), cultivated banana. 72 Sapta Foa Chapter Four Wokim ol samting Preparations for bilong haitim man initiation and o meri long bus coming of age

Taim ol boi save hait long bus na At initiation for boys and first menses lukim tambaran, na taim ol meri save for girls, neophytes are secluded kalapim skin bilong ol, i gat ol we in the men’s house or in the bush bilong wokim senis bilong ol mas (boys) or a village house (girls). kamap gut. Taim bilong ol lusim haus Plants are used to ensure their correct o kamap long ai bilong ol man, i gat development during this period and we bilong mekim ol mas skin tait na their subsequent growth. At the lait na lukluk bilong ol mas kamap time of their emergence from this gutpela. seclusion, plants are used to ensure that their skin is smooth and shiny, and that their appearance is attractive and impressive.

Kandang dau Curcuma longa1

Bilong wasim ol manki na Initiation and decoration bilasim ol Before the emergence of young boys Mipela save yusim dispela Kandang dau from the bush during the initiation (Plate 4-1) bilong wasim ol manki taim process, they are washed with ol i go long bus long lukim tambaran. Curcuma longa (Plate 4-1) to clean their Taim bilong ol i kamap, mipela save skin before red paint is applied. The paitim rop bilong Kandang dau, bihain turmeric root is pounded, wrapped karamapim, na kukim long paia. Taim in leaves and put into the fire. The em i kuk pinis mipela wasim ol manki cooked paste is used to wash the skin wantaim na bihain putim pen long (see Coleus blumei, Chapter 5) skin bilong ol. Em bai mekim olsem nogat doti kamap long skin bilong ol manki (lukim Kapuipui, Sapta 5).

1. Curcuma longa (Zingiberaceae), turmeric. 73 Reite Plants

Narapela wok bilong Kandang dau em Curcuma longa is also used in the bilong wasim dispela mambu long preparation of the decorated house wokim tse’sopung (Plate 2-18, 2-19). poles called tse’sopung (Plate 2-18, Mipela paitim rop bilong Kandang 2-19). The turmeric is beaten to a pulp dau bilong kisim wara bilong en and its sap rubbed over the skin of (tupooning), na wasim skin bilong the bamboo which makes the surface mambu wantaim dispela wara em easy to carve. The skin remains green bai kamap isi na slek. Dispela mekim and the carved areas reveal the inner isi long wokim malen long en. Skin white woody tissue (Plate 4-2). bilong mambu bai stap grin, na ples yu sapim bilong malen em bai wait (Plate 4-2).

Plate 4-1: Kandang dau Plate 4-2: Wasim tse’sopung pinis (Curcuma longa) wantaim Kandang dau. Decorative bamboo pole made by the male cult (tse’sopung) after washing with Curcuma longa.

2. Tetrastigma cf. lauterbachianum (Vitaceae). 74 Sapta Foa | Chapter Four Maybolol Tetrastigma cf. lauterbachianum2 Wasim ol manki

Rop bilong Maybolol (Plate 4-3) mipela Washing initiates yusim long mekim pes bilong ol manki The Tetrastigma cf. lauterbachianum retpela olsem blut, long taim bilong ol vine (Plate 4-3) is used to redden i kamap long ai bilong ol man. Em bai the faces of initiates so that the luk olsem blut i stap long pes na em skin appears plump, red and shiny. bai ret olgeta. Mipela save brukim rop Young boys are passed through the bilong Maybolol namel na putim ol split trunk of the vine, which is tied manki i go insait na kamap long hap up again. The vine must not be cut sait. Yu ken givim ol long dring tu. subsequently or the child will not Tasol taim yu putim ol manki insait grow. The juice from Tetrastigma cf. yu no ken katim dispela rop, yu mas lauterbachianum is sometimes drunk painim narapela bilong givim ol manki in different rites to make boys grow, dring. Rop em i gat retpela skin. but the specific vine a boy has passed through must never be cut for juice. This is a vine with red bark.

Plate 4-3: Maybolol (Tetrastigma cf. lauterbachianum)

75 Reite Plants Raning Mucuna novoguineensis3 Klinim skin bilong ol manki Cleansing initiates’ skin

Raning (Plate 4-4) em i retpela rop Mucuna novoguineensis is a red vine wantaim retpela plaua bilong en na with red flowers (Plate 4-4). We give mipela save givim wara bilong en long its juice to boys to make them grow. ol manki. Taim ol manki laik kisim, ol The boys do not drink any water for mas lusim wara long tupela o tripela two or three days prior to drinking de. Mipela kisim sampela narapela rop the juice of this vine. The juice is na ol manki save dringim wantaim mixed with the juice of other vines kulau. Kulau bai no inap pundaun and drunk in green coconut water. long graun, yu mas pulimapim long These coconuts must be taken from bilum antap yet. Sapos kulau lus long the palm tree, those that have fallen graun bai mekim ‘tewel bilong kulau to the ground must not be used, nor bai ranawe’ (kaaping popawe). Olgeta must the green coconuts be knocked rop na kulau em bilong mekim skin to the ground when they are collected bilong ol manki kamap. Bihain long for this use. If fallen coconuts are dispela wok, em i tambu tru bilong ol used, the spirit of the coconut will manki i go klostu long ol meri. leave them (kaaping popawe) and the boys will not grow. After this rite the young boys must avoid contact with women for several days or weeks.

Plate 4-4: Raning (Mucuna novoguineensis)

3. Mucuna novoguineensis Scheff. (Fabaceae). 76 Sapta Foa | Chapter Four Gnorunggnorung Smilax sp.4

Bilong hatim skin To make you hot

Dispela Gnorunggnorung (Plate 4-5, Rubbing Smilax sp. leaves (Plate 4-5, 4-6) yu ken wasim han long en, o 4-6) in between the hands or inhaling smelim na hatim nus bilong yu. Sapos the smell will restore spiritual power. yu kisim taim yu laik painim abus yu If you have trouble with hunting, or ken kisim dispela na wasim han, o your love magic is not working, then sapos marila i no wok, yu ken lusim you can use this to wash your hands wara na go kisim lip na smelim, na bai and you will be hot again. yu hat gen.

Plate 4-5: Gnorunggnorung (Smilax sp.)

Plate 4-6: Gnorunggnorung (Smilax sp.)

4. Smilax sp. (Smilacaceae). 77 Reite Plants Yuyung Pueraria lobata4

Bilong strongim ol pawa Restoring spiritual power

Wanem samting mipela traim, olsem Pueraria lobata (Plate 4-7, 4-8) is ston bilong wokim haus pisin, na i no used to restore the power of objects wok; mipela kisim dispela Yuyung lip used in magic and hunting. When (Plate 4-7, 4-8) na bungim wantaim constructing things like a bird Gnorunggnorung (Plate 4-5, 4-6) na ol hunting hide, we use certain stones to narapela hatpela samting, na em bai draw birds to the hide. To make the kamap hat ken. stones powerful, we put them in the fire with Pueraria lobata and Smilax sp. leaves (Plate 4-5, 4-6) to ensure Namung mileeting their power will be strong.

Traim ol man na meri Hoya sp.5 Bipo, ol tumbuna bin yusim Namung mileeting (Plate 4-9, 4-10) bilong traim Initiate’s test man bilong posin. Ol bin kukim hap sospen graun long paia pastaim. The Hoya sp. leaves (Plate 4-9, 4-10) Bihain putim tupela hap lip bilong were used by our ancestors to see if a Namung mileeting bilong karamapim newly initiated boy had the power of dispela ol hap sospen na kukim han sorcery. Shards of clay pot were heated bilong manki wantaim lip. Sapos skin in a fire and then the thick Hoya sp. paia, ol save man no inap long wokim leaves were placed on the shards to posin. heat up. The leaves were then laid on the open palm of the initiate. If the Taim yangpela meri i stap long haus skin did not burn, they were judged a long taim em kalapim skin, ol meri suitable candidate. inap wokim wankain. Kukim han wantaim Namung mileeting bilong Women also burn their hands like ol mas kukim kaikai em mas hat na this in initiation to encourage heat switpela. Tumbuna nogat sol bilong and therefore sweet tasting food when mekim kaikai swit, olsem ol save they cook. Ancestors did not have salt wokim kain samting olsem. to make food taste savoury, so they employed techniques such as this instead.

4. Pueraria lobata (Leguminosae/Papilionatae), mosong rop. 5. Hoya sp. (Asclepiadaceae). 78 Sapta Foa | Chapter Four

Plate 4-7: Yuyung (Pueraria lobata) Plate 4-8: Yuyung (Pueraria lobata)

Plate 4-9: Namung mileeting Plate 4-10: Namung mileeting (Hoya sp.) (Hoya sp.)

79

Sapta Faiv Chapter Five Wokim ol samting Preparations for bilong ai bilong garden rituals gaden

Long Reite, olgeta gaden taro i gat In Reite, all taro gardens are planted sut o ai bilong gaden (wating). Patuki with a central ritual planting (lit. [stori] yet em tokim ol tumbuna long ‘garden’s shoot’). The form of this planim gaden olsem insait long tupela planting is specific to Reite, and it taro stori bilong ol Reite: Samat was specified by the Taro deities Pel( Matakaring Patuki na Mai’anderei Patuki) in the two origin myths of Patuki. Taro ‘kapa’ (Plate 7-1) em i taro: Samat Matakaring Patuki and nambawan kain taro Patuki bin givim Mai’anderei Patuki. These are the ol tumbuna. plants that mythic ancestors (Patuki) designated as essential to the growth Taim taro redi pinis long gaden, ol of the particular taro varieties they man save planim ol samting bilong revealed to Reite people. Taro ‘kapa’ wating gen long rot i stap arere long (Plate 7-1) is the original strain of taro gaden. Dispela wok em bilong banisim given to Reite people by Patuki. gaden. Ol save tok, ‘pasim rot bilong taro’. Taro bai no inap ranawe, na bai When taro from these gardens is ready stap longpela taim long gaden. for harvest, a similar planting is made on the path that leads to and from the garden. This prevents the spirit of the taro from leaving the garden of its own will, and means the garden will have tubers in the ground for many months. This planting is called ‘closing the road of the taro’.

81 Reite Plants Kapuipui Coleus blumei 1

Klinim pes Cleaning faces

Ol meri, taim ol kalapim skin na stap When young girls experience their long haus, ol save klinim pes long first menses (seclusion/initiation), dispela Kapuipui (Plate 5-1, 5-2), long their faces are washed with Coleus mekim skin tait na lukluk gutpela blumei (Plate 5-1, 5-2) to make their long ol ai bilong ol manmeri long ples. skin look tight and fresh. Young Na ol manki tu, taim bilong wasim ol men too, before they appear from long Kandang dau (Sapta 4, Plate 4-1), their initiation seclusion, wash with ol bai wasim pes bilong ol wantaim Curcuma longa (Chapter 4, Plate Kapuipui, long moning taim yet na pes 4-1) and wash their face with Coleus bilong ol bai kamap yelo liklik. Long blumei, giving the face a yellow hue. bihainim dispela pasin, ol manki bai This makes young men look good kamap smat long ai bilong ol man. when they emerge from seclusion to face the village community in the I gat narapela yus long Kapuipui tu na early morning. em bilong planim long ai bilong gaden olsem bilong bilasim ples. Coleus blumei is also planted in the eye/shoot of the garden for decorative purposes. Turik upitapoli

2 Planim ai bilong gaden Codiaeum variegatum Bipo yet, Patuki bin planim ai Ritual planting bilong gaden wantaim dispela Turik upitapoli (Plate 5-3), na mipela Codiaeum variegatum (Plate 5-3) bihainim dispela pasin i kam long nau. is planted as part of the ritual establishing of the ‘eye’ or centre of the garden as Patuki decreed. We still follow the procedure handed down by Patuki, who planted this in the ‘eye’ of the garden.

1. Coleus blumei or Coleus amboinicus (Lamiaceae). 2. Codiaeum variegatum (Euphorbiaceae), purpur, croton. 82 Sapta Faiv | Chapter Five

Plate 5-1: Kapuipui (Coleus blumei)

Plate 5-2: Kapuipui Plate 5-3: Turik upitapoli (Coleus blumei) (Codiaeum variegatum)

83 Reite Plants Asarsing/Narengding Euodia hortensis3

Wasim pikinini na bilong To promote growth ai bilong gaden We use the aromatic herb Euodia Mipela save yusim dispela smel hortensis (Plate 5-4) to keep the garden purpur, mipela kolim Asarsing (Plate cool so the sun does not burn the 5-4), long mekim gaden kol. Smel young taro shoots. When you work, bilong en mekim na san mas kol. Em you will sweat, but the shoots will i no inap hatim ol taro tumas, gaden stay fresh. bai no inap hat tumas. Tru taim yu We also use Euodia hortensis for wok, bai yu tuhat, tasol ol kru bilong washing new born babies (see samting bai no inap bagarap. Appendix 2). As part of this ritual Olsem long bihainim pasin tumbuna, we cover a wooden plate with this mipela yusim Asarsing long wasim ol aromatic herb and place the new nupela bebi (lukim ‘Laspela hap long born on top of the Euodia hortensis buk 2’). Taim yu wokim dispela pasin, leaves. The baby is then handed on olsem mipela kolim wasim pikinini this plate out of the house through a (nek sulet), bai yu putim Asarsing long new opening in the rear wall to their plet na putim bebi antap long dispela maternal kin for their first washing. bet purpur. Bihain mipela subim plet i Euodia hortensis is also placed in go ausait long haus long han bilong ol bird hides and the aromatic smell kandere na ol bai wasim pikinini. attracts birds to the tree. Another Tu, mipela save yusim long haus pisin use of Euodia hortensis is in sacrificial na smel bilong en bai mekim ol pisin offerings to the bones of ancestors or kamap long diwai. Narapela yus long to particular vines for weather magic. en, em bilong putim ofa long bun The fragrance makes the area cool, bilong ol tumbuna o long rop diwai encouraging rain to come. bilong wokim ren. Smel bai kisim rop o diwai, na ples bai kol na ren bai kam.

3. Euodia hortensis (Rutaceae). 84 Sapta Faiv | Chapter Five

Plate 5-4: Asarsing/Narengding (Euodia hortensis)

Tawau Hibiscus manihot4

Kamapim taro Helping taro grow

Tawau (Plate 5-5), mipela yusim Hibiscus manihot (Plate 5-5) has plenty bilong mekim graun mas malmalum, of glutinous sap and planting it makes na taro mas kamap. Dispela aibika i the garden soil friable. It is also a fast gat planti spet bilong en, na mipela growing plant that encourages the taro planim bai mekim graun malmalum, plants to grow in a similar manner. na taro bai kamap. Tawau em save There is a spell for this planting. We smat long kamap, na ol taro mas lukim call the name of the last star in the na kamap olsem. Em i gat hap tok sky before dawn. This encourages bilong en. Mipela save singautim sta, the dew to gather in the garden and na planim. Long nait, dispela hap mas water the taro. The star and the aibika i kamap wet wantaim pispis bilong are friends and performing this ritual sta, mipela kolim puing torong. Aibika ensures it will water the garden with em samting i gat planti spet bilong en. dew. Sta mas kam, na poroman wantaim em, na givim wara long gaden.

85 Reite Plants

Plate 5-5: Tawau (Hibiscus manihot)

Siwinsing Cymbopogon citratus5

Smel kunai Aromatic grass

Siwinsing, em i wanpela kunai i gat Cymbopogon citratus is a lemon scented smel olsem muli (Plate 5-6). Em bai grass (Plate 5-6). When planted, it givim gutpela smel long gaden, na makes the garden smell nice and the taro bai swit. taro taste sweet.

4. Hibiscus manihot (Malvaceae), aibika. 5. Cymbopogon citratus (Poaceae), smel kunai, lemon grass. 86 Sapta Faiv | Chapter Five Usau anang Musa sp.6

San banana Sun banana

Bipo tru, taim fers man bilong mipela The taro deity gave our ancestors this kisim taro long Patuki, em yet bin Musa sp. (Plate 5-7) to plant alongside planim wantaim Usau anang (Plate taro in their gardens. It is this species 5-7). Mipela no inap kisim narapela that we plant with taro to this day. banana na planim long ai bilong gaden.

Plate 5-6: Siwinsing Plate 5-7: Usau anang (Cymbopogon citratus) (Musa sp.)

6. Musa sp. (Musaceae), san banana, sun banana. 87 Reite Plants Saapung teti Blumea riparia7

Bilong kamapim taro Growing taro

Dispela Saapung teti (Plate 5-8, 5-9), We plant Blumea riparia (Plate 5-8, mipela save planim long gaden bilong 5-9) with the variety of taro called kamapim taro kapa stret (Plate 7-1). ‘kapa’ (Plate 7-1). A young shoot of Mipela save kisim kru bilong en na Blumea riparia is planted with the planim wantaim taro. Kamap bilong taro. It is a fast growing vine which dispela rop em hariap, na wankain encourages the taro to grow in a mipela laikim taro kamap, olsem similar manner. mipela save yusim. Murraya sp.8 Serung Closing the road of the Bilong pasim rot bilong taro taro For plantings to block the path out Long pasim rot bilong taro mipela save of the garden we plant a border of planim Serung (Plate 5-10). Em bilong Murraya sp. (Plate 5-10). This makes mekim taro mas kamap strong. Taim the taro tubers firm, so they are not bilong kaikaim, em no ken malmalum. soft and watery when cooked.

7. Blumea riparia (Bl.) DC (Asteraceae). Alternative identification: (Acanthaceae). 8. Murraya sp. (Rutaceae), mock orange. 88 Sapta Faiv | Chapter Five

Plate 5-8: Saapung teti Plate 5-9: Saapung teti (Blumea riparia) (Blumea riparia)

Plate 5-10: Serung (Murraya sp.)

89 Reite Plants Alucaru’ung Dichapetalum sp.9

Bilong pasim rot bilong Closing the road of the taro taro

Mipela save kisim lip bilong We use the leaves of the Dichapetalum Alucaru’ung (Plate 5-11, 5-12) na sp. (Plate 5-11, 5-12) when we block pasim rot bilong taro wantaim. Em the road of the taro. It is a tough vine i strongpela rop, na em bai mekim which makes the taro tubers firm. kaikai bilong taro strong.

Plate 5-11: Alucaru’ung Plate 5-12: Alucaru’ung (Dichapetalum sp.) (Dichapetalum sp.)

9. Dichapetalum sp. (Dichapetalaceae). 90 Sapta Faiv | Chapter Five Su alu Smilax sp.10

Bilong pasim rot bilong Closing the road of the taro taro

Su alu (Plate 5-13, 5-14) em wanpela Smilax sp. (Plate 5-13, 5-14) is a very strongpela rop mipela save yusim long strong vine used in the planting that pasim rot bilong taro. Mipela save kisim closes the road of the taro. We use it lip bilong en, na bungim wantaim ol together with other vines for securing narapela rop, na pasim rot bilong taro. the taro in the garden.

Plate 5-13: Su alu (Smilax sp.)

Plate 5-14: Su alu (Smilax sp.)

10. Smilax sp. (Smilacaceae). 91 Reite Plants Kamma Heliconia papuana11

Kamapim taro Growing taro

Kamma (Plate 5-15), em i ‘wara bilong Heliconia papuana (Plate 5-15) is taro’ (pel’ya tupong) o mipela save tok named ‘wild banana’ in Tok Pisin. It ‘wail banana’. Long kastom, mipela is ‘the water for taro’. The Heliconia kisim bun bilong pik na brukim namel papuana stem is broken with the bone bilong Kamma wantaim. Kisim wara of a pig and the water inside the stem long en na tromoi long gaden. Bai yu is poured over the newly planted taro. wokim long moning na tambuim ol man Do this in the morning, and taboo long gaden long tupela wik samting. everyone from entering the garden Dispela bai mekim taro kamap hariap. for about two weeks. This makes the Trutru dispela em i no ‘wail banana’, taro grow well and quickly. It is not em narapela samting. Tasol yu lukim, a banana species really, but looks like bai yu inap ting ‘em wanpela kain one, so we say ‘wild banana’. It is banana’, olsem mipela save tok ‘wail the water for the taro (pel’ya tupong). banana’. Em i wara bilong taro (pel’ya Take the juice from the stem and mix tupong), bilong mekim taro kamap gut. it with water from the pool where the Bai yu pulimapim wara bilong Kamma taro deity first appeared and throw wantaim wara bilong daunwara bilong this over the taro in the garden. It will ples bilong taro Patuki, na wasim taro make the taro grow well. wantaim, na taro bai kamap gut. Litsea sp.12 Weng Making taro fragrant Givim gutpela smel long taro This Litsea sp. (Plate 5-16) is a tree that has highly aromatic leaves. We Dispela Weng (Plate 5-16) em wanpela plant it in the garden so as to give a lip diwai i gat gutpela smel. Mipela good aroma to the taro. planim long gaden na em bai mekim We also use it in making sacrifices to taro i gat gutpela smel bilong en. make rain. Long ol pasin tumbuna, mipela yusim Weng bilong putim ofa long rop bilong wokim ren.

11. Heliconia papuana (Heliconiaceae), wail banana, wild banana. 12. Litsea sp. (Lauraceae). 92 Sapta Faiv | Chapter Five

Plate 5-15: Kamma Plate 5-16: Weng (Heliconia papuana) (Litsea sp.)

Ponung Intsia bijuga13

Strongim taro Making taro strong

Ponung em wanpela strongpela diwai Intsia bijuga is a hardwood species (Plate 5-17) na mipela kisim lip bilong (Plate 5-17). We bury its leaves in the en na planim wantaim taro na em bai eye of the garden to make the taro mekim taro strong. strong.

13. Intsia bijuga (Leguminosae), kwila, ironwood. 93 Reite Plants Wikiwiki Proiphys amboinensis14 Givim gutpela smel long taro na pulim ol pisin Making taro fragrant and Mipela save planim Wikiwiki (Plate attracting birds 5-18) bilong mekim ol samting long We use Proiphys amboinensis (Plate gaden smel gutpela. Olsem mipela 5-18) to make the garden smell good yusim bilong pasim rot bilong taro, and to give a good aroma to the taro. na taro bai smel nais. Na bilong haus It is also used to attract birds to a tree pisin tu, kaikai bilong diwai mas i gat with a hunting hide in it. This species smel i go longwe, em mekim smel nais, makes the smell of the fruits permeate na amamasim ol pisin long kam. a long way and attract birds. Bilong putim ofa long rop bilong Also Proiphys amboinensis can be used wokim ren, yu ken kisim tu. in sacrifices to make rain.

Plate 5-18: Wikiwiki (Proiphys amboinensis)

Plate 5-17: Ponung (Intsia bijuga)

14. Proiphys amboinensis (Liliaceae or Amaryllidaceae). 94 Sapta Sikis Chapter Six Wokim ol samting Promoting growth bilong kamapim of yams and pigs yam na pik

I gat wanpela kastom bilong mipela The ritual followed to promote yam long kamapim yam, olsem mipela growth includes mixing the species bungim sampela plants na haitim i noted in this chapter together, hiding stap long graun long het bilong yam. the mixture at the head of the yam vine Mipela save wokim dispela pasin once the vine is established and has kastom long taim yam i go antap pinis, ‘made its house’ (as we say of the foliage na em ‘wokim haus bilong en’ pinis. it creates on its vine). The mixture is Taim yu laik haitim, yu kolim nem placed in the earth with the growing bilong yam Patuki na putim samting yam plant as a spell containing the i go daun. name of the yam Patuki is recited. Pik em i bikpela samting long Papua Pigs are very important in Papua New Niugini. Magistrate bilong mipela, Guinea. The magistrate from this area em save tok olsem, ‘Yu mas i gat pik is always reminding us that we need bilong olgeta samting’. Olsem mipela pigs for everything we do! So we work save bisi tru long kamapim ol pik. hard at pig husbandry. In this area, we Tasol long ples bilong mipela, em i do not have a lot of pigs like in some hat long kamapim ol pik. I no olsem other places where they kill many ol narapela hap we ol man save kilim pigs for every celebration. Usually for planti pik olgeta taim. Long bikpela a large obligation and ceremony such kaikai bilong man i dai o kain olsem, as when an important person dies, we et o tenpela pik em inap. Long marit, make do with eight or ten pigs, and for foa o faivpela save inap long wokim bride wealth, we usually need about wok na givim ol man. four or five to fulfill all the obligations we have. It is usual to give only one Dispela hap sapta i gat ol plants mipela live pig as part of a bride wealth. save yusim long mekim ol pik kamap bikpela hariap, na sampela bilong This chapter includes plants we use to mekim ol kala kala, o kain olsem. make pigs grow quickly and some we use to make their skin colour change and so on.

95 Reite Plants Tepung Platycerium wandae1

Kamapim planti han long Promote lobed growth in yam yams

Dispela Tepung save kamap antap long Platycerium wandae is an epiphyte ol diwai long bus (Plate 6-1). Taim em found growing on trees in the bush save kamap em luk olsem em kamap (Plate 6-1). As the staghorn grows namel long diwai. Tripela lip bilong it looks as though it is growing out en em save putim olsem han bilong of the tree. The leaf hangs in such a en hangamap i kam daun. Tepung, em way that it resembles a hand hanging bilong mekim kaikai bilong yam mas i down. Using Platycerium wandae as gat planti han bilong en. part of the ritual offering encourages the yam to grow tubers with lobes. Tepung aing Asplenium nidus var. Kamapim longpela yam nidus2

Tepung aing (Plate 6-2) em i gat longpela lip bilong en na nogat han Promoting growth of bilong en olsem dispela Tepung (Plate single tuber yams 6-1). Long ples, mipela laikim yam mas karim wanpela longpela yam i Promotes tuber length. Another nogat han bilong en. epiphyte, Asplenium nidus var. nidus (Plate 6-2), has elongated leaves without the hand-like feature of the Platycerium wandae (Plate 6-1). Asplenium nidus var. nidus as part of the offering is to help make the yams grow single, straight tubers.

1. Platycerium wandae (Polypodiaceae), staghorn fern. 2. Asplenium nidus var. nidus (Pteridophyta). 96 Sapta Sikis | Chapter Six

Plate 6-1: Tepung Plate 6-2: Tepung aing (Platycerium wandae) (Asplenium nidus var. nidus)

Sanahu Blechnum orientalis3

Kamapim strongpela skin Promote strong skin

Mipela save putim Sanahu (Plate 6-3, We bury Blechnum orientalis (Plate 6-4) long hed bilong yam bilong mekim 6-3, 6-4) at the head of the yam yam i kamap wantaim strongpela skin. because it has a strong stem and skin. Sanahu i gat strongpela han na skin Doing so makes the skin of the tuber bilong en, na yu no inap brukim em strong so it can be baked on the fire isi tumas. Olsem, skin bilong yam bai without breaking. kamap wankain, na bai no inap bruk, taim yu kukim long paia.

3. Blechnum orientalis (Blechnaceae). 97 Reite Plants

Plate 6-3: Sanahu (Blechnum orientalis)

Plate 6-4: Sanahu (Blechnum orientalis)

98 Sapta Sikis | Chapter Six Sapo Alstonia scholaris4

Kamapim gris bilong yam Promote smooth texture na mekim gris bilong pik in yams and fattening kamap pigs

Sapo (Plate 6-5), mipela save putim We use Alstonia scholaris (Plate 6-5) long ofa bilong mekim gutpela gris because it ensures the yam will have kamap long yam. Mipela save yusim a smooth texture and be white. The lip bilong Sapo. Blut bilong em, em i sap of the Alstonia scholaris leaves is wait tru, na yumi save putim bilong white which will make the starch of ofa long mekim yam gris na wait. No the tuber white, not red. inap ret nabaut. We also add Alistonia scholaris to pig’s Dispela Sapo mipela yusim long food to promote pigs to grow fat with kamapim gris bilong yam olsem plenty of lard. mekim gris bilong pik kamap. Bai yu putim liklik long kaikai bilong pik na pik bai kamap pat. Plant for pig’s growth

Tsulung Promoting pig’s growth The leaves of this unidentified tree Mekim pik kamap (Plate 6-6) fall soon after appearing, and then regrow again quickly. When Lip bilong dispela diwai Tsulung given to a pig, it will lose its hair (Plate 6-6), em save pundaun hariap, quickly and grow in size. The ritual na kamap gen long han bilong diwai we have for feeding the pig is to call gen. Taim yu givim long pik, em the name of the pig while hitting the bai lusim gras bilong en hariap, na tree trunk with a stone. The bark is kamap. Kolim nem bilong pik, paitim then mixed with the pig’s food. namel bilong diwai wantaim ston, na go kisim hap skin bilong Tsulung na putim wantaim kaikai bilong pik.

Mipela save yusim Mandalee (Plate 6-8) long givim long pik meri. Mandalee diwai i gat braunpela grile long skin bilong en. Sapos yu putim skin diwai

4. Alstonia scholaris (Apocynaceae). 99 Reite Plants

Plate 6-5: Sapo (Alstonia scholaris) Plate 6-6: Tsulung (plant for pig’s growth)

Teleparting Hibiscus sp.5

Mekim pik kamap Promoting pigs’ growth

Moning yet bai yu kolim nem bilong The ritual followed when using this pik, na kurungutim as bilong dispela Hibiscus sp. (Plate 6-7) involves Teleparting diwai (Plate 6-7). Kisim stepping over the roots of this tree at hap skin diwai bilong Teleparting na first light and calling out the name of putim long kaikai bilong dispela pik. the pig. The bark is given to the pig, Teleparting save bikpela hariap, na pik mixed in with its food. This Hibiscus bai bihainim olsem. sp. tree grows rapidly and the pig will also grow fast when given the bark to eat.

5. Hibiscus sp. (Malvaceae). 100 Sapta Sikis | Chapter Six Mandalee Actephila lindleyi6

Senisim kala bilong skin Changing pig’s skin bilong pik colour

Mipela save yusim Mandalee (Plate 6-8) We feed Actephila lindleyi bark to long givim long pik meri. Mandalee pregnant sows to change the skin diwai i gat braunpela grile long skin colour of the offspring. The bark of bilong en. Sapos yu putim skin diwai the Actephila lindleyi shrub (Plate 6-8) bilong Mandalee long kaikai bilong pik is scaly and brown in colour. When meri taim em i gat bel, em bai senisim the bark is mixed with a sow’s food, kala long skin bilong pikinini pik. her offspring will have a different skin colour.

Plate 6-7: Teleparting (Hibiscus sp.) Plate 6-8: Mandalee (Actephila lindleyi)

6. Actephila lindleyi (Euphorbiaceae). 101 Reite Plants Rongoman Dracaena angustifolia7

Bilong daunim narapela For shaming your man exchange partner

Kru bilong Rongoman (Plate 6-9) The Dracaena angustifolia (Plate 6-9, mipela putim long kaikai bilong 6-10) shoot is mixed with the food of a pik long wokim pasin kastom. Bai pig that you intend to give to someone yu wokim long wanpela pik yu laik with whom you are angry. Performing givim long wanpela man yu gat kros this ritual will ensure the recipient wantaim. Em bai no inap tingting will not manage to achieve a reciprocal long bekim dispela pik. I gat hap tok exchange. The spell so created means bilong en, na spirit bilong dispela the spirit of the Dracaena angustifolia diwai bai mekim man longlong long will make the recipient thoughtless bekim. (Lukim narapela wok bilong about making a return payment. (See Rongoman long Sapta 1, Plate 1-46). other use of Dracaena angustifolia in Chapter 1, Plate 1-44, 1-45).

Plate 6-9: Rongoman Plate 6-10: Rongoman (Dracaena angustifolia) (Dracaena angustifolia)

7. Dracaena angustifolia (Dracaenaceae). 102 Sapta Seven Chapter Seven Ol kaikai bilong Planting and tumbuna preparation of traditional foods

Mipela save tok olsem, ‘mipela stap We say that we live in an in-between long wanpela ples namel’. I no nambis, place. Not the coast and not the high na i no maunten stret. Mipela stap mountains. In between these two, namel long tupela, olsem mipela i gat there are lots of things we can grow planti samting bilong kaikai. Mipela and also find in the bush. Our staple save stap long taro, na taro gaden em is taro, and taro gardens are very i bikpela samting bilong mipela. I important to us. There are many other gat kain kain yam na banana mipela foods which we plant alongside taro save planim wantaim taro long gaden. in the garden. There are also foods in Tasol i gat ol kaikai long bus antap the bush, some which we plant and long ol samting mipela yet planim, tend, and some which are wild. It was na pastaim ol tumbuna save stap long these foods which our ancestors ate in dispela ol kaikai long taim nogut, o times of famine or war. We still add bilong bungim wantaim gaden kaikai. these to our diet of garden foods. This Long dispela sapta i gat ol samting chapter records some of the things ol tumbuna bin painim long bus na that our ancestors used to cultivate planim long gaden bilong kaikai. in gardens or collect in the forest to Nau i gat ol nupela kaikai olsem taro eat. We now have new types of food kongkong na kaukau, tasol sampela such as Chinese taro and sweet potato, kaikai bilong bipo em i bikpela long but many foods recorded here are still mipela yet. important to us today.

103 Reite Plants Pel kapa Colocasia esculenta var. antiquorum1 Taro

Pel kapa (Plate 7-1) em namba wan Taro taro kamap long Reite graun. Patuki, Colocasia esculenta var. antiquorum fers man bilong dispela graun, givim (Plate 7-1) was the first taro discovered ol tumbuna bilong Reite dispela taro, on Reite lands. Patuki, the first man of na mipela lukautim gut inap i kam this land, gave it to the Reite ancestors. nau. Yu mas planim long ai bilong We have preserved it by looking gaden (wating, lukim Sapta 5). after it well until now. Always plant the taro in the ‘eye’ or ‘shoot’ of the garden (wating, see Chapter 5).

Plate 7-1: Pel kapa (Colocasia esculenta var. antiquorum)

1. Colocasia esculenta var. antiquorum (Araceae), taro kanaka, taro. 104 Sapta Seven | Chapter Seven Suwung Pangium edule2

Sis: pikinini bilong diwai Sis: seeds for roasting

Boilim kaikai bilong Suwung (Plate Boil the Pangium edule (Plate 7-2, 7-2, 7-3) wantaim skin bilong en, 7-3) with the husk, then break open bihain brukim na rausim ol mit. and take out the flesh. Put the flesh Pulapim basket wantaim mit na putim in a basket and leave in the stream for long wara long tupela de. Rausim long two days. After removing it from the wara na kisim mit na mambuim long stream, cook it in bamboo containers paia. Nogut yu no bihainim, i gat over the fire. It has a chemical which marasin bilong mekim yu traut. makes you vomit if this procedure is not followed.

Plate 7-2: Suwung (Pangium edule)

Plate 7-3: Suwung (Pangium edule)

2. Pangium edule (Flacourtiaceae), sis. 105 Reite Plants Wiynu Dioscorea sp.3

Yam Yam

Namba wan yam kamap long Reite The first yam discovered in Reite is ples, em Wiynu tasol (Plate 7-4, 7-5). this Dioscorea sp. (Plate 7-4, 7-5). A Wanpela Patuki man bin tanim olsem mythic figure, Patuki, turned into a yam i stap, na meri wantaim pikinini yam and his wife and children came kam katim em nabaut na blut kamap. and picked bits off him to eat and he Man tanim olsem ston, na em tok: ‘Yu bled. He turned to stone, and said, mas kisim yam tru bilong kaikai, na ‘From now on you can eat my body noken kaikai man tru’. [yams]’.

Malapa Dioscorea sp.4

Yam Yam

Namba wan gaden yu wokim, bai yu The first garden of the year is planted planim dispela Malapa yam (Plate 7-6, with Dioscorea sp. yams (Plate 7-6, 7-7) long en, na bai yu kaikai wantaim 7-7). They are eaten with the new ol nupela kaikai long wan wan yia harvest of beans and cucumbers in (masaalu) long nambawan o nambatu January and February. mun. Dioscorea sp.5 Meki Yam Yam This Dioscorea sp. (Plate 7-8) yam is Meki yam (Plate 7-8) bilong muhurung, planted by women in the first garden olsem namba wan gaden ol meri of the year. It is the first yam of the save planim. Bilong kaikai ol nupela season and the women are responsible kaikai, ol meri save kisim dispela yam for their harvest and preparation. na kukim wantaim ol nupela kaikai.

3. Dioscorea sp. (Discoreae), yam bilong diwai, yam. 4. Dioscorea sp. (Dioscoreae), yam bilong stik, yam. 5. Dioscorea sp. (Dioscoreae), yam. 106 Sapta Seven | Chapter Seven

Plate 7-4: Winyu (Dioscorea sp.) Plate 7-5: Takarok wantaim yam Wiynu (Dioscorea sp.) yam. Takarok with mature harvested Wiynu (Dioscorea sp.) yam.

Plate 7-6: Malapa (Dioscorea sp.) Plate 7-7: Malapa (Dioscorea sp.)

107 Reite Plants Puti Psophocarpus tetragonolobus6 Bin bilong taro kapa

Puti (Plate 7-9) em bin bilong taro Wingbean kapa stret. Taim Patuki givim namba Psophocarpus tetragonolobus (Plate wan taro long ol Reite, em givim 7-9) is the bean which was given dispela bin wantaim. Taim ol man to ancestors along with taro kapa. traut, yu ken givim ol dispela bin, na Eating the wingbean stops vomiting, em bai stopim traut bilong ol olsem as it did in the taro myth Samat long Samat Matakaring Patuki. Matakaring Patuki.

Kariking Terminalia catappa7

Talis Malay almond Kariking, em stori bilong Reite. Bipo Terminalia catappa has a myth em yet save bruk na ol save kaikai, associated with it in Reite. At one tasol wanpela man rongim, na nau time, the nuts of this tree were easy ol man save hat wok long brukim to split open, but then a man annoyed na kaikai. Lip bilong Kariking (Plate the spirit of the tree and she covered 7-10) em olsem kalenda. Long Augus her seeds in hard casings. The leaves na Septemba lip bilong en save ret of this Terminalia catappa tree (Plate na pundaun (Plate 7-11). Ol tumbuna 7-10) are like a calendar. In August and save lukim dispela na planim nupela September, during the dry season, the gaden. leaves turn red and fall (Plate 7-11). Our ancestors used this as a signal to plant next year’s gardens.

6. Psophocarpus tetragonolobus (Leguminosae), bin, wingbean. 7. Terminalia catappa (Combretaceae), talis, Malay almond. 108 Sapta Seven | Chapter Seven

Plate 7-8: Meki (Dioscorea sp.) Plate 7-9: Puti (Psophocarpus tetragonolobus)

Plate 7-10: Kariking Plate 7-11: Taim lip bilong (Terminalia catappa) Kariking senisim kala long Augus o Septemba, em i taim bilong planim nupela gaden. When Terminalia catappa leaves change colour in August or September, it signals the 109 time to plant new gardens. Reite Plants Angari Canarium vitiense8

Galip Canarium nut

Ol tumbuna save draim Angari (Plate Ancestors used to dry these Canarium 7-12) na saplang wantaim taro o yam vitiense nuts (Plate 7-12) and crush long tundung kondong (see Suarkung them in a pestle (tundung kondong see Sapta 1) na kaikai. Nauclea sp. Chapter 1) to eat them with taro and yam as a delicacy.

Plate 7-12: Angari (Canarium vitiense)

8. Canarium vitiense (Burseraceae), galip. 110 Sapta Seven | Chapter Seven Maata Artocarpus altilis9

Kapiak Breadfruit

Taim bilong hangre, ol tumbuna save In earlier times of hunger, before the kaikai dispela Maata (Plate 7-13, new gardens were ready, ancestors ate 7-14). Mipela save kaikai pikinini the seeds of this Artocarpus altilis tree bilong kapiak tasol. (Plate 7-13, 7-14).

Plate 7-13: Maata (Artocarpus altilis)

Plate 7-14: Maata (Artocarpus altilis)

9. Artocarpus altilis (Moraceae), kapiak, breadfruit. 111 Reite Plants Sombee Artocarpus communis10 Kapiak

Sombee (Plate 7-15) em wankain Maata Breadfruit (Plate 7-13, 7-14), tasol bai yu kaikai Artocarpus communis (Plate 7-15) is mit bilong en, na pikinini bilong en similar to Artocarpus altilis (Plate 7-13, wantaim. 7-14), only with Artocarpus communis, the flesh can be eaten as well as the seeds.

Plate 7-15: Sombee (Artocarpus communis)

10. Artocarpus communis (Moraceae), kapiak, breadfruit. 112 Sapta Seven | Chapter Seven Mo Terminalia megalocarpa11 Pikinini bilong diwai

Taim ol man hangre bipo, ol save kaikai Edible seeds Mo (Plate 7-16). Em kaikai bilong las In early times, during January and man bilong kaikai taro (salili) stret. February, the lean time of the year, Ol save boilim pikinini bilong en, people ate seeds of this species, brukim, na putim long wara. Sampela tentatively identified as Terminalia de bihain, ol save boilim na saplang na megalocarpa (Plate 7-16). It is the kaikai. food of the kin groups who ate taro in the latter part of the season; those who knew the names of the original Tekising taro deity and therefore waited until everyone else had eaten new taro Wail saksak before harvesting theirs (salili). Boil the seeds, split the husks, and soak in Ol tumbuna save kaikai kru bilong water for some days, then boil them Tekising (Plate 7-17) na ol yangpela lip again before eating. bilong en. Yu ken kaikai nupela, o yu ken kukim na kaikai. Caryota rumphiana12

Kaapi Wild sago

Mambu Ancestors ate the shoots of this Caryota rumphiana palm (Plate 7-17), Mipela save kaikai kru bilong Kaapi and its young leaves. It can be eaten (Plate 7-18). fresh or cooked.

Bambusa sp.13

Bamboo

We eat the new shoots of this Bambusa sp. (Plate 7-18).

11. Terminalia megalocarpa (Combretaceae). 12. Caryota rumphiana (Arecaceae), wail saksak, wild sago. 13. Bambusa sp. (Poaceae), mambu, bamboo. 113 Reite Plants

Plate 7-16: Mo Plate 7-17: Tekising (Terminalia megalocarpa) (Caryota rumphiana)

Plate 7-18: Kaapi (Bambusa sp.) Plate 7-19: Patorr (Cycas rumphii)

114 Sapta Seven | Chapter Seven Patorr Cycas rumphii14

Kaikai bilong palmen Palm food

Kisim pikinini bilong Patorr (Plate Take the seeds of the Cycas rumphii 7-19, 7-20), rausim skin bilong en, na (Plate 7-19, 7-20) and remove their paitim ol inap malomalo. Draim long shells, pounding the seeds until san, karamapim, na putim long wara. flattened. Dry them in the sun, then Em bai stap sampela wik. Karamapim soak in water for a few weeks. Package wantaim lip, na boilim, na em bai stap the seeds in leaves and boil them until strong. Saplang wantaim drai kokonas they go hard. Mash the seeds with o galip (Plate 7-12) na pulimapim long coconut or Canarium vitiense (Plate mambu na kukim kaikai. 7-12) and put the mixture in a bamboo holder and cook.

Plate 7-20: Patorr (Cycas rumphii)

14. Cycas rumphii (Cycadaceae), palmen, palm. 115 Reite Plants Kaaki Athyrium esculentum15 Kumu gras

Kaaki (Plate 7-21, 7-22) em wanpela Edible fern kumu gras, bilong kukim wantaim Athyrium esculentum (Plate 7-21, 7-22) pik. Em bai holim gris bilong pik, na is a fern that is cooked with pig. The em bai swit. pig fat adheres to the leaves and makes them tasty.

Plate 7-21: Kaaki (Athyrium Plate 7-22: Kaaki (Athyrium esculentum) esculentum)

15. Athyrium esculentum (Pteridophyta), kumu gras, fern. 116 Sapta Seven | Chapter Seven Asisang Gnetum gnemon16

Tulip Two leaf

Asisang (Plate 7-23) em kumu bilong Gnetum gnemon (Plate 7-23) is the taro kapa. Pel Patuki em givim tulip vegetable cooked with taro. The taro wantaim fers taro. Yu kukim taro deity gave this tree leaf with the first wantaim na em bai kamap stret. taro. To cook taro in the traditional manner, it must be boiled with this leaf.

Plate 7-23: Asisang (Gnetum gnemon)

16. Gnetum gnemon (Gnetaceae), tulip, two leaf. 117

Sapta Et Chapter Eight Wokim samting Attracting birds bilong mekim to hunting hides pisin i kamap planti

Taim mipela wokim haus pisin (haus When we make hunting hides to shoot bilong ol man hait na sutim ol pisin) birds, we have certain procedures to mipela save wokim sampela samting attract birds to the trees where they bilong mekim ol pisin kam klostu. are located. This chapter lists the Long dispela sapta mipela putim ol flowers used in these procedures. plaua mipela save yusim long dispela These flowers have to be used in the kain wok. Olgeta plaua i gat we bilong following way. Collect small stones ol. Kisim ol liklik ston pastaim. Ol from where the fresh water of the liklik ston mas i kam long ples we Seng River meets the sea (Figure 1). Wara Seng (Figure 1) save tantanim Bring water from there as well. Mix wantaim solwara long maus bilong the Vitex sp. flowers together in the wara, na kisim plaua bilong Tembam mixture of fresh and saline water na bungim wantaim dispela ston. with the stones. Boil over the fire Kukim wantaim wara i kam long until the water has dried. Take the dispela ples. Kisim dispela wara, em bits and pieces and the stones and put hap hap kolwara na solwara, bungim the stones at the base of the tree in wantaim plaua na ston, na boilim long which you will make your hide. Put hap sospen graun. Taim wara drai, all the bits of flower in a bamboo tube kisim ston i go long as bilong diwai and lodge this in the hide. Wash the bilong haus pisin. Putim dispela ol stone with Setaria palmifolia, which pipia bilong Tembam long mambu na describes washing the birds ‘eyes’ so putim long haus pisin. Taim bilong they see the fruits of the tree. Once wokim haus pisin, kisim Nin’ae na the fruits of the tree are eaten and the wasim ol ston wantaim, olsem wasim hide abandoned, take the stone back ai bilong pisin (nungting suli). Ol pisin to your house. mas luklukim na kamap planti. Taim ol pisin kaikai long diwai pinis, yu mas kisim ol dispela ston na putim long haus bilong yu gen.

119 Reite Plants

Solwara bung wantaim kolwara, olsem We use the mixture of fresh and sea tupela wara tantanim, na yumi wokim. water because we want all kinds of Tupela wara tantanim, olsem ol pisin bird to come and mix at the fruiting i mas kamap planti olsem kolwara tree. Sesi is a black bird; they come i kam insait long solwara. Blakpela in waves like the sea breaking on the pisin, mipela kolim Sesi, mas kamap shore. These birds must mix with planti. Mipela tok, ‘windik koreik others and bring them to the tree. gnenda iraewiung’, olsem [pisin] bruk olsem solwara kalap long nambis. Kain As part of the ritual, we call the kain pisin mas kirap wantaim dispela name of the place where the waters blakpela pisin. meet, and call the names of men who came before. We tell them to go and Dispela hap we ol tupela wara bung, bring stones from there. This is a mipela save kolim wanpela hap tok na euphemistic way of saying they must kolim nem bilong ol man trutru bilong send many birds to your hide. bipo. Dispela nem em bilong man stret olsem mipela putim sampela nem long ol manki na dispela i stap yet. Kolim ol dispela man, na tokim ol long go na kisim ston i kam long ol dispela maus bilong wara, olsem em bilong kisim dispela blakpela pisin i kam. Mipela save kolim dispela tupela wara, na tok ‘kisim ol liklik ston long dispela hap i kam’, olsem tok bokis long planti pisin mas kam.

120 Sapta Et | Chapter Eight Sauwa’sau/Nungting Gomphrena sp.1

Plaua bilong pasim pisin Flower to attract birds

Nungting, em save min, ai o kru bilong The red flower of the Gomphrena sp. pisin. Dispela retpela plaua Sauwa’sau (Plate 8-1) is like the red patch on (Plate 8-1), mipela save tok, em ai the top of the Sesi black bird’s head. bilong pisin. Bilong yumi bungim It is collected together with other wantaim ol narapela plaua. Taim yumi flowers and when we put the floral putim long diwai, ol pisin bai kamap arrangement in the tree, it attracts planti. Sauwa’sau em namba wan many birds. This Gomphrena sp. samting long pulim pisin. Dispela kala flower is the most important flower to i stap long het bilong pisin, long kru attract birds. Sesi have a crown-stripe bilong en. Dispela mekim ol pisin bai the same colour on top of their head. tingting long kamap na ol narapela tu This flower colour attracts the birds. bai kisim tingting long kamap long dispela diwai.

Plate 8-1: Sauwa’sau/Nungting (Gomphrena sp.)

1. Gomphrena sp. (Amaranthaceae). 121 Reite Plants Masikol Flower with burred seeds2 Plaua bilong pasim pisin

Plaua bilong Masikol (Plate 8-2) save Flower to attract birds pas long skin bilong yu. Taim pisin em This unidentified flower (Plate 8-2) i kam long diwai, bai no inap lusim. has burrs which make its seeds stick Em wankain kambang, bai pas gut to your skin. When the birds visit long graun, na bai yu lukim rot bilong the tree, they will stay on the tree. birua wokabaut (lukim Sapta 9). This flower is also used for divination because it mimics the calcined lime which adheres to the earth and is easily seen (see Chapter 9).

Plate 8-2: Masikol (flower with burred seeds)

2. Unidentified species (Compositae). 122 Sapta Et | Chapter Eight Tembam Vitex sp.3

Smat samting bilong Lure used to attract and pulim pisin hunt birds

Wasim sap bilong spia wantaim ol lip Take leaves from this flowering Vitex bilong Tembam (Plate 8-3) na em bai sp. tree (Plate 8-3) and wash the spear smat long kisim pisin. Bai yu kukim tip in them, so when you shoot, it lip bilong Tembam wantaim ol ston will be true to its target. You can also tu na em bilong mekim haus pisin luk cook it with the stones, to make the smat na ol pisin bai kamap. Mipela birds come to the hunting hide. We tok, tembambakiting, olsem mekim say, tembambakiting, meaning good at smat o kleva long kisim samting. catching things.

Rukruk Plectranthus amboinicus4 Sanda bilong pulim pisin

Plaua bilong Rukruk (Plate 8-4, 8-5) Perfume to attract birds mipela yusim long smel bilong en. Ol The flowers ofPlectranthus amboinicus pisin bai smelim kaikai bilong diwai (Plate 8-4, 8-5) are used for perfume to na laikim moa yet. Na tu, mipela yusim attract birds. This flower is also used long wokim sanda bilong singsing for making perfume for dancing. (gneemung).

3. Vitex sp. (Lamiaceae). 4. Plectranthus amboinicus (Lamiaceae). 123 Reite Plants

Plate 8-3: Tembam Plate 8-4: Rukruk (Vitex sp.) (Plectranthus amboinicus)

Plate 8-5: Rukruk (Plectranthus amboinicus)

124 Sapta Et | Chapter Eight Makung Amorphophallus campanulatus5 Lip bilong sikrapim bel

Makung (Plate 8-6) bai sikrapim bel Leaf causing itch bilong pisin. Ol pisin bai pekpek The leaves of Amorphophallus hariap, na kam bek hariap. Lip bilong campanulatus (Plate 8-6) stimulate Makung i gat sikrap bilong en. birds’ appetites. It makes the birds defecate quickly and return to the tree for more food. Yapel

Wail taro Alocasia macrorrhizos6

Yapel (Plate 8-7, 8-8) em wail taro, wankain wok olsem Makung (Plate Wild taro 8-6). I gat sikrap bilong en. Ol Alocasia macrorrhizos (Plate 8-7, 8-8) tumbuna save kaikai bipo Patuki is a wild taro plant that works the givim Pel kapa (Plate 7-1) long mipela. same as Amorphophallus campanulatus (Plate 8-6), causing stomach irritation. The ancestors used to eat it before there was real taro Pel kapa (Plate 7-1).

5. Amorphophallus campanulatus (Araceae). 6. Alocasia macrorrhizos (Araceae), wail taro, wild taro. 125 Reite Plants

Plate 8-6: Makung Plate 8-7: Yapel (Amorphophallus campanulatus) (Alocasia macrorrhizos)

Plate 8-8: Yapel (Alocasia macrorrhizos)

126 Sapta Et | Chapter Eight Tawaki supong Triumfeta pilosa7

Sanda bilong Guma Perfume for green lorikeets Mipela gat wanpela grinpela pisin, mipela save kolim, Guma; ol bung The grass like flower of Triumfeta planti long wokabaut bilong ol. pilosa (Plate 8-9) attracts the small Tawaki supong (Plate 8-9) em gat green lorikeet (called Guma) that flies sanda long plaua na ol grinpela pisin in flocks. It has a smell which they save laikim. Yumi kisim dispela long like. planti Guma mas laikim dispela diwai na kam long en.

Plate 8-9: Tawaki supong (Triumfeta pilosa)

7. Triumfeta pilosa (Tiliaceae). 127 Reite Plants Spaking supong Centotheca lappacea8

Pisin gras Bird grass

Spaking supong em wanpela liklik Spaking is a small bird which calls pisin, em bai kam na lukim yu na and flies away when it sees people. singaut, na go. Kisim gras bilong Use Centotheca lappacea grass and the dispela Spaking supong (Plate 8-10, birds will immediately come to the 8-11) na wantu bai pisin kamap. tree with the hide. Em samting bilong kambang tu Also used for divination using (lukim Sapta 9). Yu ken kisim dispela calcined lime (see Chapter 9). Spaking supong na bungim wantaim ol Centotheca lappacea leaves (Plate 8-10, narapela lip. Spaking supong bai mekim 8-11) are mixed with other leaves. The kambang pundaun olsem plaua bilong Centotheca lappacea will make the lime dispela gras. fall freely like the flowers of this grass.

Nin’ae Setaria palmifolia9

Lukautim pawa Preserving power

Mipela tok, nungting sulet, em i min This species is for good fortune in olsem klinim ai bilong pisin. Mekim playing cards as well as hunting pisin ai op, na mekim planti kamap. birds. Wash your hands with Setaria palmifolia (Plate 8-12, 8-13) and you Nin’ae sang artic tanget em olsem will not miss birds when you shoot yusim Nin’ae lip (Plate 8-12, 8-13) long them and when you play cards, you wasim han. Olsem, bai han bilong yu will win. no inap abrus long sutim pisin, o yu laik go pilai kas, bai yu win tasol. In a myth from Tut which Maibang people from the east tell, this grass Long stori bilong Tut (liklik hap looked after the spirit of the man who bilong ol Maibang, long san i kamap), died and was grown again from his dispela gras bin bosim tewel bilong finger. Setaria palmifolia is a plant man i dai na lukautim. Dispela gras which looks after things. em i no bilong rausim samting, em bilong lukautim samting. Lukautim win bilong yu, o smat bilong yu.

8. Centotheca lappacea (Gramineae). Alternative identification: (Poaceae), pisin gras. 9. Setaria palmifolia (Poaceae). 128 Sapta Et | Chapter Eight

Plate 8-10: Spaking supong Plate 8-11: Spaking supong (Centotheca lappacea) (Centotheca lappacea)

Plate 8-12: Nin’ae Plate 8-13: Nin’ae (Setaria palmifolia) (Setaria palmifolia)

129

Sapta Nain Chapter Nine Wokim ol samting Divination bilong painim sik o man i dai

Planti samting i gat wok wantaim Most of the plants that follow are kambang bilong painim husat salim used in a process of divination that posin o sanguma bilong kilim man. uses the white calcined lime powder Mipela tok ‘kambang’, em wankain (a substance usually chewed with kambang tasol ol man save kaikai betel nut and betel pepper) to indicate wantaim buai na daka. Long kastom, the direction from which sorcery has tewel bilong man i dai inap bai kisim come. The spirit of the dead man leaves kambang na wokabaut wantaim. Lek marks of calcined lime on the paths bilong tewel bai lusim kambang ples leading from the place of his death to klia long rot i go long ples ol salim the village that sent the sorcery that sanguma bin kilim dispela man. killed him. I gat ol narapela rot long painim There are several other methods sanguma o posin, olsem bihainim of divination, such as following bombom, tasol long dispela sapta lighted flares, but here we only talk mipela tok long kambang na katim of calcined lime, and the use of the tanget tasol. leaves of cordyline plants.

131 Reite Plants Araratung Pipturus argenteus1

Bilong kambang Lime divination

Kala long baksait bilong lip Araratung The undersides of the Pipturus (Plate 9-1, 9-2) em wait na em bilong argenteus leaves (Plate 9-1, 9-2) are mekim kambang i kamap ples klia. Yu white, which makes the lime stand ken planim wantaim papul taro, olsem out. This tree is also planted with em bai no inap senis na taro kapa bai baby taro kapa tubers to keep the stap taro kapa stret. variety from mutating.

Plate 9-1: Araratung (Pipturus argenteus)

Plate 9-2: Araratung (Pipturus argenteus)

1. Pipturus argenteus (Urticaceae). 132 Sapta Nain | Chapter Nine Patuang taring Desmodium sp.2

Lek bilong dok ‘Dog’s leg’ grass

Patuang taring (Plate 9-3) em gras This Desmodium sp. (Plate 9-3) we call bilong kambang. Taim yu holim, grass for lime powder because when pikinini bilong en bai kalap kalap you hold this grass, its seeds jump out nabaut. Mipela laikim kambang em and scatter. We make this connection mas wokim olsem. with the way the grass seeds scatter because we want the lime powder to do the same.

Plate 9-3: Patuang taring (Desmodium sp.)

2. Desmodium sp. (Fabaceae). 133 Reite Plants Patuang artikering Flower with burred seeds3 Tel bilong dok

Dispela Patuang artikering (Plate 9-4, ‘Dog’s tail’ 9-5) i gat longpela plaua olsem tel This unidentified species (Plate 9-4, bilong dok. Taim dok save wokabaut 9-5) has a long pendulant spike of bihainim rot na tel bilong en rabim flowers that we refer to as ‘dog’s tail’. graun, mipela laikim kambang mas We use it because just as a dog’s tail makim na kamap long rot. drags along the ground touching things it passes, so must the spirit of the dead man touch the path with lime powder.

Plate 9-4: Patuang artikering (flower with burred seeds)

Plate 9-5: Patuang artikering (flower with burred seeds)

3. Unidentified species (Gramineae). 134 Sapta Nain | Chapter Nine Pununung artikering Achyranthes sp.4

Tel bilong kapul Cuscus tail

Pununung artikering (Plate 9-6) em gat Achyranthes sp. (Plate 9-6) flower plaua olsem tel bilong kapul. Dispela resembles the tail of a cuscus. The tail tel bilong kapul em save hangamap na of a cuscus hangs down and hooks pulim graun na hukim ol lip samting onto things as it passes. The lime must taim em save wokabaut long graun. follow this example. Kambang bai makim dispela.

Plate 9-6: Pununung artikering (Achyranthes sp.)

4. Achyranthes sp. (Amaranthaceae). 135 Reite Plants Kipikieperi Mussaenda sp.5

Kambang Lime divination

Plaua bilong Kipikieperi (Plate 9-7) The white flower of this Mussaenda em waitpela, kambang mas ples klia. sp. (Plate 9-7) is used to make the Bungim ol dispela waitpela samting lime stand out. Mix the white flowers wantaim gras bilong wait koki, o gras with the feathers of a white cockatoo bilong waitpela kakaruk meri, na or chicken and then proceed with wokim kambang. the divinatory procedure called ‘kambang’.

Plate 9-7: Kipikieperi (Mussaenda sp.)

5. Mussaenda sp. (Rubiaceae). 136 Sapta Nain | Chapter Nine Masau Cordyline fruticosa6

Painim tingting Divination

Kisim lip bilong Masau (Plate 9-8) Take the Cordyline fruticosa leaf (Plate na raunim het bilong yu. Em bai yu 9-8) and pass it around your head. It yet painim tingting, i no tanget bai is you that finds the answer, not the painim tingting. Holim lip Masau, na leaf. Think of your question as you katim. Yu katim bruk stret, em mas pass the leaf around your head. Hold tingting bilong yu i no stret. Em bruk and cut the leaf in one motion. If it long narapela hap, o hap i no bruk yu breaks straight across, the thoughts save em tok ‘yes’ long yu nau. you have are incorrect. If it breaks at another point than your cut, or remains unbroken, the answer to your question is ‘yes’.

Plate 9-8: Masau (Cordyline fruticosa)

6. Cordyline fruticosa (Laxmanniaceae), tanget. 137

Laspela hap long buk Appendix One1 Wan1 Our way of Pasin bilong sharing things skelim samting long Reite

What I have to say here reflects laws Dispela samting mi bai stori long en, and customs we abide by in our em wanpela lo o pasin bilong mipela village. But it is applicable to the Rai long ples. Tasol em i karamapim olgeta Coast populations as a whole. I start hap long Raikos tu. Dispela em bai with the analogy of the nut bearing olsem, long tok piksa long diwai galip, tree, the Canarium sp. The tree o talis. Dispela galip em olsem bilong belongs to me. I weeded and tended mi. Mi klinim kamap, na lukautim i go it while it grew. When the tree bears bikpela. Taim em karim kaikai bilong its first nuts and I collect them and I en, nambawan taim mi kisim, husat share with my family. Eating the nuts, ol famili, mi bai skelim long ol. Ol bai they taste the fruit of this tree and kaikai na pilim, na nau ol bai save know it as my tree. If I were then to long galip bilong mi. sell the nuts and not give any of the produce to my family, they would Taim bilong moni nau, sapos mi kirap complain. They would say, ‘That good na brukim galip na salim long kisim Canarium sp. of yours that you used to moni, sapos mi no givim long ol lain give us to eat, now you are selling the bilong mi fri, ol bai kirap na gat tok nuts and don’t think of giving us any nau. Ol bai tok, gutpela galip bilong to eat’. It is possible they would want yu save givim mipela fri, nau yu kirap to fight and be really angry over this. salim long moni, na yu no tingim It is my tree, but they can get angry. mipela long mipela bai kaikai samting. The same with extended family in Tu ol ken kirap na pait kros long mi other villages. They too can complain, long dispela. Em samting bilong mi, saying, ‘In the past you gave us these tasol ol ken pait kros long en wantaim nuts to eat. Now you are selling them ol famili bilong mi long narapela hap and forgetting us’.

1. Toktok Porer Nombo bin givim long wanpela kibung ol i kolim ‘Intellectual and Cultural Property’ long Motupore Island, PNG long Desemba 2000. Presentation by Porer Nombo at a seminar on ‘Intellectual and Cultural Property’ at Motupore Island, December 2000. The seminar was organised by Dr Lawrence Kalinoe, University of Papua New Guinea, and members of the Cambridge/Brunel Universities Project: ‘Property Transactions and Creations: New Economic Relations in the Pacific’, funded by the UK Economic and Social Research Council, UK. 139 Reite Plants

ples long Asang na Serieng. Ol bai tok If I tend a tree and it grows, then it is ‘longtaim yu wok long givim mipela, mine. But when it comes to its fruit, na nau yu salim na ting lus long all my family, from wherever, can mipela’. eat for free. If you want to own it all yourself to sell the nuts, they will be Mipela save lukautim diwai long em angry. This applies to food and also kamap. Em galip bilong mi. Tasol for materials to build houses. If I tend kaikai bilong dispela samting, olgeta a bamboo in the forest and then send famili bilong mipela long wanem hap, another person to go and make use of ol ken kaikai fri. Yu kirap na yu tasol it without telling my brothers, they papa na laik kisim moni, ol ken kros will all have things to say to me and na pait long yu gen. Em olsem samting they will all be cross with me. bilong kaikai. Na samting bilong katim na wokim haus tu, em wankain. So this is a law of ours, we must bring Sapos long bus yu lukautim wanpela together our men and women to give mambu, na narapela brata bilong mi or sell something to another person. i no harim na mi salim narapela man Everyone in the family must hear of long kisim, olgeta lain brata bilong mi it before we can sell to another. This bai gat toktok wantaim mi, na ol bai is a strong law and practice of ours. kros long mi. If you rush into selling, dissent and separation will occur in the family Olsem, em wanpela lo bilong mipela, and even enmity later on. We have to mipela mas sindaun na askim olgeta ask first; because although it is mine, manmeri bilong yumi, long salim it is something they are all used to o givim samting long narapela eating. When it comes to land, they all man. Olgeta insait long famili mas take its products and build houses as harim pastaim, na mipela salim long they wish. Everyone has to agree for narapela. Em strongpela lo na pasin us to send another person to collect bilong mipela. Sapos yu kirap nogut materials or sell them. So, you must na i go long salim tasol, em bai bruk consider well. It may be yours, but pasin kamap long famili. Bihain bai not yours alone. gat pasin birua tu kamap long famili, na long klen tu bai kamap. Mipela It is a metaphor that I want to give you mas askim ol famili pastaim, na kisim with my discussion of trees. But it goes wanem kain samting bilong mi na for girls who want to be married as salim long narapela man. Samting well. There are changes coming about bilong mi, tasol ol save kaikai long en now where some people around here tu. Na long graun, em ol save kisim na are deciding on a price for women. wokim haus long en o samting ol i gat For example, five thousand kina and a laik long en, na dispela kain, samting pig. But this is the practice for tinned bilong mi tasol, ol tu bai kisim hap fish and rice we buy in a store. Bring bilong en. Olgeta famili i tok orait it home, eat the fish, and throw the tin tasol, em bai mipela salim narapela into the forest to rust and deteriorate.

140 Laspela hap long buk Wan | Appendix One man long kisim, o salim long moni. The tin will not have any more use. I Dispela olsem yu mas tingting gut na am speaking metaphorically. This way salim samting. Bilong yu, tasol, i no of setting a price for a bride as if she bilong yu tasol. were a tin of fish, we are very strongly against this in relation to women and Em tok piksa mi wokim long ol children. In our custom, though it is diwai samting nabaut. Tasol i go long my daughter, all my family, wherever pikinini meri laik i go marit, em bai they are, must come and receive mi toktok long dispela. Long nupela wealth for her. If I take five thousand senis nau, sampela long mipela save kina and I consume this with the kirap na makim prais bilong ol meri. people who are nearby, then some Ol bai tok, baim faiv tousen kina na of us will not know the pay for this wanpela pik. Tasol dispela em pasin woman. Suppose a few of us consume bilong tinpis rais mipela baim long it, then other brothers and sisters and stua. Baim long stua kam kaikai, na cousins in other places will be angry tin bilong en, mipela bai tromoi long with us. They will say, ‘We do not bus na ros bagarapim. Tin bilong en, know her payment’. In our custom, bai no inap mekim samting moa. Em when you present valuables for a olsem tok piksa. Dispela makim prais wife, it must be enough to satisfy the bilong meri olsem tinpis rais, mipela whole family. We want to exchange i no laikim tru kamap long pikinini according to custom. The price of five na meri. Long kastom, pikinini meri thousand kina and a pig sounds large, bilong mi, tasol olgeta famili bilong mi but in terms of custom exchange it is i stap we, olgeta mas kisim pe bilong small. In custom, we are not allowed en. Sapos mi kisim dispela faiv tousen to nominate a single payment to kina na mi wantaim sampela man finish the work at one time and in klostu kaikai, em bai sampela bilong one go. Certainly not. The family of mipela i no save long pe bilong dispela the husband must collect ancestral meri. Em bai mipela yet tasol kaikai, body decorations, wealth items, na narapela lain brata na susa na money, pigs and so forth over years kandere bilong en long narapela ples and slowly make presentations for the bai ol kros yet. Ol bai tok, mipela i no mother and her children. By keeping save long pe bilong en. Long kastom at it, they will collect in excess of the na pasin bilong yumi long ples, yumi amount specified when we put a price baim meri long dispela kastom, em bai on a woman like tin fish or rice. We do inapim olgeta lain famili. Na mipela not want these good ways of ours to laik baim olsem long kastom. Makim become like buying tin fish and rice. faiv tousen kina na wanpela pik em We forbid this practice in the village. bikpela, tasol long kastom dispela We want our way to remain strong. em liklik. Long kastom mipela no We buy women under our custom: no inap wokim wanpela sas olsem long setting a price, no setting a timetable, pinisim long wanpela raun na wanpela yia. Nogat. Ol lain bilong man mas

141 Reite Plants

painim sampela tumbuna bilas, pe, we let others work slowly, and they moni, pik long sampela yia, na wokim can then give a higher price than one samting isi bilong mama, na bilong you could specify. olgeta pikinini bilong dispela mama. Em wokim i go, em bai abrusim olgeta OK, my analogies are ended now. prais mipela save makim olsem tinpis These ways and laws of ours are good rais nau mipela save makim. Long for us, and we do not want to see dispela ol gutpela lo bilong mipela them undermined. This is how we na kastom bilong mipela, mipela i live, and we live with happiness and no laikim bai go long pasin bilong contentment in our hamlets, clans and baim tinpis rais. Mipela save stopim families. dispela kain pasin long ples. Mipela Here, we are discussing the topic laikim dispela kastom bilong mipela of knowledge itself. Who can own mas i stap strong. Mipela laik baim knowledge, who can sell it? By what meri long kastom bilong yumi. Noken means can you prevent its theft or makim prais, noken makim yia, em appropriation? So I will now turn to bilong larim ol wokim isi isi na ol ken discussing these things. wokim prais bai go ova long prais bai yu makim. In our area, custom has the status of law. Firstly, regarding children. OK, em luk olsem ol tok piksa bilong Children belong to parents, but mi i go pinis nau. Wanem ol dispela cousins, uncles and grandparents are lo bilong mipela, em ol strongpela na required to make a child grow into a gutpela, olsem mipela i no laikim ol man, influence his development and lo bilong mipela bai pinis. Yumi save make him look good in the eyes of i stap long dispela kain, mipela save others. If the father does not call on stap wantaim gutpela hamamas na bel the uncles to receive wealth for [this isi insait long ples, na klen na famili. work of] helping in the development Nau long dispela bung, mi save yumi of the child well, they will complain. bai go long tingting bilong save stret. They will be angry with the mother Husat bai papa long save, husat bai and father. You see? It looks like inap long salim? Wanem rot bai yumi something belonging to one person, stopim ol man stilim nating, o mekim but uncles and cousins have the olsem samting em bilong en tasol? right to complain if the parents do Olsem bai mi tokim dispela kibung not follow the procedure for his long we pasin bilong mipela long development to proceed correctly. The dispela samting. father has to undertake custom work and the uncles must come and give the Long ples mipela i stap long en i gat boy good advice, knowledge of spirits sampela ol kastom i stap olsem lo. and myths, and thus help him to grow. Nambawan em olsem ol pikinini. If they do not provide this assistance Pikinini em olsem bilong wanpela in his growth, they will not eat his man, tasol ol kandere na tumbuna pig and will not know what kind of

142 Laspela hap long buk Wan | Appendix One bilong en mas i kam na mekim i person he is. They will complain about kamap olsem man. Mekim i kamap this. If you chose alone to send your na luk gutpela long ai bilong olgeta daughter in marriage, then no one man. Sapos papa i no wokim sampela will know her bride wealth. The same kastom na singautim ol kandere with boys. If they remain uninitiated, bilong mekim dispela manki i kamap no one will know their wealth. gut, em bai ol kandere gat tok yet. Ol bai kros long papamama. Yu lukim, em Secondly the spirit cult. This is our olsem samting bilong wanpela man, music. Spirit voices were discovered tasol ol kandere i gat rait long gat tok in dreams by our ancestors. That is sapos papamama i no bihainim gut we how we discover them also. So they bilong mekim em kamap gutpela man. are found using inherent power of Papa mas wokim sampela kastom na the dreamer but they are items which stretim ol kandere, na ol mas i kam belong to the whole family and with givim sampela gutpela tok skul na which they celebrate, dance and sing, mekim manki i kamap bikpela. Nogat and eat pigs. If a dreamer wants to sell dispela helpim long manki kamap, to another person, the whole family ol bai no inap kaikai pik bilong en, must hear and agree first. This is an na save long em wanem kain man. ancient law of ours. When a man’s Olsem ol bai gat tok long dispela. Yu sister goes in marriage to another wanpela man salim pikinini meri long village, he must ask his whole family marit, em bai olgeta no inap save long before allowing her to take one of pe bilong en. Wankain long pikinini their spirit songs with her. When man, i stap nating, ol bai no inap save they all agree, then he can take it for long pe bilong en. her. If he says ‘It is mine, I’m just going to send it to her’, it is wrong. Nambatu, em long tambaran samting. The whole family uses this ancestral Dispela em olsem musik bilong yumi. song to celebrate in other places and We bilong painim em, em olsem, it belongs to them all. wanpela tumbuna mas slip na painim long driman, na em bai painim. Em Once it has been left with a sister, she olsem em painim long strong bilong and her husband can go to festivals en, tasol dispela samting em bilong and eat pigs with it. So everyone must olgeta famili ol bai hamamas wantaim think about this and decide whether na singsing wantaim na kaikai pik they are comfortable for these people wantaim. Olsem em laik salim long to have the spirit song. On the other narapela man, em bai ol famili mas hand, when a woman from another harim na tok orait pastaim. Em laik village comes to marry with one of us salim i go long narapela man, em and her brothers want to give her a mas askim ol pastaim. Em wanpela lo spirit voice to bring to us, they must bilong mipela i stap bipo yet na i kam agree together to do so. If they want nau. Long wanpela susa bilong man payment in return, we will ready a pig i go marit long narapela ples, na em and give it to them first. Why? Well,

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laik salim dispela tambaran musik i go we will take this spirit voice with us long en, em mas askim ol lain bilong when we go to feast and dance and en pastaim. Ol tok oriat, nau em ken sing in other places. The whole family bringim bilong en i go. Na sapos em of the person who dreamed the voice tok samting bilong mi na mi salim into being will receive and consume tasol, em bai nogat. Ol famili save this payment. hamamas raun long dispela na em samting bilong ol yet. There is also another aspect to this. Think of a woman who married I go lusim bilong kandere susa, em here and who brought a spirit voice ken bai go raun na kaikai pik long en, with her to give to our fathers or na singsing dispela tambaran. Olsem grandparents. All the grandchildren ol mas tingim dispela pastaim, na ol of these people must agree before any bai tok orait o nogat. Narapela em one of them takes it to give to another olsem, wanpela meri bilong narapela village. It cannot just be the brothers ples i kam marit long mipela, na ol of a woman who leaves in marriage brata bilong en laik lusim wanpela that decides. singsing tambaran wantaim mipela, ol mas toktok pastaim. Ol laik mipela Thirdly the planting of our taro baim, mipela bai redim pik na givim and yam gardens using power and ol pastaim. Bilong wanem, mipela bai knowledge of the place. Practicing kisim raun singsing na kaikai pik long this knowledge makes the plants grow en. Pe bilong tambaran olgeta famili fast and provide abundant food. This bilong husat kamapim, ol bai kaikai kind of knowledge is specific to each dispela pe. clan, but a single man cannot give it to another brother or nephew. If Hap bilong dispela tasol em olsem. the whole family agrees and all are Husat susa marit long hia na ol content, they may give this knowledge lain bilong en kam lusim wanpela to a nephew. It can not be one small tambaran wantaim papa o tumbuna group only who decides. bilong mipela, em bai olgeta tumbuna bilong dispela papa o tumbuna mas When you give this power to a nephew pasim tok pastaim, na lusim long or grandchild, he will be wealthy with narapela man. I no wanpela lain tasol food. So everyone must think and bai wokim. discuss what kind of payment they will be happy with in return. If you Nambatri, mipela save planim yam cook meat for everyone to eat they na taro wantaim sampela pawa o will be happy to give it to you. If you stori bilong ples. Bilong mekim mas give it to him for nothing, [your kin] karim hariap, na karim bikpela kaikai will ask you if the boy will come and bilong en. Dispela kain save em give you food every morning, noon bilong wan wan klen tasol wanpela and evening, or not. You must think man noken kirap givim long husat of such things before you give power kandere o brata. Olgeta famili pasim to him.

144 Laspela hap long buk Wan | Appendix One tok wantaim, na ol wanbel, ol ken Fourthly, our designs and carvings. It givim long husat kandere bilong en. is from the knowledge that one man Narapela man em bai nogat tru. has that he makes the designs that he carries to ceremonies in other places, Taim em givim long kandere o or decorates his cult house. People tumbuna, em bai kamap bik man from other places come and view long kaikai. Olsem ol mas tingting them but cannot take them to make na tok long em baim pawa o wanem themselves. If they do, they will be long tingting bilong ol. Baim na em called to a meeting, and charged in pigs bai kisim. Kukim abus bilong ol man and wealth. When a sister or cousin is kaikai na hamamas long givim yu. Yu married, she will give her kin a pig. If givim ol nating, ol bai askim yu long she wants to take a design with her, em bai kam helpim yu long kaikai she must sit down with her family and olgeta moning, apinun, belo, o nogat? all must agree. When they receive her Yu mas tingim dispela bipo long yu pig, they must find things to give in givim dispela pawa long en. return. If they all have agreed, then Nambafoa, em bai long sait bilong mak they can give a design to her directly o kaving. Long save bilong wanpela at this point. But as with spirit voices, man, em kamapim wanem mak bilong she may not them pass it on again karim i go singsing long narapela ples, without consultation. No way. These o long bilasim haus samting. Dispela things too are for celebrating and narapela ples kam lukim, ol no inap making a name in other villages and kam kisim long laik bilong ol. Sapos ol feasting there. One person cannot be kisim nating, em bai gat bung bilong owner of them. en na sas bilong en. Ol ken kukim pik Significantly, all these things bring na putim sampela pe wantaim. Husat fame. People make a name for a place susa o kandere i go marit na lusim through the designs they own. They pik long ol lain bilong en, man mas contribute to the reputation of the sindaun wantaim olgeta lain klen na place and the family. It is a valuable famili, na olgeta mas tok i orait pastaim. thing of theirs, so all must agree before Em bai ol painim wanem samting ol giving to others. A man may discover bai bekim pik bilong en wantaim. Em or bring one of these items into being, nau, ol ken tok, orait mipela lusim but it is not his solely. It is something bilong dispela susa o kandere stret. that belongs to them all. If you pass Na em tu bai no inap kirap grisim i go them on behind people’s backs, there long narapela man. Nogat tru. Na i no will be anger and fighting over this as long laik bilong man kamapim dispela you will have broken custom law and mak stret bai wokim tingting na i go done something of your own volition. givim long husat. Em tu em bilong ol singsing hamamas raun, na kaikai pik. It is like this. Now people say God Olsem noken wanpela man papa long made them [laws, customs], but we en. say Patuki made them and if you do

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Bikpela samting, dispela olgeta things differently, in ways you have samting em bilong apim nem. Mak decided on yourself, there will be bilong wanpela ples, em bai apim negative consequences. People must nem bilong dispela ples. Long apim follow the right way of doing things, gutnem bilong ol, na nem bilong then they will live well and make famili. Gutpela samting bilong ol, good things. ol mas olgeta pasim tok na go lusim bilong narapela. Man em kamapim, We do not want to see these laws tasol i no bilong em tasol. Dispela ol and customs disappear. Following kain samting em bilong olgeta lain the ancestral way of sharing things bilong en ken i go na kisim pik na is good. It makes for peace and hamamas long en. Em samting bilong contentment, and we do not want olgeta. Yu laik hait long narapela new ways to displace them. New laws famili, bai gat kros pait long en, na yu and ways of thinking will ruin our life brukim dispela kastom na lo bilong here. mipela, na yu wokim samting long For this reason, I am happy that James laik bilong yu. and his kind come and support and Dispela em olsem, mipela save tok long strengthen such understandings. They en, nau ol save tok God i wokim, tasol are there to explain and speak up for mipela save tok Patuki i wokim, na yu our ways, and this is good. We want laik wokim samting long laik bilong to explain our custom and show the yu, bai gat kros pait kamap long en. good practices it has, and for others Yu mas bihainim we bilong en, na bai to hear about them and to say, ‘yes, yu i stap gut na wokim samting gut. there is value in this knowledge’ and so we cannot take the laws relating to Mipela no laik ol dispela lo na kastom money, or the law of the white men bilong mipela bai lus. Pasin tumbuna too quickly so that it ruins the lives of bilong bihainim na skelim samting em people with these good ways of being. gutpela. Dispela em bilong mekim bel isi na gutpela tingting. Mipela i no laik sampela nupela pasin i kam insait long mipela. Nupela lo o nupela tingting bai kam na bagarapim sindaun bilong mipela. Olsem ol kain lain olsem James na wanlain bilong en, i kam sapotim o strongim dispela tingting, mi hamamas tru. Dispela ol lain i stap bilong tok aut long pasin bilong mipela na strongim tok bilong kastom samting, mipela hamamas long ol mas i kam. Long mekim klia tok ol

146 Laspela hap long buk Wan | Appendix One kastom na soim gutpela we bilong en, mipela laikim, na yupela ol narapela man ken harim na tok, ‘Yes, em i gat gutpela we na save bilong en na mipela no ken kisim lo bilong moni, o lo bilong waitman i kam insait kwik na bagarapim sindaun bilong ol man i gat kain gutpela tingting olsem’.

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Laspela hap long buk Appendix Two Tu Indigenous Husat papa bilong knowledge and save long ol the value of plants? plants

Long dispela laspela hap bilong What follows in Appendix 2 is a buk, James em wokim sampela short essay on the ownership of toktok o stori long olsem wanem ol indigenous knowledge written man inap long tok ol i olsem papa by James in response to some of bilong save long ol plants. James the issues that publishing a book em save liklik long ol lo ol save such as this one has generated. kolim intellectual property lo, na In it, James seeks to show why em tok olsem dispela ol lo i no inap intellectual property laws, and long ol man bai stopim ol narapela the understandings of ownership man long yusim save i gat long buk. that these laws are built upon, Em i no nogut, em gutpela, bilong are inadequate for the kinds of wanem, save em gutpela samting understanding that get called bilong helpim ol man, na pasim ‘knowledge’ contained in this i no gutpela tumas. Sampela hevi publication. He suggests that it save kamap taim ol man laik pasim might be necessary to think again save bilong ol long dispela ol lo, about what is meant by the term olsem James em tok aut olsem ol ‘indigenous knowledge’ in the man husat bin kamapim dispela ol light of this. lo, ol i no klia tumus long kain save ol man bilong ples save holim, na The Rai Coast, to which this book wanem samting em i strongpela o refers, has been defined as an area gutpela insait long dispela save. containing rich biodiversity (Sekhran and Miller 1994). The protection of Raikos em i wanpela hap we i gat such areas became a topic of great planti ol kain kain tri, sayor na gras. interest around the turn of the Ol Inglis save tok, kain ples i gat millennium, particularly following bikpela ‘biodiversity’, em min olsem the 1992 Convention on Biodiversity asa bilong ol animal na plant (Sekhran agreed at the Rio Earth Summit in and Miller 1994). Bihain long 1992 Brazil that year. The Convention on Rio Earth Summit long Brazil, planti Biodiversity drew attention to the need manmeri long graun kisim bikpela 149 Reite Plants

interes long lukautim kain ples for conservation in such areas. It placed bilong ol tumbuna bihain. Dispela the responsibility for conserving and kibung long Brazil, em wokim senis utilising biodiversity in the hands kamap olsem we lukaut bilong kain of each nation state. The impetus to ples i stap long han bilong gavman utilisation might seem contradictory bilong ol kantri i gat dispela kain to that of conservation. However, biodiversity. Long dispela ‘Laspela many people have suggested that the hap long buk’, mi laik autim na skelim sustainable use of forest resources sampela tingting long olsem wanem might aid in conservation efforts. ol man save biodiversity em bikpela In the Convention on Biodiversity samting, na toktok liklik long ol rot there exists explicit recognition o pasin bilong kamap papa bilong of the value of biodiverse regions. save long plants. Tu, mi bai stori liklik Following these developments, many long olsem wanem lo bilong bosim ol commentators have pointed to the tingting na kamap papa long save, em value of indigenous knowledge of the inap karamapim plants na save long environment. In some cases, it has plants, na tu olsem wanem ol manmeri been proposed that indigenous people long Reite save tok long dispela. Porer ought to be compensated for any use em i stori pinis long ol rot o pasin of this knowledge, as a form of income bilong stap papa long ol samting long generation that does not demand Reite long ‘Laspela hap long buk 1’. direct exploitation of forest resources. During the years in which this book Dispela buk bin kamap long wanpela has been prepared, some progress has longpela wok liklik. Mi bin statim been made towards these goals, while wantaim Porer long 1994. Taim mi bin at the same time some unrealistic stap wantaim ol Reite, mi bin traim expectations have emerged in Papua wanpela rot bilong kisim save long New Guinea around such possibilities. kastom bilong ol. Taim mi stap long universiti, mi bin winim skul long As final appendix, we thought it social anthropology, olsem kisim save might be worth considering some long sindaun bilong ol manmeri long implications of publishing a book ples bilong ol, tasol dispela em i no bin about ‘indigenous knowledge’ of givim mi sampela save bilong plants plants in the light of such goals and long sait bilong saiens. Tasol, long expectations about the possible taim mi bin stap wantaim ol Reite, mi exploitation of such knowledge by bin raun long bus wantaim ol na kisim outsiders and its possible protection piksa na stori bilong ol plants ol save under the system of laws known as yusim. Mi bin gat bikpela interes long ‘intellectual property’ law. What save moa long olsem wanem ol plants follows here is an anthropologically save helpim ol sikman, long save na informed discussion of aspects of tingting ol Reite i holim bilong ol Euro-American notions of knowledge, samting long bus, na long sait bilong and its value. To illustrate the issues, I tambaran. Long Reite, save long bus point to some differences between the

150 Laspela hap long buk Tu | Appendix Two em i draipela samting long gutpela assumptions about value underlying sindaun na laip long ples. Dispela rot such laws and Nekgini speaking long kisim save na wokim wok bilong people’s ways of articulating the mi em bin kapamim gutpela save. Ol value of plants. In the first appendix man bin luksave wanem kain wok my co-author Porer outlined Nekgini mi laik mekim, na ol yet hamamas perspectives on the ownership of olsem mi bai mekim kain buk long knowledge. telimautim olsem dispela save bilong ol long Reite. Bihain long dispela Knowledge, publication, wokbung long 1994, mi bin wokim tripela kopi bilong fers raun long buk, and intellectual property na mi bin givim tupela long ol man law Reite long kisim tingting bilong ol pastaim. Taim mi bin stap wantaim ol This book has had a long gestation. long 2000, mi bin kisim sampela moa During my first long term field research piksa long ol sampela narapela plants, with Nekgini speaking people in 1995, na long 2004, mi bin stretim olgeta it began as a home-spun heuristic save stap insait long buk wantaim ol device. I was not trained as a botanist, manmeri long Reite. Long dispela rot nor was my research focused on tasol, dispela buk bin kamap. ethnobotanical knowledge, yet I did record information on the uses and Olsem, wok mipela bin wokim em history of use of certain plant species. kamapim wanpela buk i gat planti ol My intention was to gain an insight piksa na stori bilong ol plants long into perceptions of the environment Reite insait long en. Tasol mi stat long that would prove useful in my tingting planti nau. Bilong wanem mi anthropological research. I walked kisim dispela hevi? Wari bilong mi through the forest with Porer and olsem. Bai mi wokim wanem wantaim other friends in Reite, photographing dispela buk? Bai mi trai bekim dispela plants and, either at the time, or later, askim nau. Long wanpela sait, em i writing verbatim what people had to klia na mi no gat wari. Mi bin givim say about them. It was a useful exercise buk bilong ol save samting bilong ol because the endeavour was by nature Reite long ol lain husat bin wokbung dynamic and elicited information wantaim mi. Ol lain long Reite bin tok without constant direction on my olsem, ol hamamas stret long lukim part. My understanding of Nekgini samting long buk. Longtaim ol bin speaking people’s world as a whole save olsem wok bilong mi em bilong advanced rapidly. Discussions in the raitim ol kain samting, bilong ol lain context of the work around plants husat bai kam bihain (Leach 2003). also made clearer the purpose of my Dispela buk em i kaikai bilong ol research to people in the village, wokbung bilong mipela. who were enthusiastic about the production of this record.

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Tasol narapela tingting, em i hat liklik But all action has consequences, and long putim ol dispela save long ai my heuristic device produced not bilong olgeta manmeri long graun. only good conversations, exciting Sampela man bai tok em i gat nogut walks of discovery, and a growing bilong en. Bai mi traim na soim insait understanding of ‘kastom’, but also bilong tok long dispela wari na tok the material to produce a volume of klia long ol tingting mipela bin kisim photographs and information about long sait bilong lukautim i stap ol save the plants we found. In one sense, it bilong ol Reite. Mipela save olsem i has been very easy to know what to do gat ol lo na pasin bilong kamap papa with this product of our collaborative bilong save. Dispela lo long tok Inlgis, work. My presence in their village has ol kolim ‘intellectual property’ lo. always been understood by people Long dispela lo, sapos yu laik kamap there as a chance to have important papa long wanpela hap save, o putim and valuable things written down for long ples klia wanpela piksa o buk the future. As agreed at the outset, I samting, ol tok dispela samting i have returned copies of two different mas gat yus olsem ol narapela man unpublished versions of this book inap save long dispela yus na em i to the people who participated. It is min olsem wanem. Mi bai stori long because of various interpretations of dispela. this process that people in the village of Reite have been so welcoming of Ol lo bilong Papua Nugini em i gat me (see Leach 2003). Books like this tupela as. Wanpela, em i lo bilong photographic account of particular Inglan na narapela em lo em bilong ol people’s knowledge of plants are a kastom bilong wan wan ples long PNG tangible outcome of our collaboration. (Strathern 2004). Long Konstitusen bilong Papua Nugini, tupela lo stap There is another sense, however, in bung na mekim lo bilong kantri. Lo which it has not been so easy to know bilong Inglan (na planti ol narapela what to ‘do’ with this material. There kantri tu save bihainim dispela lo) tok are issues surrounding the publication olsem, yu inap long kamap papa long and dissemination of ‘ethnobotanical’ wanpela save yu yet bin kamapim, and ‘indigenous knowledge’ which tasol dispela save mas kamap long have given me pause for concern. graun insait long wanpela buk, masin, It is worth outlining these, and our marasin, o piksa. I no inap long negotiations around them in the kamap papa long wanpela tingting o village, as a part of the documentation save i stap tingting nating. Wanpela that this work provides. These issues lo, ol kolim ‘kopirait’ (copyright), em are to do with how knowledge (such bilong ol buk, pepa na piksa. Kopirait as that represented in this book) is em save stopim ol man long kisim valued, how it is owned, and how nating samting yu wokim. Em save it might (possibly) be ‘protected’ min olsem, dispela lo em i no bilong from exploitation or appropriation. stopim ol man long yusim tingting Having considered all these aspects

152 Laspela hap long buk Tu | Appendix Two o save insait long buk, em bilong carefully, Porer and I have decided stopim ol man wokim wanpela buk to go ahead and publish the book. em wankain stret tasol long buk yumi So that the reader understands some wokim. Mitupela Porer inap long of our reasoning, and the context in stopim ol man long wokim narapela which we made the decision, I will buk o pepa wantaim ol piksa bilong begin with a discussion of western mipela o wankain toktok. Tasol save intellectual property law, and the bilong yus bilong plants insait long thinking which lies behind it before dispela buk, em i fri long ol narapela considering how Nekgini speakers man yusim dispela save na tingting, think about the value of plants. no gat rot long ‘intellectual property’ lo long stopim dispela yus. Papua New Guinea’s laws are based upon a combination of English I gat narapela lo ol kolim ‘moral Common Law, Statute law, and rights’. Dispela lo em tok olsem, ol Customary Law drawn from particular narapela man ol i noken bagarapim cases in the country (Kalinoe and buk o tok bilong mipela, senisim Leach 2004: 1). The current legislation ol piksa o toktok long mekim pani governing intellectual property law in long mipela na bagarapim gutnem PNG is congruent with other countries’ bilong mipela. Olsem ‘intellectual intellectual property law. These laws property’ lo, dispela moral rights lo make provision for the protection of em i wankain: i no bilong stopim ol knowledge ‘only when that knowledge man yusim tingting na save insait long is presented in a material form’. The buk. law of copyright and the law of moral right for authors make provision only Taim dispela buk em kamap long ol for the protection of the ‘form’ of manmeri, olsem mipela telimautim presentation of knowledge, not of the wantain ANU E Press, ol dispela save knowledge itself. Patents are another em i stap insait long buk, em kamap branch of intellectual property law. long ol manmeri nau. Dispela save na Patents share with copyright the infomesen i stap long olgeta man inap premise that what is being protected ridim, kisim na yusim nau. Sapos ol is a material expression of an idea, not Reite gat save long wanpela plant we the idea in the abstract. This means em inap long daunim wanpela bikpela that an author has copyright over sik. Sapos wanpela kampani masta the book they publish, not over the husat save mekim ol marasin kisim ideas in that book. A patent holder dispela save long buk bilong mipela, has a patent on a machine, process or na ol wokim wanpela nupela marasin combination, not on an idea. So under long dispela save. Long dispela such law, one cannot copyright an ‘intellectual property’ lo, mipela no idea, only the material expression of gat rot long kotim ol long dispela. an idea nor patent it without a new, Antap long dispela, sapos dispela useful application. What this means kampani wok long painim wanem practically is that as authors of this

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samting stret insait long en em save book on the uses of plants, Porer daunim sik, ol inap long kamap papa and I have copyright in the text and long dispela marasin long wanpela lo photographs. The pages of the book ol kolim ‘patent’ long Tok Inglis. should not be copied and the actual ‘form of words’ used to transmit the Long patent, olsem wankain long knowledge about plants to others is not kopirait, yu no inap papa long to be replicated without permission tingting tasol. Yu mas wokim wanpela or reference to the original. This is samting, na dispela samting em mas copyright. We also have ‘moral rights’ soim yus bilong tingting. Sapos over the text which prevents the dispela kampani husat wokim marasin defacement of the work; that is, they laik kisim patent long nupela marasin prevent the deliberate destruction or ol wokim, ol mas soim olsem dispela modification of the form of our words hap marasin ol kisim long plant i save that may be offensive, or mocking, or stretim sik bilong man. Taim ol soim otherwise damaging to the reputation olsem, ol ken askim gavman long of the authors. This is ‘moral right’. patent long en. Dispela patent bai We have not sought, nor could likely stopim ol narapela man long wokim obtain, patent protection for this wankain marasin long narapela taim. expression. Lo em karamapim samting em yet, i no tingting long het. Sapos yu laik On publication, the actual kisim patent long gavman, yu mas ‘information’ relayed by the text or kisim wanpela nupela tingting, na photograph enters what is called the soim olsem yu bin wok long kamapim ‘public domain’. Having entered the nupela masin, marasin, o we bilong public domain, the information is at wokim samting, na dispela samting that time available for others to use. em i gat yus bilong en. As long as no one defaces our work, or copies it exactly without permission, Lo em save go het long lukautim sait they can do what they like with the bilong wanem samting ol manmeri information. save kamap long en (olsem piksa, buk, masin, marasin). Dispela pasin Now, thinking about botanical insait long ‘intellectual property’ knowledge and its possible lo em mekim hat long yusim bilong exploitation, this means that any lukautim save bilong plants mipela pharmaceutical company could use telimautim long hia. Dispela buk yu the information in this book to guide wok long ridim, em wankain tasol, their research without reference to the na mitupela Porer bin wok hat long authors, or indeed, to Nekgini speaking kamapim. Mipela i gat ‘raits’ long en; people who discovered and developed ol kolim kopirait. Dispela samting em these uses of plants. Copyright does minim olsem mipela papa bilong buk not stop them from doing this. In fact, yet. Tasol mipela i no papa long ol the idea that information enters the tingting i stap insait long buk. public domain while copyright law

154 Laspela hap long buk Tu | Appendix Two

Lo bilong ‘intellectual property’ em ensures the authors are recognised for kamap long wanpela kain kastom their expressive work is a common bilong ol waitman. Insait long dispela justification for the copyright system. kastom, bai yu save long strong na yus It is argued by those who argue in bilong wanpela samting long skelim favour that in this system, knowledge wantaim narapela samting. Tok piksa circulates, increasing the possibilities olsem: samting long stua ol skelim yus for development and progress while na strong bilong en long pe. Sapos pe authors are rewarded for their work. em bikpela, em nau yu save em i gat planti yus o strong bilong en (Gregory If that pharmaceutical company 1982). Olsem ol save skelim strong performs experiments on the plant wantaim narapela samting. Ol save and isolates a compound that could insait long buk bilong mipela, tok have a therapeutic (and therefore a klia yus bilong plants na dispela em marketable) value, they are then able i no kain samting yu inap skelim long to claim exclusive rights to the use dispela kain rot. Olsem, mipela no gat of that compound by applying for a tok sapos ol narapela man kisim na patent on the use of the compound for yusim em. medical purposes. Dispela samting i stap long ples Patents share with copyright the klia, yus na strong bilong ol save premise that what is being protected bilong plants long Raikos em i no is a material expression of an idea, stap insait long ol piksa na stori long an application of an idea, not mere buk. Kopirait i no karamapim interes discoveries or facts of nature. This ol Nekgini i gat long plants, na i no is perhaps a difficult but important karamapim interes bilong ol kampani. distinction to understand. When Nau, bai mi tok long samting long applying for a patent, the applicant olsem wanem dispela tupela sait long must demonstrate the use and effect of save long strong na yus bilong plants an idea by making something which em i arakain, na wanem kain kaikai has an effect. So it is in isolating a dispela tupela samting kamapim taim particular compound, one that can ol laik kamap papa long save long yus be demonstrated to have certain na strong bilong plants. effects on human health, that the pharmaceutical company can be Long tok piksa mi wokim bipo, ol recognised as gaining a right over the manmeri long Nekgini save wanem knowledge of its manufacture and taim na long wanem rot wanpela plant use. In the hypothetical case I am bai stretim sik. Ol i no inap papa long outlining here, the patent would be dispela save long telimautim long granted over the use of the substance buk. Olsem mi stori pinis, kopirait that was isolated from the plant, and karamapim piksa na toktok, save would give exclusive rights to the no gat, na sapos ol laik kisim patent use of that compound for medical long dispela save, ol mas soim olsem purposes to that company. Again, this

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ol wokim nupela samting, na ol truim protects the form that the knowledge yus bilong en long sait bilong saiens. takes (an isolated chemical compound Wanpela man husat em save gut long and the process of its manufacture) saiens bilong ol plants, em inap long rather than knowledge itself. Patent soim wanem kain marasin insait long law demands that the applicant for a plants em i gat kaikai long stretim ol patent demonstrates that they have sikman. Long sait bilong patent, yus achieved two criteria: first, ‘novelty’ na strong bilong plant em i stap long (or what is called ‘inventive step’, marasin insait na we em i inap long - that a new thing has been made), rausim dispela marasin long wanpela and second, ‘utility’, (that there is a wok long saiens, ol man inap kisim proven use for the invention). patent. This emphasis in law on the form that Sampela taim, ol saiens bai no inap long knowledge takes (be that published painim kain strong bilong ol plants ol words and photographs, or a newly Nekgini save stap long en. Long kain isolated compound or process) taim, mipela save tok: ‘ah, yus bilong undermines the applicability of dispela plant em i wanpela samting these laws to recognising indigenous long kastom tasol’. Kain olsem mipela knowledge of plants such as that tok, ‘i no yus tru, inap bai yu save documented here. It might even call long en long saiens, em mas samting into question whether we are correct long kastom o tok bilong ol tumbuna to apply the term ‘knowledge’ to tasol. Em samting bilong kalsa, em i these very different kinds of thing. no save wok trutru’. Taim yumi tok Calling it knowledge has the effect olsem, yumi bungim save Nekgini i gat of making it into something that can long plants wantaim kastom na no gat be thought about and understood ol save samting long saiens wantaim through the categories of intellectual dispela. Em min olsem, we ol Nekgini property law. And that may not be skelim strong bilong dispela save em appropriate for all the kinds of thing arakain long we saiens na ‘intellectual that get labelled ‘knowledge’ because property’ lo em skelim strong bilong it misunderstands what those things save. Bilong ol waitman, ol marasin are, and what value they have to the na biodiversity i gat wanpela kain people who operate with them. strong; dispela strong yu inap save long rot bilong saiens. Taim yu wokim Now the book you are reading, being olsem, yu inap kamap papa long save. a material form is recognised as an Long kastom o kalsa, ol waitman i no object by the law. As authors we bisi long strong na yus bilong en. Em have rights over ‘this object’, and i samting bilong bilas o hamamas na hold copyright in its pages. What em i no save wokim wok trutru. Tasol, intellectual property law protects is mi bai tok olsem, long tingting bilong our relationship to the object we have ol Nekgini, kastom em i wanpela produced. strongpela samting, na ol save insait

156 Laspela hap long buk Tu | Appendix Two long kastom i save wokim planti wok. Western laws of property are based Mipela mas lukluk gut long arakain on one set of cultural assumptions tingting olsem sapos yumi laik go long about where value is generated. The ‘intellectual property’ lo, o sapos yumi predominant means of valuation in laik klia long wanem kain samting ol this system is of one object against Nekgini laik lukautim na papa long another object: commodities against en. other commodities, with money as the medium of transaction. These Nau bai mi stori long wanpela plant relationships define a system in long buk, nem bilong en Asarsing which things have value in relation (Sapta 5, Plate 5-4). Taim yu askim ol to other things. The idea-content of Nekgini long wanem as yu save yusim our book then, an understanding Asarsing, ol save bekim wantaim of the uses of plants, is not defined wanpela stori (Patuki) bilong kastom as an object by the law. It cannot be bilong ol. Dispela stori em i no givim valued against other objects, and so in sampela save long wanem marasin law, we cannot be compensated for a stap long en. Long dispela as, ol bai no ‘loss’ if others appropriate those ideas inap long kisim ‘intellectual property’ or understandings. But of course, the raits long en. Em luk olsem, ol laikim real value of the knowledge Rai Coast dispela plant insait long kalsa bilong people have about plants is not as ol tasol. Em i wok trutru o nogat? a series of images and words in our Ol Reite ol i no bisi long kain askim. book. Mipela lukluk hia long tupela rot long save long strong na yus bilong What is protected under intellectual samting. Dispela tupela rot i no kamap property law about this book then long wanpela hap. Wanpela rot em i go is neither what a pharmaceutical long wanpela kain strong, na narapela company, nor Nekgini speaking i go long narapela kain. Nau mi bai people actually value about plants. I stori long dispela. now examine how these two ways of understanding and expressing value Asarsing: Olsem wanem differ from one another, and some of the consequences of these differences pikinini save kamap for claims to own knowledge about the use and effect of these plants. Taim bebi kamap long ol mamapapa long ol lain Nekgini, em save stap Returning to the example outlined, tasol insait long haus wantaim mama Nekgini speakers know of the healing bilong en. Ol save tok ol noken lusim properties of a plant, and make use of haus na raun, inap ol kandere kam the plant. However they can neither na rausim ol. Mama na papa wantaim own the knowledge by publishing it save tambu long planti samting. in this book, nor claim a patent in that Mama em mas dringim hatpela sup knowledge without demonstrating bilong kawawar na kaikai kaukau, that they have ‘invented’ something taro kapa (lukim Pel kapa long Sapta 157 Reite Plants

7) na sampela kumu tasol. Taim ol i new, and proved its effect scientifically. stap long tambu (kundeing), pikinini A chemist may well be able to na mamapapa inap kisim kain kain demonstrate the scientific basis for the bagarap long ol hevipela kaikai. Taim use of the plant for certain purposes skin bilong pikinini kamap strong as described in this book. There may liklik (sowirenikin), bihain long tupela be value in healing the sick. In other wik samting, ol singautim ol kandere words the value of the plant is seen long kam. to lie in its chemical composition, in compounds it contains which can be Papa em kisim wanpela plet diwai, isolated through particular technical na wokim bet bilong bebi wantaim processes of a scientific nature. Asarsing na putim bilas bilong ol tumbuna na moni antap long bebi. But it is also possible that in some Papa em wokim nupela dua long examples in this book, perhaps baksait long haus, na subim plet diwai there are no immediate scientific ausait long han bilong ol kandere. Ol explanations for the use Nekgini i kisim bebi na go long wara na wasim speakers make of them. And thus we em (nek sulet) na kisim ol tumbuna are led to say that the ‘value’ of these bilas long plet. Bihain ol kandere plants to Nekgini people is a ‘cultural’ wokim ol giaman gaden na haus pisin. or ‘traditional’ value. That is not the Ol kandere meri kamautim gras long sort of value that can be protected bus na brumim ples na kain olsem. under intellectual property law. Ol hamamas long dispela giaman ol wokim, tasol ol tok, em bilong bebi My argument here is that the emphasis bai save long kain wok em mas wokim in law on the thing produced, that is on taim em i bikpela. the form that knowledge takes, be that published words and photographs, or Taim mi bin wok wantaim Porer long a newly isolated chemical compound, dispela buk, mi askim em, ‘Bilong is a move that undermines the wanem yupela save putim Asarsing applicability of such legislation long plet diwai’? Long dispela buk, to the recognition of ‘indigenous mi rikodim bekim bilong en. Em tok knowledge’. I have previously olsem: suggested that calling the kinds of understanding and practices in this Mipela save yusim dispela book ‘knowledge’ may misconstrue smel purpur, mipela kolim the thing. The understanding of the Asarsing, long mekim gaden properties of plants is not an object. kol. Smel bilong en mekim na san mas kol. Em i no inap My suggestion is that for Nekgini hatim ol taro tumas, gaden bai speakers, value lies in the process1 no inap hat tumas. Tru taim whereby a desired outcome is

1. Not the same meaning as ‘process’ in patent law, as the next sentences outline. 158 Laspela hap long buk Tu | Appendix Two

yu wok, bai yu tuhat, tasol achieved. That process typically mixes ol kru bilong samting bai no social, cultural and chemical aspects. inap bagarap. The focus is neither the knowledge- as-object in its own right, nor on Olsem long bihainim pasin the outcome of the implementation tumbuna, mipela yusim of knowledge as if that were isolated Asarsing long wasim ol nupela from the social context of its bebi. Taim yu wokim dispela implementation. pasin, olsem mipela kolim wasim pikinini (nek sulet), To illustrate this argument I turn bai yu putim Asarsing long now to discussion of a specific plant plet na putim bebi antap long recorded in this book: Asarsing, dispela bet purpur. Bihain Euodia hortensis in Chapter 5, Plate mipela subim plet i go ausait 5-4. Explanation of the use of this long haus long han bilong plant involves a myth and a series of ol kandere na ol bai wasim ceremonial rites. The properties of pikinini. the plant are not specified or isolated as objects, making any claim under Tu, mipela save yusim long intellectual property law difficult. haus pisin na smel bilong en In short, they have a ‘cultural’ bai mekim ol pisin kamap long explanation for the value of the plant, diwai. Narapela yus long en, and while we also value culture, em bilong putim ofa long bun intellectual property law does not bilong ol tumbuna o long rop make property out of culture in the diwai bilong wokim ren. Smel same way as it makes property out of bai kisim rop o diwai, na ples technical knowledge. bai kol na ren bai kam. Mi bin askim em moa yet. ‘Em nau, Asarsing, Euodia tasol watpo Asarsing? Asarsing em hortensis: How babies save wokim wanem long pikinini’? Long painim bekim long askim bilong grow mi, Porer bin kisim mi i go long lapun When a child is born to Nekgini tambu bilong en, Winedum. Winedum speaking parents, the baby is wantu em go na bekim askim bilong immediately secluded, along with the mi olsem. mother, in the marital house. People Tupela poroman: Yerin in Reite hamlets emphasise that the nimbasa subsequent restrictions on movement, and involvement of the mother’s kin Tupela poroman save stap in ending this seclusion, are especially wantaim long haus kanaka important for first born children. longwe long het bilong Parents of the child observe strict Wara Yakai, na painim abus. restrictions on food they consume. The

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Wanpela meri Sorang bin mother eats only sweet potato, often bihainim dispela wara na boiled with ginger to make a ‘hot’ kamap long haus bilong tupela soup. She may also eat the original man. Em stretim haus bilong variety of taro tuber revealed in myth tupela na kukim kaikai em bin (see Pel kapa, Colocasia esculenta var. karim i kam long bilum bilong antiquorum, Chapter 7), and certain en. Meri luk save long tupela leafy green vegetables. The state of bet na em stretim tupela plet both parents and child is described kaikai. as vulnerable and they are referred to as kundieng, that is, avoiding Taim tupela man kamap long foods thought to cause ‘heaviness’, haus, ol lukim smok i go and sickness. When the baby’s skin antap. Wanpela man em salim has ‘become strong’ (sowiraenikin), dok bilong en long luk save a process which is thought to take husat i stap insait long haus about two weeks, the mother’s kin are kanaka. Em i tok olsem, “Em called to the house. wanem kain man i stap? Yu go na luk save pastaim. Sapos At this time, the father places the child em wanpela man i stap, kisim on a large wooden plate (see Suarkung, hap mal bilong en na sapos Nauclea sp. Chapter 1) on a bed made meri i stap, kisim hap purpur of the aromatic herb, Asarsing. The bilong en”. Dok em i go na child is then covered with valuable kam bek wantaim hap purpur. items such as dog’s teeth, bark cloth, Dispela man tokim poroman money and store-bought cloth. The bilong en, “Yu hait i stap na father breaks a hole in the woven bai mi go insait long haus”. bamboo wall at the rear of the house Poroman, em hait i stap insait and passes the plate containing the long Asarsing klostu long dua. child out through this opening into Taim man em go long haus the waiting hands of the mother’s meri em i tok, “Olsem wanem brother. He and his close kinsmen take i gat tupela bet long haus, the child to water for the first time, narapela man we?” Man em and wash the child. This is called nek bekim olsem, “Nogat, sampela sulet, and the wealth items, including taim mi save slip long dispela the plate itself, pass to the mother’s bet na narapela taim bai mi brother in return for performing this slip long hap”. Em tokim meri ceremony. olsem, “Mi laikim bai yu putim tupela plet kaikai olgeta taim, Having washed the child, a game sampela taim bai mi givim dok begins in which the maternal kin vie na sampela taim bai mi kaikai with one another to enact an absurd bihain”. Taim meri givim em parody of adult life. Shrubs and kaikai, em save kaikai wanpela saplings are cut, and wild taro plants na lusim wanpela. Long nait, are set out as if in a garden. If the

160 Laspela hap long buk Tu | Appendix Two em save kisim plet kaikai na child is male, men climb tiny trees and givim long poroman bilong make rough hides in them for hunting en. Meri em tingting nau, birds. Women weed areas of forest and tasol em i stap isi. I go i go, na pretend to sweep clean leaf litter from meri em kisim bel. Taim bebi the forest floor. All this is done with kamap pinis, man tokim meri much hilarity, but with the serious bilong en, “Taim mitupela go purpose of showing the child what he long gaden, slipim bebi long or she will need to know in later life. bilum tasol”. Em wokim olsem na man kisim meri raun long While we were working on this book, bus wantaim em. Poroman I asked Porer: “Why this herb? Why bilong man em kam insait long do you use Asarsing to lay the baby haus kanaka nau. Em kam, na on when it is passed to the mother’s singsing long bebi na noisim brother? What does Asarsing do em liklik. Taim mamapapa for the child?” In an effort to make laik kam bek long haus, papa these things clear for me, Porer took bilong pikinini save paitim kil me to see his elderly father-in-law, bilong diwai wantaim tamiok, Winedum, in Sarangama hamlet, who na man long haus harim nois answered in the following way: na em save hait gen long Yerin nimbasa: Two friends Asarsing. Pikinini em kamap hariap tru. Olsem, moning em There were once two friends i stap bebi na long apinun em who lived together in the bush stanap pinis long dua. hunting game, oh, away at the head of the Yakai River up Meri em save nau, olsem there. A woman from Sorang narapela man mas i stap. Em was following the course of laik trik nau. Neks de, meri the river, and she came upon em i pasim liklik hap purpur the house of the two men. She tasol taim em i go long gaden. cleaned and swept out the Papa bilong bebi askim em, house, then cooked food she ‘olsem wanem yu pasim had brought in her net bag. liklik hap tasol na stap olsem She saw that there were two as nating’? Meri em bekim, places to sleep, and so she set “Nogat samting, yu tasol bai out two plates of food. lukim mi”. Taim tupela laik kamap klostu long diwai kil, When the men came back meri em lusim hap purpur, na from hunting, they saw smoke em ranawe i go bek long haus. rising from their house. One Man em hariap ron long diwai said to his hunting dog, “You na paitim kil, tasol meri kamap run in and see what sort of long haus pinis. Man long person is there. If it is a man, haus, em harim tamiok paitim bring a bit of his bark loin-

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kil na hariap lusim haus, na cloth (maal), and if a woman, a em bamim nus bilong en long bit of her string skirt (purpur mambu blin. Planti blut em Naie)”. The dog went in and ran long nus bilong en na em came back with a bit of red pundaun olgeta na klostu em string from a woman’s skirt. i dai. Meri lukim man na em One told the other, “You wait, save nau, em wokim wanpela and I’ll go in”. The one left rong. Em askim, “Olsem behind hid in a large bush wanem yu stap hait?” Papa of Asarsing. His friend went em kamap na krosim meri na ahead, and the woman asked, bihain ol lusim kros. “Hey, there are two beds here, where is the other one of Mipela yusim dispela pasin you?” The man replied, “No, bilong hait na giamanim sometimes I like to sleep here, pikinini, tasol mipela yusim and sometimes over there”. hap tok bilong dispela man long wasim ol pikinini na ol Then he told her, “I want save kamap hariap. you to put out two plates of food every day. Sometimes Mi bin harim dispela bekim bilong I can give the other to the bikman Winedum, na mi longlong dog, sometimes I will have liklik nau. Mi bin askim em, “Olsem it myself later on”. So when wanem yupela yusim Asarsing? Olsem the woman gave him food, he wanem Asarsing save kamapim ol would eat one and put one manki?” Tasol, bekim bilong en em aside. At night he used to take i no stretim tingting bilong mi long the food outside for his friend. olsem wanem Asarsing save wok The woman puzzled over this, long kamapim manki. Mi bin tingim but they lived like this. Time dispela askim bilong mi em min passed, and the woman was olsem, wanem samting insait dispela pregnant, soon to give birth. plant save wokim pikinini kamap The man said, “When we need hariap. Em bekim mi wantaim arakain to go to the garden, we can tingting long stori tumbuna. Olsem just hang the baby in its string wanem mitupela longlong olsem? Mi bag”. Duly the man took her bin askim kain askim ol man husat save off into the forest to garden, long kain tingting bilong intelectual leaving the baby in the house. property lo bai askim. Wanem marasin When this happened, the stret i stap save wokim dispela? Mi bin other man would come out bilip olsem sampela marasin mekim from his hiding place near the Asarsing wanpela strongpela samting Asarsing bush. He would come long ol Nekgini save yusim. Mipela into the house, and rock the inap tok, ol Reite i gat wankain save baby, singing softly over him. long ol man saiens. Ol i no save long When the mother and man

162 Laspela hap long buk Tu | Appendix Two

Tok Inglis o toktok bilong saiens, tasol came back from the forest, the save bilong ol em wankain save bilong man would strike the buttress mipela. Tasol bekim bilong Winedum root of a large tree with his axe em narapela kain olgeta. Long bekim while still some distance from bilong Winedum, Asarsing em gat the house. The man inside the strong bilong ol narapela kain wok na house would hear the thud save. Sapos yu laik save long strong and slip away to his hiding bilong Asarsing em yet, yu mas save place. As they did this, the long stori, olsem long hap tok bilong child grew incredibly quickly. tumbuna long we bilong yusim. From being a tiny baby in his Rausim ol kastom samting bilong string bag in the morning, he Asarsing, em bai no gat strong long was standing holding the door kamapim pikinini. Em i orait, tasol post in the afternoon when olsem wanem bai yumi mekim klia tok they returned. Asarsing long ol narapela man husat no gat save long kastom bilong ol Now the woman knew Reite? Ol marasin bilong waitman, ol another man must be around. yet save ting, bai wok olgeta taim, na She played a trick now. She no gat ol dispela kain stori, hap tok, half fastened only a tiny bit of o wanem wantaim bilong mekim em string skirt to go to the garden wok. the next day. The man asked, “How come you are only Ol dispela askim em gat draipela as, wearing a bit of skirt?” But i no liklik samting. Asarsing bai wok she said, “It will do, it’s only long mekim pikinini kamap bikpela you who will see me”. When hariap, o nogat? Wanem hap bilong they came close, but had not marasin em wok, na wanem hap yet reached the buttress root, mekim em wok long sait bilong stori the woman let her skirt slip o bilip? Mi stori pinis. Long dispela altogether, and saying, “Oh, toktok, ol man bai skelim husat i gat it’s fallen down”, turned and rait long kamap papa bilong save. ran quickly back to the house. The man ran on, and struck Ol Reite save tok, em wanpela kastom the buttress root. Inside, the wok bilong kandere em save kamapim other man heard, and was just pikinini. Sapos ol tok olsem, em trying to jump out through tewel bilong Asarsing save kamapim the door, when, shocked at pikinini, dispela bai lusim strong being seen, he caught his nose bilong Asarsing long sait bilong and cut it badly on the sharp kastom, stori na bilip. Sapos ol save bamboo over the door. He gut long marasin insait long Asarsing, fainted, and when the woman tasol ol toktok olsem, em kastom na saw him she said, “Eh, I’ve hap tok save wokim wok na mipela done something wrong here”. gat wari yet. Dispela em tupela we But she asked him, “Why

163 Reite Plants

bilong save long yus na strong bilong didn’t you live out in the wanpela plant. Olsem wanem bai open?” The other man came yumi tanim tok, i kam long Reite we back, and spoke crossly to the na i go long we bilong ol waitman na woman, then they dropped ‘intellectual property’? the matter. Ol man saiens bai save hariap long This way of hiding and strong bilong Asarsing. Ol bai rausim ‘giamanim’ (tricking/looking dispela Asarsing ol Reite save yusim after/growing) babies does not long kastom, na karim i go long ples happen now. But we sing the bilong ol long luk save wanem ol name of this man when we marasin i stap insait long en. Dispela wash babies for the first time, em wanpela kain tanim tok, mipela so that they will grow quickly. inap tok olsem. Em i save go olsem: ol man long ples save yusim dispela This kind of interaction was a common plant long stretim wanpela sik. Ol experience during my anthropological man saiens inap save wanem marasin fieldwork. I thought my question insait long dispela Asarsing save wok was practical and technical. ‘What long bodi bilong man. Mipela save property does this plant have that dispela marasin save wok olsem, na makes babies grow?’ Winedum gave nau mipela painim pinis long dispela a complex answer, and perhaps one plant, mipela save olsem wanem ol he understood also as ‘technical’, but save yusim. Dispela i klia. in a different sense. My question was the kind of question someone who has Tasol, long kain tanim tok, ol man grown up in a context that gives rise saiens i no interes long stori kastom to intellectual property law would bilong ol Reite. Ol save rausim plants ask. My question was about Asarsing long bus bilong ol man husat save as something in its own right, with yusim long kastom na kalsa, tasol ol certain chemical attributes. I assumed holim antap save long strong bilong that it is these chemical attributes that marasin samting ol painim long saiens. make it ‘valuable’ to Reite people. Bilong wanem ol waitman save tingim But the explanation I was given olsem stori o kastom em i no inap was not of that kind at all. It placed long senisim wanem samting i stap the plant in a narrative, and as part insait long ol plants. Sapos ol painim of a complex of myth, rituals, and marasin stret, em i olrait. Sapos no gat, kinship. It is this ‘position’ that means ol stori bai no inap kamapim dispela it has the effect of making babies marasin. grow for Nekgini speaking people. I was asking ‘Do you know if there Ol i no gat interes long tanim tok is something instrumental about o tanim save, ol mas luk save long Asarsing? What is it that makes the marasin tasol. Ol Reite save yusim baby grow? Do Nekgini speakers have Asarsing long wasim ol nupela bebi na ‘knowledge’ of Asarsing’s properties’? wokim bet bilong ol manki wantaim.

164 Laspela hap long buk Tu | Appendix Two

Ol tok ol save wokim olsem long These are not innocent questions wanem as? Long pasin tumbuna, because it is exactly these kinds of sampela ol masalai bin kamapim distinctions (scientific and practical as pikinini hariap. Wanpela bilong ol opposed to traditional and mythical) save stap hait long Asarsing. Long ol that are the basis for various kinds Reite, dispela as tingting em inap. Ol of claims people make over plants save kisim pawa bilong tumbuna long and their uses. Even if the myth is a helpim ol manki, na Asarsing na hap metaphorical rendering of knowledge tok em i as bilong dispela. Ol Reite about the properties of Asarsing, the i no klia long wanem as mi askim fact people tell it in this way presents ol narapela samting long Asarsing. us with a problem because of our Ol tokim mi pinis bilong wanem categories. We have an issue of how Asarsing em wok olsem. Tasol long one translates the value of one kind tingting bilong mi, bekim ol givim mi, of understanding into terms that make i no inap long mi bai bilip Asarsing sense in another, without losing the save kamapim pikinini hariap. Long specificity of the former. What grows mipela ol waitman, em luk olsem stori the child? It turns out that it is a ritual tasol, na sapos Asarsing em i wok long process involving a mother’s brother kamapim pikinini, ol i no save long that achieves the growth of the child, wanem as tru em save mekim olsem. and this begins with a public moment Ol i gat stori bilong tumbuna tasol. of emergence, in which Asarsing plays a key role. That role is to link Mi bin tingim em gat narapela as tu. the moment of emergence with the Olsem, long sait bilong marasin insait power of another to grow the child. long plant, Asarsing mas gat sampela Is it sensible to think of such an marasin o strongpela smel na sik save understanding as ‘knowledge’ in the ranawe long en. Sapos mipela laik sense implied by intellectual property yusim Asarsing, inap long mipela law, that is, as something which could kisim dispela marasin stret, na lusim be translated into a technical process ol stori nabaut. Ol Reite givim mipela or object? I suggest not. tingting long yusim long kamapim pikinini, tasol ol i no save trutru Scientists most commonly realise the long wanem as long sait bilong saiens value of plants used by indigenous Asarsing save wok. peoples by collecting specimens and determining their chemical Mi tok piksa tasol, na mi yet, mi no composition. This process is a type inap wokim kain wok long painim of translation: ‘indigenous people use marasin insait long Asarsing. Em tok the bark of this plant to cure malaria: piksa. Tasol em wanpela tok piksa i gat we can see why they choose to do so, planti ol narapela man bai bihainim if we know what is actually in the na wokim. Ol man husat stap longwe plant.’ No problem here. long ol Reite, olsem ol lain husat wokim saiens, ol i no interes long stori

165 Reite Plants

bilong Asarsing. Ol interes long plant But, this is a kind of translation in em yet. I gat sampela kaikai bilong which what indigenous people ‘say’ dispela kain tingting. Na dispela em about plants is not relevant after the hap bilong makim husat bai inap initial identification. In other words, long kamap papa bilong dispela save. this is a ‘sample collecting’ approach; Bai mi soim insait bilong dispela tok emotively dubbed ‘bioprospecting’. sampela moa. Plants are removed from their cultural context and given value in another Sapos mi laik save long marasin milieu. Cultural context has nothing insait long Asarsing. Bai mi wok hat to do with the objectively observable long wanpela opis bilong saiens na and scientifically testable properties kamapim dispela marasin em yet stap of a plant. insait long Asarsing. Taim mi wokim olsem, Asarsing em senis olgeta. I no This then is not so much translation Asarsing nau, em i wanpela marasin as reformulation. The plants mi yet wokim. Mi yet bai inap tok that indigenous people value are mi papa bilong dispela marasin nau. redescribed in other, more powerful Ol man bilong ples inap papa long ol terms; those of science. Let me spell stori bilong ol, ol i no inap papa long out what I have in mind. Reite people wok bilong ol man saiens. Dispela use Asarsing to wash new born babies. tok piksa mi wokim, em i save kamap They also use the plant as bedding for trutru planti. Planti taim save bilong young children. The reason they give ol man long ples save stap aninit long for doing so is couched in terms of a save bilong ol man long saiens. Long mythic narrative in which powerful kain rot bilong tingting mi tokim pinis characters magically caused a baby long en, planti save bilong kastom o to grow to adolescence in a few tumbuna stori o wanem, i no interes days. This explanation for the use of long ol man husat laik wokim nupela Asarsing in washing babies is enough marasin o kain olsem. Planti ol man for people in Reite. The connection bin rait long dispela politik. Sampela between the power of a named mythic save kolim ‘bio-piracy’. Sampela ol ancestor and any individual child man bin wok long painim rot bilong was made through the plant. The mekim stret olsem wanem ol man association of child, power, others bilong ples inap papa long save ol i gat to grow them (mothers’ brothers) long plants (lukim Possey na Dutfield explains the reason Asarsing is used. 1996). But it sounds like superstition when viewed from a scientific perspective; Mi laik askim, olsem wanem bai yumi at best ‘traditional knowledge’ in the kamapim wanpela rot inap long olgeta sense of knowledge that people do man, saiens, Reite, na ol narapela inap not know the origin of, or indeed, the save long strong bilong ol stori olsem reason for. ol stori em hap bilong yus na strong bilong ol plants. Inap long mipela

166 Laspela hap long buk Tu | Appendix Two painim wanepla rot bilong mekim In order to ‘prove’ the worth of wankain save bilong Reite, na save the plant itself, science would seek bilong ol saiens? another kind of explanation, a more obviously mechanical one. Perhaps Mipela save pinis ol man long ples ol Asarsing has a chemical make up i gat planti save long painim ol kain which protects children from disease kain plants. Ol winim ol man saiens for example? As Euro-Americans, long kain wok long ples na bus bilong to value this plant we would want ol. Em i isi long save long plants taim to know its properties, isolate the yu lukim ol i gat plaua o pikinini. chemicals and concentrate them. Planti taim ol man saiens laik bungim The fact that Rai Coast people use ol plants na ol bai kisim ol man long Asarsing in the way they do provides ples long helpim ol. Sampela taim, we us with a clue as to how to analyse it, bilong save long plant em i wanem and what to look for in it. But ‘their’ kain, em i stap long ol stori tumbuna explanation for its value, for why they bilong ol. Ol man saiens inap kisim use it appears metaphorical at best. save sapos ol save long ol stori bilong ol man, na bihain, bai save wanem The situation described is a common samting bai makim wanpela kain one. That is, people interested in the plant. knowledge indigenous people have about plants are usually not interested Olsem, stori bilong Asarsing, em luk in the cultural and mythic elaboration olsem em i stori nating. Em luk olsem, of that knowledge, but in scientifically ol man mas ‘bilip’ long Asarsing, na verifiable reasons for their use. There em bai kamap olsem wanpela kastom is a process of abstraction here, where bilong ol. Tasol mi laik tok olsem, the ‘knowledge’ is isolated from its dispela kain tok em i no gutpela long context. This is highly significant, save long we ol man long ples save because the kind of reformulation long plants. Em mekim em isi long and abstraction I describe trails rausim plant, wokim wok ausait, na ownership in its wake. The work kamap papa long en. to isolate compounds or properties Olrait, mitupela Porer save long involves the input of scientific work, olgeta dispela samting. Long wanem the labour of trained people, and an as mipela bin go het na telimautim infrastructure for testing. By the time dispela buk? Mipela save no gat rot a plant like Asarsing comes to have a long ‘intellectual property’ lo long value scientists can understand and lukautim save insait long buk. Olsem be confident in, it will be something wanem bai ol Reite askim ol narapela completely different: performing few husat kirap long yusim Asarsing? of the same tasks it does in Reite. Mi tok pinis. Ol no gat rot long This work of abstraction justifies ‘intellectual property’ lo. Yu ting ownership under property law, so while indigenous people may own their myths, in most cases they do

167 Reite Plants

wanem, mipela wokim gut, o nogut, not own the outcome of scientific taim mipela mekim dispela save i go analysis of the plants they use. long ol manmeri? Chemical formulas belong to those who discover their uses. Hence the Mi laik wokim tupela toktok long ‘knowledge’ indigenous people have dispela, na pinis olsem. Namba wan, is routinely subsumed by a form of mipela i no laik wokim samting we knowing that undermines its worth. mipela bai kamap papa long save There is a political economy of power bilong planti man. Sapos mipela i relations inherent in such translations, gat rot long ‘intellectual property’ and a systematic devaluation of the long kamap papa long dispela save, practices that indigenous peoples em bai min olsem ol narapela man no have. Using the word knowledge for inap yusim. Tasol dispela i no as long these practices and understandings wokim dispela buk. Mitupela bin save immediately invites comparison with olsem wok long wokim kain buk em other ‘knowledge’. This leaves the bai opim sampela nupela rot bilong indigenous practices at a disadvantage, mitupela. Long Porer, em wokim however well intentioned the move is. bilong ol tumbuna bihain. Long mi The point I want to get to is to find a yet, mi laik helpim ol Reite kamapim translation in which the value of this nem bilong ol, na long helpim ol knowledge is not merely as a pointer bung wantaim ol narapela man i gat to real value which lies elsewhere, and wankain interes long kain save, na which requires scientific intervention kain pasin ol i gat. Long telimautim to reveal. To see the value, if you like, long buk, mipela laik soim ol man in the myths themselves as elements olsem ol Reite i gat kain kain save na of generative kinship practices. The strong. Narapela, mipela laik kamapim question becomes one of how we are interes long olsem wanem ol man PNG to describe value in these processes save yusim plants. Sapos ol narapela that is in some way equivalent to the yet bai wokim kain buk olsem rekord value of scientific discovery. bilong save bilong plants long PNG bai kamap bikpela. The focus on biological knowledge over social, or mythic, or cultural, must Nambatu, mipela i no bisi wantaim be examined for the power relations ‘intellectual property’. Longtaim that this brings in its train. Not only mipela save pinis olsem ‘intellectual do we make entities in order to make property’ em i rabis long helpim ol claims, thereby undermining much man long ples lukautim save bilong of what local people ‘know’ through ol. Em i kam long narapela kastom, na understanding interconnections em save wok long dispela kastom. Em between things and effects as social save bagarapim kastom bilong ol man processes and outcomes, but the value bilong ples. of the things so made into objects in Long narapela hap, mi wantaim ol their own right is wholly dependent narapela manmeri bin wok hat long on their ‘use’ value. That then readily

168 Laspela hap long buk Tu | Appendix Two kamapim narapela kain we long ol makes them available for ‘use’, and man senisim save na kalsa long gutpela establishes exactly the potential for pasin (lukim Leach 2007). Mipela outside exploitation. traim na stretim sampela rot inap long ol man bai givim save long narapela, Conclusion na ol narapela bai no inap kisim bilong ol yet na rausim narapela. In this appendix, I have made the suggestion that ‘indigenous Mitupela Porer laikim olsem yupela knowledge’ may not be the right term husat lukim na ridim dispela buk bai for the processes and understandings hamamas long ol Reite, long save na recorded elsewhere in this book. This kastom bilong ol, na bai yu gat kain is a controversial suggestion. I make hamamas wankain ol kastom bilong it having pointed out two things. yupela yet. Em bikpela moa long wok Firstly, that to call social processes bilong ‘intellectual property’. ‘knowledge’ in the contemporary world has the effect of translating those processes into entities, into objects of various kinds, and that this misrepresents these processes, and distorts the actual value which they have in practice for those who use them. It also categorises them as things that can be owned or transacted as intellectual property. I do not mean that Reite people do not know things. They certainly do. Rather, that calling what they do ‘knowledge’ has certain effects: negative effects as I have tried to outline in this appendix. By making this argument, I do not undermine or devalue Nekgini speakers’ knowledge of their environment, their mythic understandings of the process of social generation and regeneration, or their use of the plants in this book. The whole exercise of writing and publishing this volume has been driven by respect for them, and recognition of the value of these things. In the light of this discussion, why did Porer and I decide that we would

169 Reite Plants

go ahead and publish this book? Where does it leave us in terms of the protection of Reite knowledge, or their claims over any other value produced from that knowledge? It is clear that in publishing the book, we have no way of preventing the exploitation of the knowledge of plants that it contains. Should we care? There are two things to say in conclusion. The first is that we did not intend to make an object that could be owned (as knowledge, as intellectual property) out of Reite practices by publishing this book. Instead, in our own ways, we saw it as an opportunity for new relationships and connections. For Porer, those are with his children and grandchildren. For me, it is to connect Reite to other places and people who have an interest in the information in the book. This then is in keeping with one aspect of the intellectual property model of ownership, that information and ideas should circulate, but not another, that of restricting the use of knowledge so only the creators can benefit. Through publicising the understandings of Reite people we both hope to draw attention to their skills and achievements, and also, as stated in the Preface, to encourage other people in PNG to take an interest in, and hold onto vital social practices. Secondly, we are not following the intellectual property model in another sense. It has been apparent to some of us for quite some time that intellectual property is poorly adapted to the needs of protecting ‘traditional forms

170 Laspela hap long buk Tu | Appendix Two of knowledge’, or cultural expression (Aragon and Leach 2008, Brown 2003, Hirsch and Strathern 2004). It is too closely formulated around the principles of individual ownership, alienation and commercialisation. There exist several initiatives at the moment to find alternative ways to promote responsible and fair use of information and understanding across various cultural or disciplinary divides (see Leach 2007). Such initiatives suggest a way forward for those wanting to make use of indigenous people’s knowledge without doing so in terms those people would find inappropriate. Publishing this book of Reite Plants, we hope aids the establishment of positive relationships among those with interests in the kinds of process recorded in this book by demonstrating clearly the depth and breadth and beauty of Rai Coast people’s knowledge of plants. This knowledge and the use of plants are aspects of their way of life, their genius. This book only touches the surface of all they know.

171

Tanim tok bilong Glossary ol Tokples Nekgini

Nekgini Tok Pisin English Alalau kumu gras bilong stapim Sphaerostephanos sp., blut fern used to stop blood flow Alu karowung rop bilong wokim marila Piper sp., vine used in love magic Alucaru’ung rop long pasim rot bilong Dichapetalum sp., vine taro used to ‘block the road of taro’ alulik ya’ketem mi givim kaikai long yu I give you the food now nau Anangisowung yusim kru long sik bilong Spathiostemon sp., shoots lewa used to treat an enlarged spleen or jaundice Angari galip bilong kaikai Canarium vitiense, edible nut Apiyoi yusim plaua bilong wild taro, flower used wail taro bilong bilasim to decorate the spirit tambaran paraphernalia Araratung yusim lip bilong mekim Pipturus argenteus, leaves kambang kamap ples klia used in divination artikukung malen luk olsem skru elbow design bilong han Asarsing/Narengding smel purpur bilong wasim Euodia hortensis, pikinini na planim long ai aromatic herb used in bilong gaden rituals Asisang tulip Gnetum gnemon, two leaf

173 Reite Plants

Ataki’taki plaua bilong bilasim unidentified species, purpur flower used in dyeing string skirts au bilum string bag aukekeri bilum i gat malen string bag with pattern aupatuking liklik bilum small string bag ausakwing bikpela bilum big string bag autandang liklik bilum bilong karim small string bag for ol samting bilong wan personal items wan bukuw blanket blanket Giramung yusim diwai bilong Elmerrillia tsiampaca, wokim garamut wood used for slit-gong manufacture Gnarr yusim diwai bilong Pterocarpus indicus, wokim kundu na blut rosewood used in long taitim skin bilong hourglass manufacture pilai and sap used to glue lizard skin membrane gneemung sanda bilong singsing perfumed plant used in ceremonies gninsi gninsing liklik mak i kamap long rash like pimples skin Gnorunggnorung yusim lip long hatim skin Smilax sp., leaves used to restore spiritual power Guma grinpela pisin green lorikeet Kaaki kumu gras bilong kaikai Athyrium esculentum, edible fern kaap arerenung rausim tewel remove spirits kaap sawing wail tambaran wild spirits Kaapi mambu Bambusa sp., bamboo kaaping popawe tewel bilong kulau bai coconut spirit will leave ranawe the host Kaapu tambaran spirit

174 Tanim tok bilong ol Tokples Nekgini | Glossary

Kaatiping yusim lip long kamapim unidentified species, grinpela kala long rop leaves used to dye string green Kakau yusim long kolim posin Crinum asiaticum, used to conteract poison Kako’ping yusim skin diwai long unidentified species, kamapim retpela kala long bark used to dye string rop red Kamma wail banana Heliconia papuana, wild banana Kananba rop bilong wokim bilum Pueraria pulcherrima, vine used to make string for string bags Kandang dau yusim long wasim manki Curcuma longa, turmeric taim ol i go long bus long used to wash initiates lukim tambaran Kangarang’aring diwai olsem galip unidentified tree, similar to Canarium polyphyllum kapa namba wan taro, taro original strain of taro, kanaka Colocasia esculenta var. antiquorum Kapuipui yusim long klinim pes Coleus blumei, used in face washing Kariking talis Terminalia catappa, Malay almond Karimbung/Sowi tokai salat Laportea cf. interrupta, nettle Kartiping sangomar yusim lip long pasim Desmodium pekpek wara ormocarpoides, leaves used to treat diarrhoea Kawara’pung yusim plaua long bilasim flower used to decorate tambaran the paraphernalia of the spirits Kinga’lau yusim rop long mekim Uncaria cf. lanosa, vine kus lus long nek used to loosen phlegm

175 Reite Plants

Kipikieperi yusim plaua long mekim Mussaenda sp., flowers kambang kamap ples klia used to make lime stand out Kisse’ea yusim long boinim Tapeinochilos piniformis, mambu na bihain bilasim used to scorch the bamboo pole skin before carving kondong (N’dau plet plate language) Kumbarr yusim skin diwai long Ficus robusta, bark used wokim malo na blanket in making loin-cloths and blankets kundeing taim bilong tambu olsem taboos on water and manki stap long haus food including seclusion tambaran na mama karim period for initiation and pikinini birth Kunung yusim bilong daunim Endospermum labios, narapela used to elevate oneself Kuping yusim skin diwai long Cinnamomum sp., used rausim tewel to deter spirits Kusing tong brukim mambu ‘break the bamboo’ Luhu gorgor mipela yusim long Etlingera amomum, kolim pait, kros, sanguma ginger used to calm na marila people, stop fights, counteract sorcery and used in love magic Luhu ai gorgor man peace maker maal malo, mal bark loin-cloth Maata kapiak Artocarpus altilis, breadfruit Mai’anderei Patuki taro stori bilong ol meri female taro origin myth maibang utung raunpela plet round plate Makama kung yusim rop na kru long Holochlamys beccarii, kolim posin vine and shoots used to counteract poisin

176 Tanim tok bilong ol Tokples Nekgini | Glossary

Makung yusim lip long sikrapim Amorphophallus bel bilong pisin campanulatus, leaves used to cause stomach irritation in birds Malaap/Anang barar yusim stik long skin i Musa sp., cultivated solap banana stem used to treat skin swellings Malapa yam bilong namba wan Dioscerea sp., yam garden planted in the first garden Mandalee yusim skin diwai long Actephila lindleyi, bark senisim kala long skin fed to pregnant sows to bilong pik change the skin colour of offspring Manieng smel kawawar long pulim unidentified aromatic tewel bilong olgeta ginger, used to attract all samting kinds of spirits Manieng pecaret smel bilong Manieng bai the smell of Manieng nekoneko kaaping apiwi pulim ol tewel i kam attracts the spirits masaalu nupela kaikai long wan new harvest wan yia Masau yusim lip na kru bilong Cordyline fruticosa, tanget long mekim sua leaves and shoots used to drai treat sores Masikol yusim plaua long pasim unidentified species, pisin flower used to attract birds Maybolol yusim rop long wasim ol Tetrastigma cf. manki lauterbachianum, vine used to wash initiates Meki yam ol meri save planim Dioscorea sp., yam long namba wan gaden planted by women in the first garden of the year Mikung yusim rop long wokim unidentified vine, used marila in love magic misi marita bilong dring edible Pandanus sp.

177 Reite Plants

Mo kaikaim pikinini long Terminalia megalocarpa, taim bilong hangre seeds eaten in times of drought Morakung sit em givim blakpela kala Trichospermum tripixis, long pen charcoal used to make varnish black muhurung namba wan gaden ol meri new garden planted by save planim women Musiresan ‘tumora o hap tumora’: Rungia sp., ‘tomorrow or sanguma the next day’: sorcery muuku paspas bilong bilas decorated woven cane armband Naie yusim skin diwai long Abroma augusta, bark wokim purpur used to make string for string skirts Namung mileeting yusim lip long traim man Hoya sp., leaves used to long posin test initiates nek sulet pasin bilong wasim ritual of washing new pikinini born babies nek’au bilum bilong pikinini baby’s string bag Nin’ae yusim lip long lukautim Setaria palmifolia, leaves pawa used in preserving power Nin’ae sang artic tanget yusim lip bilong Nin’ae ‘Nin’ae leaf hand wash’ long wasim han long used for good fortune lukautim pawa long sutim when hunting birds and pisin na pilai kas playing cards nungting (sulet/suli) (klinim/wasim) ai bilong (clean/wash) eye of a pisin bird Oiyowi bilong wokim ‘wail stik’ Ficus sp., used to make bilong paitim garamut ‘wild’ temporary slit- gong beaters paap sol diwai salt-wood palem ples place Patorr yusim pikinini palmen Cycas rumphii, palm long kaikai seeds for eating

178 Tanim tok bilong ol Tokples Nekgini | Glossary

Patuang artikering yusim plaua long unidentified species, kambang flowers used in divination Patuang taring yusim plaua long Desmodium sp., flowers kambang used in divination Patuki pes tumbuna bilong ol mythic ancestor or God Reite in Reite Pel kapa taro kanaka, namba wan Colocasia esculenta var. taro kamap long Reite antiquorum, original taro strain discovered in Reite Pel Patuki taro stori taro deity Pel’ya tupong wara bilong taro the water for taro Piraaking yusim bilong pinisim Pennisetum tambu long wara macrostachyum, used ending ritual of water taboo Poing ging yusim wara long olgeta Gastonia spectabilis, sik juice used as a general tonic Ponung yusim lip bilong kwila Intsia bijuga, ironwood long strongim taro leaves used to make taro strong Popitung yusim long kolim posin Angiopteris evecta, turnip fern used to counteract poison puing torong pispis bilong sta dew Pununung artikering yusim long kolim posin Achyranthes sp., flowers used in divination Puti asbin Psophocarpus tetragonolobus, wingbean Raning yusim wara long klinim Mucuna novoguineensis, skin bilong manki juice used to cleanse initiates’ skin

179 Reite Plants

Riking yusim blut long wokim Glochidion submolle, sap pen bilong plet na kundu used to make varnish for wooden plates and drums Rongoman yusim long wokim ‘stik Dracaena angustifolia, bilong ples’ long paitim used to make the garamut na long wokim permanent slit-gong pasin kastom bilong beaters stick and for daunim napapela man the ritual of shaming of exchange partners Ropie yusim skin diwai long unidentified species, bilasim purpur bark used in dyeing string for string skirts Rukruk yusim plaua bilong sanda Plectranthus amboinicus, bilong pulim pisin flowers used as perfume to attract birds Saapung teti planim kru bilong Blumea riparia, shoots kamapim taro hariap planted to make taro grow quickly Saari smel gorgor unidentified aromatic ginger salili las man bilong kaikai taro those who knew the names of the original taro deity Samandewung yusim bilong mekim traut Dysoxylum cf. mollissimum, used to induce vomiting Samat Matakaring taro stori bilong ol man Reite male taro origin Patuki long Reite myth samuw yakas arerenung rausim doti remove polluting influences Sanahu yusim long ofa long yam Blechnum orientalis, Patuki used as part of the ritual offering to the yam ancestor

180 Tanim tok bilong ol Tokples Nekgini | Glossary

Saping yusim wara long mekim Ficus botryocarpa Miq. sua drai var. subalbidoramea, sap used to treat sores Sapo yusim long ofa long Alstonia scholaris, used kamapim gris bilong yam in the ritual to promote na kamapim gris bilong smooth texture in yams pik and fattening pigs Sasaneng yusim kaikai long as Curcuma cf. australasica, bilong diwai long kolim root nodules used to posin discover the source of a sorcery attack Sauce’a yusim wara long mekim unidentified species, sap man traut used to induce vomiting Sauwa’sau/Nungting yusim plaua long pasim Gomphrena sp., flowers pisin to attract birds Serung yusim long pasim rot Murraya sp., mock bilong taro orange used to block the path out of the garden Sesi blakpela pisin i gat retpela black bird with red kru crown Sirisir/Mambumaambu yusim plaua long bilasim Schismatoglottis malo bilong tambaran calyptrata, flowers used to decorate items of the male cult sisak utung kanu plet canoe shaped plate Sisak warau wail marita Pandanus sp., wild pandanus Sisela yusim long taim man i Dioscorea merrillii, used sik, haitim man long bus, for illness, initiation and na wokim ofa ritual Siwinsing smel kunai Cymbopogon citratus, lemon grass Sombee kapiak Artocarpus communis, breadfruit Sowa so yusim long kolim posin Pisonia longirostris, used to counteract poison

181 Reite Plants

sowireanikin taim skin bilong bebi na baby’s skin is healthy mama kamap strong and mother’s skin is healed from birth Spaking supong pisin gras Centotheca lappacea, bird grass Su alu yusim rop long pasim rot Smilax sp., vine used to bilong taro close the road of the taro Suarkung yusim bilong wokim plet Nauclea sp., used to diwai make wooden plates and bowls Suwung pikinini bilong diwai long Pangium edule, seeds for mambuim roasting tandang ol samting bilong wan personal items wan Tawaki supong sanda bilong Guma Triumfeta pilosa, perfume used to attract green lorikeets Tawau yusim aibika long Hibiscus manihot, used kamapim taro to help taro grow Tekising wail saksak Caryota rumphiana, wild sago Teleparting yusim skin diwai long Hibiscus sp., bark used mekim pik kamap to promote pigs’ growth Tembam yusim lip long pulim pisin Vitex sp., leaves used to attract and hunt birds tembambakiting smat long kisim samting good at catching birds Tepung yusim long kamapim Platycerium wandae, planti han long yam staghorn fern used to promote lobed yam growth Tepung aing yusim long kamapim Asplenium nidus var. longpela yam nidus, used to promote long single lobed yam growth toking sawing ‘wail stik’ pairap long ‘wild stick’ beat played garamut on the slit-gongs

182 Tanim tok bilong ol Tokples Nekgini | Glossary tsaking melendaewiyung rabim sua wantaim tanget clean sore with ‘tanget’ leaf tse’sopung bilas bilong haus decorated bamboo pole tambaran made by the male cult Tsulung yusim lip long mekim pik unidentified species, kamap leaves used to promote pig’s growth tukung maning stik bilong ples traditional stick tundung (N’dau) utung saplang [olsem pulverise/mash food (Nekgini) brukbrukim kaikai] tundung kondong dip na raunpela plet mortar bowl used to bilong saplang [olsem mash food brukbrukim kaikai] tupongneng ‘mama bilong wara’ ‘water’s mother’ tupooning kisim wara get the sap Turik upitapoli yusim long planim ai Codiaeum variegatum, bilong garden croton used in ritual planting Uli tokai salat Laportea decumana, nettle Upi tapoli yusim long mekim traut unidentified species, used to induce vomoting Usau anang san banana Musa sp., sun banana Wariwi mapoming/ kol kawawar unidentified ginger, used Kusin tong to counteract poison wating ai bilong gaden ‘eye/shoot’ of the garden Weng bilong givim gutpela smel Litsea sp., used to make long taro taro fragrant Wikiwiki yusim long givim gutpela Proiphys amboinensis, smel long taro na pulim ol used to make taro pisin fragrant and attract game birds windik koreik gnenda pisin bruk olsem solwara flock of birds that come iraewiung kalap long nambis in waves like the sea breaking on the shore

183 Reite Plants

Wiynu namba wan yam kamap Dioscorea sp., original long Reite yam species discovered in Reite yaaki wokim rop long string name given to woven string yallo kain bekim kastom bilong customary practice of Reite eliciting valuables in Reite Yapel wail taro Alocasia macrorrhizos, wild taro Yerin nimbasa tupela poroman two friends Yuyung yusim mosong rop long Pueraria lobata, stinging baksait i pen o join i lus nettle used for joint or back pain

184 References Aragon, L.V. and J. Leach, 2008. ‘Arts and Owners: Intellectual Property Law and the Politics of Scale in Indonesian Arts.’ American Ethnologist 35(4): 607–631. Brown, M., 2003. Who Owns Native Culture. Cambridge MA: Harvard University Press. Gregory, C., 1982. Gifts and Commodities. London: Academic Press. Hirsch, E. and M. Strathern (eds), 2004. ‘Modes of Creativity.’ In Transactions and Creations. Property Debates and the Stimulus of Melanesia. Oxford: Berghahn Books. Kalinoe, L. and J. Leach (eds), 2004. Rationales of Ownership. Transactions and Claims to Ownership in Contemporary Papua New Guinea. Oxon: Sean Kingston Publishing. Leach, J., 2002. ‘Drum and Voice. Aesthetics and Social Process on the Rai Coast of Papua New Guinea.’ Journal of the Royal Anthropological Institute 8(2): 713–734. ———, 2003. Creative Land: Place and Procreation on the Rai Coast of Papua New Guinea. New York: Berghahn Books. ———, 2007. ‘Cross-Cultural Partnership: Template.’ The Cross-Cultural Partnership working group. Website viewed on 20 April 2009 at: http:// newmedia.umaine.edu/stillwater/partnership/partnership_template.html Posey D. and G. Dutfield, 1996.Beyond Intellectual Property. Towards Traditional Resource Rights for Indigenous Peoples and Communities. Ottawa: International Development Research Centre. Sekhran, N. and S. Miller, 1994. Papua New Guinea Country Study on Biological Diversity. Waigani: Department of Environment and Conservation. Strathern, M., (2004). ‘Preface’. In L. Kalinoe and J. Leach (eds). Rationales of Ownership. Transactions and Claims to Ownership in Contemporary Papua New Guinea. Oxon: Sean Kingston Publishing. Majnep, I.S., and R. Bulmer, 1977. Birds of my Kalam country/Mnmon Yad Kalam Yakt. (illustrated by C. Healey). Oxford: Oxford University Press. ———, 2007. Animals the Ancestors Hunted: An Account of the Wild Animals of the Kalam Area, Papua New Guinea. (ed. R. Hide and A. Pawley, illustrated by C. Healey). Belair: Crawford House Publishing Australia.

185 Reite Plants

Mihailic, F., 1971. The Jacaranda Dictionary and Grammar of Melanesian Pidgin. Milton: The Jacaranda Press.

186 Ol narapela buk na pepa bilong James Leach | Select bibliography of writings on Reite by James Leach Select Writings on Reite by James Leach

Books

2004. Rationales of Ownership: Transactions and Claims to Ownership in Contemporary Papua New Guinea. L. Kalinoe and J Leach (eds), Contributors: Tony Crook, Melissa Demian, Eric Hirsch, Stuart Kirsch, Laurence Kalinoe, James Leach, Marilyn Strathern. First published by U.B.S. Publishers’ Distributors Ltd. (New Delhi) and UPNG Law Faculty Publication Unit (Port Moresby) in 2001. Re-issued by Sean Kingston Publishing: www.seankingston.co.uk 2003. Creative Land: Place and Procreation on the Rai Coast of Papua New Guinea. Oxford and New York: Berghahn Books.

Book Sections

2009. ‘Knowledge as Kinship: Mutable Essence and the Significance of Transmission on the Rai Coast of PNG.’ In S. Bamford and J. Leach (eds), Genealogy Beyond Kinship: Sequence, Transmission and Essence in Social Theory and Beyond. Oxford: Berghahn Books. 2008. ‘An Anthropological Approach to Transactions Involving Names and Marks, Drawing on Melanesia.’ In L. Bently, J. Davis and J. Ginsburg (eds), Trademarks and Brands, an Interdisciplinary Critique. Cambridge: Cambridge University Press. 2007. ‘Creativity, Subjectivity, and the Dynamic of Possessive Individualism.’ In T. Ingold and E. Hallam (eds), Creativity and Cultural Improvisation. ASA Monograph 43. Oxford: Berg Publishers. 2006. ‘Out of Proportion? Anthropological Description of Power, Regeneration and Scale on the Rai Coast of PNG.’ In S. Coleman and P. Collins (eds), Locating the Field: Space, Place and Context in Anthropology. ASA Monograph 42. Oxford: Berg Publishers. 2005. ‘Liver and Lives: Organ Extraction Narratives on the Rai Coast of Papua New Guinea.’ In P. Geschiere and W. van Binsbergen (eds), Commodification: Things, Agency, and Identities (The Social Life of Things Revisited). Munster: LIT Verlag. ———. ‘Modes of Creativity and the Register of Ownership.’ In R. Aiyer Ghosh (ed), CODE: Collaboration and Ownership in the Digital Economy. Cambridge M.A.: MIT Press.

187 Reite Plants

2004. ‘Modes of Creativity.’ In E. Hirsch and M. Strathern (eds), Transactions and Creations: Property Debates and the Stimulus of Melanesia. Oxford: Berghahn Books.

Articles and recordings 2006. ‘Team Spirit’: The Pervasive Influence of Place-Generation in ‘Community Building’ Activities along the Rai Coast of Papua New Guinea.’ Journal of Material Culture 11(1/2): 87–103. ———. ‘Vies et viscères: récits d’extraction d’organes sur la Rai Coast de Papouasie–Nouvelle–Guinée.’ À L’épreuve du capitalisme. Dynamiques économiques dans le Pacifique, Paris: L’Harmattan. Cahiers du Pacifique Sud Contemporain 4: 130-58. 2003. ‘Owning Creativity. Cultural Property and the Efficacy of Custom on the Rai Coast of PNG’ Journal of Material Culture 8(2): 123–143. 2002. ‘Drum and Voice: Aesthetics and Social Process on the Rai Coast of Papua New Guinea.’ Journal of the Royal Anthropological Institute 8: 713–734. ———. ‘Multiple Expectations of Ownership’. Melanesian Law Review (Special Issue on Transaction and Transmission of Indigenous Knowledge and Expressions of Culture) 27: 63–76. ———. ‘Situated Connections: Rights and Intellectual Resources in a Rai Coast Society.’ Social Anthropology 8(2): 163–179. 1999. ‘Singing the Forest: Composition and Evocation among a Papua New Guinea People.’ Resonance (Journal of the London Musicians’ Collective) 7(2): 24–27, with 16 minutes original sound recording published on accompanying CD. 1998. ‘Where Does Creativity Reside: Imagining Places on the Rai Coast of Papua New Guinea.’ Cambridge Anthropology 20(1/2): 16–21. 1995. ‘Contemporary Material Culture of Nekgini Speakers, Rai Coast, Papua New Guinea.’ British Museum Ethnodoc. 40 pages with 72 photographs.

188 Index Canarium polyphyllum, 25 Canarium vitiense, 110, 115 Abroma augusta, 5–8, 10 Caryota rumphiana, 113–4 Achyranthes sp., 135 Centotheca lappacea, 128–9 Actephila lindleyi, 101 chestnut tree, 25 aibika, 85 Cinnamomum sp., 38–9 Alalau, 62–3, 173 Codiaeum variegatum, 44, 82–3 Alocasia macrorrhizos, 125–6 Coleus blumei, 73, 82–3 Alstonia scholaris, 99–100 Colocasia esculenta var. antiquorum, Alu karowung, 48–9, 173 104, 160 Alucaru’ung, 90, 173 Cordyline fruticosa, 42, 44, 68–9, 137 Amorphophallus campanulatus, 125–6 Crinum asiaticum, 54, 56–7 Anangisowung, 62–3, 173 cult, male, 34 Angari, 110, 173 initiation, 2, 13, 41, 59, 73, 78, 82 Angiopteris evecta, 55–6 spirit house, 33, 46, 73–4, 145 Apiyoi, 44, 173 Curcuma cf. australasica, 58–9 Araratung, 132, 173 Curcuma longa, 73–5, 82 Artocarpus altilis, 111–2 Cycas rumphii, 114–5 Artocarpus communis, 112 Cymbopogon citratus, 86–7 Asarsing, 60, 84–5, 157–67, 173 Asisang, 117, 173 Desmodium ormocarpoides, 68–9 Asplenium nidus var. nidus, 96–7 Desmodium sp., 133 Ataki’taki, 8, 10–1, 174 Dichapetalum sp., 90 Athyrium esculentum, 116 Dioscorea sp., 106–7 Dioscorea merrillii, 59–61, bamboo, 113, 140 Dracaena angustifolia, 30–1, 102 ‘break the bamboo’, 51–2 Dysoxylum cf. mollissimum, 66 holder for cooking, 105, 115 pole, decorated, 46, 74–5 Elmerrillia tsiampaca, 19–20, 28 tube, 51, 56, 59, 119 Endospermum labios, 41–2 bones, mending 71 Etlingera amomum, 33, 35–6, 38 woven, 160 Euodia hortensis, 84–5, 159, Bambusa sp., 113–4 ‘eye/centre of the garden’, planting, banana, 64, 103 81–2, 87, 93, 104 cultivated, 72 sun, 87 fern, 96, 116 wild, 92 Ficus botryocarpa Miq. var. betel nut, 8, 12, 109, 131 subalbidoramea, 67 birds, 85, 119–23, 125 Ficus robusta, 2–4 Guma, 127, 174 Ficus sp., 28 hunting, 78, 94, 108, 123, 128, 161 Finisterre Mountain Ranges, xiii, xiv, lorikeet, 127 21 Sesi, 120–1, 181 food Spaking, 128 leaves, 113, 116, white cockatoo, 136 harvest, first, 60 Blechnum orientalis, 97–8 harvest, new, 113 Blumea riparia, 88–9 nuts and seeds, 105, 109, 111–3, breadfruit, 111–2 115, 122, 140

189 Reite Plants galip, 25, 64, 110, 115, 139–40 Kamma, 92–3, 175 Gastonia spectabilis, 60–1 Kananba, 12, 14, 175 ginger, 38, 51–2, 60, 64, 66, 106 Kandang dau, 73–4, 82, 175 aromatic, 33, 37, 44, Kangarang’aring, 25, 175 Giramung, 19–20, 174 Kapuipui, 73, 82–3, 175 Glochidion submolle, 25–8 Kariking, 108–9, 175 Gnarr, 23–4, 174 Karimbung, 71, 175 Gnetum gnemon, 117 Kartiping sangomar, 68–9, 175 Gnorunggnorung, 77–8, 174 Kawara’pung, 44, 175 Gomphrena sp., 121 Kinga’lau, 64–5, 175 gorgor, 33–6, 38, 44, 60, 176, 180 Kipikieperi, 136, 176 Kisse’ea, 34, 46–7, 176 Heliconia papuana, 80, 92–3 Kumbarr, 2–4, 176 herb, aromatic, 84, 160–1 kumu gras, 62, 116 Hibiscus manihot, 85–6 Kunung, 41–2, 176 Hibiscus sp., 100–1 Kuping, 38–9, 176 Holochlamys beccarii, 56–7 Kusin tong, 51–3, 183 Hoya sp., 78–9 Laportea cf. interrupta, 71, 175 illness Laportea decumana, 70, 183 back pain, 70 Litsea sp., 92–3 bleeding, 52, 62 Luhu, 33, 35–6, 38, 175 broken bones, 71 colds and ’flu, 64 Maata, 111, 176 diarrhoea, 52, 68 Maibang, 20–1, 128, 176 jaundice, 62 Makama kung, 36, 53, 176 pneumonia, 54 Makung, 125–6, 177 sores, 60, 67–8 Malaap, 71–2, 177 swellings, 72 Malapa, 106–7, 177 vomiting, 64, 66, 108 Malay almond, 108 initiation, women’s, 73, 82 Mandalee, 99, 101, 177 intellectual property, 114, 133 Manieng, 33, 37, 177 biological knowledge, 168 Masau, 44, 68–9, 137, 177 bioprospecting, 132 Masikol, 122, 177 botanical knowledge, 126 material culture copyright, 152–6 paint and varnish, 25 designs, 123 blankets, 2, 4 indigenous knowledge, 120, 124, hourglass drum, 23–5 125, 128 loin-cloths, 2, 4–5, 161 laws, 149–70 slit-gongs, 19–20, 28, 30 ownership, 119, 134 string bags, 12–8, 44, 162 rights, 127 string skirts, 5, 7–8, 10, 130, 162–3 Intsia bijuga, 93–4 wooden plates and bowls, 19–21 Maybolol, 75, 177 Kaaki, 116, 174 Meki, 106, 109, 177 Kaapi, 113–4, 174 Mikung, 48–9, 177 Kaatiping, 17–8, 175 Mo, 113–4, 178 Kakau, 54, 56–7, 175 Morakung, 25–8, 178

190 Kako’ping, 8–10, 175 mosong rop, 78 Index Mucuna novoguineensis, 76 Raning, 76, 179 Murraya sp., 88–9 Riking, 25–8, 180 Musa sp., 72, 87, ritual Musiresan, 178 decoration, 5 Mussaenda sp., 136 divination, 123, 128, 131–2, 136–7 garden, 36, 43, 60, 81–2, 84, 95–6 Naie, 8–10, 162, 178 hunting, 78, 120, 128 Namung mileeting, 78–9, 178 illness, 35, 59 Nauclea sp., 19–22, 110, 160 initiation, 34, 41, 59, 78 nettle, 70–1 love magic, 33–4, 48–9, 55, 77 Nin’ae, 119, 128–9, 178 newborns, 84, 165 Nungting, 121, 178 peace, 35, 37 pigs, 99–102 Oiyowi, 28–9, 178 spiritual power, 77 valuables, eliciting, 42 palm, 76, 113, 115 water taboo, 43 Pandanus sp., 39–40 weather magic, 84 pandanus, wild, 39–40 Rongoman, 30–1, 102, 180 Pangium edule, 105 Ropie, 8, 10, 180 Patorr, 114–5, 178 rosewood, 23 Patuang artikering, 134, 179 Rukruk, 123–4, 180 Patuang taring, 133, 179 Rungia sp., 58–9 Patuki, 35, 60, 81–2, 88, 92, 95, 104– 6, 108, 117, 125, 145–6, 157, 179 Saapung teti, 88–9, 180 Pel kapa, 104, 125, 157, 160, 179 Saari, 44–5, 60, 180 Pennisetum macrostachyum, 43 sago, wild, 113 pigs salat, 70–1 cooked, 116 salt-wood, 2, 64, 66 growth, 99–102 Samandewung, 66, 180 importance, 95, 140–5 Sanahu, 97–8, 180 ritual, 92, 99–100 Saping, 67, 181 skin colour, 101 Sapo, 99–100, 181 Piper sp., 48–9 Sasaneng, 58–9, 181 Pipturus argenteus, 132 Sauce’a, 64–6, 181 Piraaking, 43, 179 Sauwa’sau, 121, 181 Pisonia longirostris, 54–6 Schismatoglottis calyptrata, 44–5 Platycerium wandae, 96–7 Serung, 8–9, 181 Plectranthus amboinicus, 123–4 Setaria palmifolia, 119, 128–9 Poing ging, 60–1, 179 Siassi Islands, 21 poison, 39–40, 51–8, 64–5 sickness Ponung, 93–4, 179 general tonic, 60 Popitung, 55–6, 179 Sirisir, 44–5, 181 Proiphys amboinensis, 94 Sisak warau, 39–40, 181 Psophocarpus tetragonolobus, 108–9 Sisela, 59–61, 181 Pterocarpus indicus, 23–4 Siwinsing, 86–7, 181 Pueraria lobata, 70, 78–9 Smilax sp., 77–8, 91 Pueraria pulcherrima, 12, 14 Sombee, 112, 181 Pununung artikering, 136, 179 Sowa so, 54–6, 181

Puti, 60, 64, 66, 108–9, 179 Spaking supong, 128–9, 182 191 Reite Plants

Spathiostemon sp., 62–3 Wikiwiki, 60, 94, 183 Sphaerostephanos sp., 62–3 wingbean, 64, 66, 108 staghorn fern, 96 Wiynu, 106–7, 184 Su alu, 91, 182 Suarkung, 19–22, 110, 160, 182 Yali, 51 Suwung, 105, 182 yam sweet potato, 40, 103, 160 food, 110 growth, 95–9, 106 tanget, 42, 68, 131, 137 ritual, 96, 144 Tapeinochilos piniformis, 34, 46–7 original, 106 taro Yapel, 125–6, 184 Chinese, 103 Yuyung, 70, 78, 80, 184 food, 86, 92, 103 growth, 35–6, 84–5, 87–8, 92–4 kanaka, 103 rituals, 37–8, 43, 60, 81, 85, 88–92 original, 81, 104 wild, 44 Tawaki supong, 127, 182 Tawau, 85–6, 182 Tekising, 113–4, 182 Teleparting, 100–1, 182 Tembam, 119, 123–4, 182 Tepung, 96–7, 182 Tepung aing, 96–7, 182 Terminalia catappa, 108–9 Terminalia megalocarpa, 113–4 Tetrastigma cf. lauterbachianum, 74–5 traditional ceremonies, perfume, 44, 123 Trichospermum tripixis, 25–9 Triumfeta pilosa, 127 Tsulung, 99–100, 183 Turik upitapoli, 44, 82–3, 183 turmeric, 73–4 Tut, myth from, 128 two leaf, 117

Uli tokai, 70, 183 Uncaria cf. lanosa, 64–5 Usau anang, 87, 183

Vitex sp., 119, 123–4

wail marita, 39 Wariwi mapoming, 52–3, 183 Weng, 92–3, 183

192