The Mafulu Part 1

The Mafulu.

by Robert W. Williamson.

PREFACE

This book is the outcome of an expedition to British New Guinea in 1910, in which, after a short stay among the people of some of the western Solomon Islands, including those of that old centre of the head hunters, the Rubiana lagoon, and a preparatory and instructive journey in New Guinea among the large villages of the Mekeo district, I struck across country by a little known route, via Lapeka, to Ido-Ido and on to Dilava, and thus pa.s.sed by way of further preparation through the Kuni country, and ultimately reached the district of the Mafulu villages, of whose people very little was known, and which was therefore the mecca of my pilgrimage.

I endeavoured to carry out the enquiries of which the book is a record as carefully and accurately as possible; but it must be remembered that the Mafulu people had seen very few white men, except some of the Fathers of the Catholic Mission of the Sacred Heart, the visits of Government officials and once or twice of a scientific traveller having been but few and far between, and only short; that the mission station in Mafulu (the remotest station of the mission) had only been established five years previously; that the people were utterly unaccustomed to the type of questioning which systematic ethnological enquiry involves, and that necessarily there was often the usual hesitation in giving the required information.

I cannot doubt, therefore, that future enquiries and investigations made in the same district will bring to light errors and misunderstandings, which even with the greatest care can hardly be avoided in the case of a first attempt on new ground, where everything has to be investigated and worked up from the beginning. I hope, however, that the bulk of my notes will be found to have been correct in substance so far as they go.

I regret that my ignorance of tropical flora and fauna has made it impossible for me to give the names of many of the plants and animals to which I refer.

There are many people, more than I can mention here, to whom I owe my grateful thanks. Prior to my departure for the South Seas Dr. Haddon took great trouble in helping and advising me, and, indeed, I doubt whether I should have ventured upon my solitary expedition if I had not had his stimulating encouragement.

In New Guinea I had the never-failing hospitality and kindness of my good friend Monseigneur de Boismenu (the Bishop of the Mission of the Sacred Heart) and the Fathers and Brothers of the Mission. Among the latter I would specially mention Father Egedi and Father Clauser. Father Egedi (whose name is already familiar to students of New Guinea Ethnology) was my friend and travelling companion during a portion of my journeyings through the Mekeo and Kuni districts, and his Mekeo explanations proved invaluable to me when I reached my Mafulu destination. And dear good Father Clauser was a pillar of help in Mafulu. He placed at my disposal all his existing knowledge concerning the people, and was my intermediary and interpreter throughout all my enquiries. And finally, when having at some risk prolonged my stay at Mafulu until those enquiries were completed, I was at last compelled by the serious state of my health to beat a retreat, and be carried down to the coast, he undertook to do the whole of my photographing and physical measurements, and the care and skill with which he did so are evidenced by the results as disclosed in this book. [1] I must also add that the frontispiece and plates 17, 67, 68, 69 and 70 are taken from previous photographs which Father Clauser kindly placed at my disposal. My remembrance of His Lords.h.i.+p the Bishop, and of the Reverend Fathers and the Brothers of the Mission will ever be one of affectionate personal regard, and of admiration of the spirit of heroic self-sacrifice which impels them to submit cheerfully to the grave and constant hards.h.i.+ps and dangers to which their labour of love necessarily exposes them.

Since my return home Dr. Seligmann has given me immense help, advising me upon my notes, placing material at my disposal, and afterwards reading through a considerable portion of my ma.n.u.script. Mr. T.A. Joyce and Mr. J. Edge Partington helped me in arranging and dealing with the things which I had brought back to the British Museum. Dr. Keith examined and reported upon some skulls which I had obtained, and advised me upon my notes on physique. Dr. Stapf helped me in matters of botanical identification; Mr. S.H. Ray has given me the full benefit of his wide knowledge of South Pacific linguistics, and has written the appendices to the book. And, finally, Dr. Haddon has very kindly read through my proof sheets.

In conclusion, I would add that there is still an immense amount of detailed work to be done among the Mafulu people, and that the districts of the Ambo and Boboi and Oru Lopiku people, still further back among the mountains, offer an almost virgin field for investigation to anyone who will take the trouble to go there.

INTRODUCTION

By Dr. A.C. Haddon

It is a great pleasure to me to introduce Mr. Williamson's book to the notice of ethnologists and the general public, as I am convinced that it will be read with interest and profit.

Perhaps I may be permitted in this place to make a few personal remarks. Mr. Williamson was formerly a solicitor, and always had a great longing to see something of savage life, but it was not till about four years ago that he saw his way to attempting the realisation of this desire by an expedition to Melanesia. He made my acquaintance in the summer of 1908, and seeing that he was so keenly interested, I lent him a number of books and all my MS. notes on Melanesia; by the help of these and by the study of other books he gained a good knowledge of the ethnology of that area. In November, 1908, he started for Oceania for the first time and reached Fiji, from which place he had intended to start on his expedition. Circ.u.mstances over which he had no control, however, prevented the carrying out of his original programme; so he went to Sydney, and there arranged modified plans. He was on the point of executing these, when he was again frustrated by a telegram from England which necessitated his immediate return. It was a sad blow to him to have his long-cherished schemes thus thwarted and rendered abortive, but, undaunted, he set about to plan another expedition. Accordingly, in January, 1910, he once more set sail for Australia as a starting place for the Solomon Islands and British New Guinea, and this time achieved success; the book which he now offers to the public is the result of this plucky enterprise. In justice to the author it should be known that, owing to climatic and other conditions, he was unwell during the whole of his time in New Guinea, and had an injured foot and leg that hurt him every step he took. The only wonder is that he was able to accomplish so large and so thorough a piece of work as he has done.

It is interesting to note the different ways by which various investigators have entered the field of Ethnology. Some have approached it from the literary or cla.s.sical side, but very few indeed of these have ever had any experience in the field. The majority of field workers have had a previous training in science--zoology not unnaturally has sent more recruits than any other branch of science. A few students have been lawyers, but so far as I am aware Mr. Williamson is the first British lawyer who has gone into the field, and he has proved that legal training may be a very good preliminary discipline for ethnological investigation in the field, as it gives invaluable practice in the best methods of acquiring and sifting of evidence. A lawyer must also necessarily have a wide knowledge of human nature and an appreciation of varied ways of thought and action.

It was with such an equipment and fortified by extensive reading in Ethnology, that Mr. Williamson was prepared for his self-imposed task. Proof of his powers of observation will be found in the excellent descriptions of objects of material culture with which he has presented us.

I now turn to some of the scientific aspects of his book. Mr. Williamson especially set before himself the work of investigating some tribes in the mountainous hinterland of the Mekeo district. This was a most happy selection, though no one could have foreseen the especial interest of these people.

Thanks mainly to the systematic investigations of Dr. Seligmann and to the sporadic observations of missionaries, government officials and travellers, we have a good general knowledge of many of the peoples of the eastern coast of the south-eastern peninsula of New Guinea, and of some of the islands from the Trobriands to the Louisiades. The Ethnology of the fertile and populous Mekeo district has been mainly made known to us by the investigations of various members of the Sacred Heart Mission, and by Dr. Seligmann. What little we know of the Papuan Gulf district is due to missionaries among the coastal tribes, Mr. James Chalmers and Mr. W. Holmes. Dr. G. Landtman is at present investigating the natives of the delta of the Fly river and Daudai. The natives of the Torres Straits islands have also been studied as fully as is possible. But of the mountain region lying behind the Mekeo district very little indeed has been published; so Mr. Williamson's book fills a gap in our knowledge of Papuan ethnology.

We have as yet a very imperfect knowledge of the ethnological history of New Guinea. Speaking very broadly, it is generally admitted that the bulk of the population belongs to the Papuan race, a dark-skinned, woolly-haired people who have also spread over western Oceania; but, to a greater or less extent, New Guinea has been subject to cultural and racial influences from all sides, except from Australia, where the movement has been the other way. Thus the East Indian archipelago has directly affected parts of Netherlands New Guinea, and its influence is to be traced to a variable degree in localities in the Bismarck archipelago, German New Guinea (Kaiser Wilhelm's Land), Western Oceania, and British New Guinea or Papua, as it is termed officially.

The south-eastern peninsula of New Guinea--or at all events the coastal regions--has been largely affected by immigrants, who were themselves a mixed people, and who came later at various times. It is to these immigrants that Mr. Ray and I applied the term Melanesian (Ray, S. H., and Haddon, A. C., "A Study of the Languages of Torres Straits," _Proc. Roy. Irish Acad._, 3rd ser., IV., 1897, p. 509). Early in 1894, Mr. Ray read a paper before the Anthropological Inst.i.tute (_Journ. Anth. Inst._, XXIV., p. 15), in which he adhered to our former discrimination of two linguistic stocks and added a third type of language composed of a mixture of the other two, for which he proposed the name Melano-Papuan. These languages, according to Mr. Ray, occur in the Trobriands, Woodlarks and the Louisiades, and similar languages are found in the northern Solomon Islands. For some years I had been studying the decorative art of British New Guinea, and from physical and artistic and other cultural reasons had come to the conclusion that the Melanesians of British New Guinea should be broken up into two elements: one consisting of the Motu and allied Melanesians, and the other of the inhabitants of the Ma.s.sim district--an area extending slightly beyond that of Mr. Ray's Melano-Papuans ("The Decorative Art of British New Guinea," _Cunningham Memoirs_, X., _Roy. Irish Acad._, 1894, pp. 253-269). I reinforced my position six years later ("Studies in the Anthropo-geography of British New Guinea," _Journ. Roy. Geog. Soc._, 1900, pp. 265, 414). Dr. Seligmann, in his valuable paper "A Cla.s.sification of the Natives of British New Guinea" (_Journ. Roy. Anth. Inst._, x.x.xIX., 1909, pp. 246, 315) corroborated these views and designated the two groups of "Melanesians"

as the Eastern and Western Papuo-Melanesians. The following year he published the great book to which Mr. Williamson so frequently refers, and in which this cla.s.sification is maintained, and these two groups together with the Papuans, are termed Papuasians.

The Motu stock of the Western Papuo-Melanesians have extended their dispersal as far as the Mekeo district, where they came into contact with other peoples. It has been shown that the true Papuans are a narrow-headed people, but there are some puzzling exceptions, the explanation of which is not yet ascertained. The Papuo-Melanesians contain a somewhat broad-headed element, and there is a slightly broad-headed population in the central range of the south-east peninsula, the extent of which has not yet been determined. The questions naturally arise: (1) Is the true Papuan a variable stock including both long- broad-headed elements? or (2) Does the broad-headed element belong to an immigrant people? or, again (3) Is there an hitherto unidentified indigenous broad-headed race? I doubt if the time is ripe for a definite answer to any of these questions. Furthermore, we have yet to a.s.sign to their original sources the differences in culture which characterise various groups of people in New Guinea. Something has been done in this direction, but much more has yet to be learnt.

So far I have not referred to a Negrito element in the Ethnology of New Guinea. From time to time we have heard rumours of pygmy people, and German travellers have recorded very short individuals in Kaiser Wilhelm's Land; but it was not till the expedition to Netherlands New Guinea of the British Ornithological Union of 1910-11 that a definite pygmy race was demonstrated. I think this can be no longer denied, and the observations made by German ethnologists show that the race in a more or less modified state is widely spread. Now Mr. Williamson, whose work in New Guinea was contemporaneous with that of the Netherlands New Guinea expedition, adduces evidence that this is also the case in British territory. It is worth recalling that de Quatref.a.ges and Hamy (_Crania Ethnica_, 1882, pp. 207-210, 253-256) distinguish a "Negrito-Papuan" and a "Papuan" element in the Torres Straits. This problem will be discussed in Vol. I. of the Reports of the Cambridge Expedition to Torres Straits. I feel little doubt that Mr. Williamson has shown strong evidence that the Mafulu and probably other adjacent mountain tribes are essentially a pygmy--that is to say a Negrito--people who have been modified to some extent by Papuan and possibly Papuo-Melanesian influence, both physical and cultural. He has marshalled his data with great skill, and has dissected out, as it were, the physical and cultural elements of the Negrito substratum. It only remains for other observers to study Negritos in other parts of New Guinea to see how far these claims can be substantiated. It is evident therefore that, apart from the valuable detailed information which Mr. Williamson has given us concerning a hitherto unknown tribe, he has opened up a problem of considerable interest and magnitude.

A.C. Haddon.

THE MAFULU MOUNTAIN PEOPLE OF BRITISH NEW GUINEA

CHAPTER I

Introductory

The map appended to this volume is (with the exception of the red lines and red lettering upon it) a reproduction of a portion of the map relating to the explorations and surveys of Dr. Strong, Mr. Monckton and Captain Barton, which was published in the _Geographical Journal_ for September, 1908, and the use of which has been kindly permitted me by the Royal Geographical Society. I have eliminated the red route lines which appear in the original map, so as to avoid confusion with the red lines which I have added. The unbroken red lines and the red lettering upon my map are copied from a map, also kindly placed at my disposal, which has been recently prepared by Father Fillodean of the Mission of the Sacred Heart, and these lines mark roughly what the Fathers of the Mission believe to be the boundaries of the several linguistic areas within the district covered by their map. It will be observed that some of these lines are not continued so as to surround and complete the definition of the areas which they indicate; but this defect is unavoidable, as the Fathers' map only covered a relatively small area, and even in that map the lines were not all carried to its margin. It will also be noticed that, though the Fathers introduce the two names Oru Lopiku and Boboi as being linguistically distinct, they have not indicated the boundary line between the two areas. Father Egedi, however, informed me that this boundary pa.s.ses along the ridge of hills south of the Ufafa river as far as Mt. Eleia, and thence along the Ukalama river to the Kuni boundary. The Ukalama river is not shown in the Geographical Society's map; but I may say that it is shown in the Fathers' map as rising in Mt. Eleia, and flowing thence in a south-easterly direction, and so joining the St. Joseph river close to Dilava. The broken red line upon my map does not appear in the Fathers' map, but has been added by me to indicate what, I understand, the Fathers believe to be a continued boundary, so far as ascertained, of the Fuyuge linguistic area, called by them the Mafulu area, to which I am about to draw attention.

The term Mafulu is the Kuni p.r.o.nunciation of Mambule, which is the name, as used by themselves, of the people who live in a group of villages within and near the north-westerly corner of the area of the Fuyuge-speaking people, whose Papuan language, so far as ascertained, appears, subject to local dialectal differences, to be the same, and may, I was informed, be regarded as one common language throughout the Fuyuge area.

The Fathers of the Mission have adopted the name Mafulu in a wider sense, as including all the people with whom they have come in contact of the Fuyuge-speaking area; and, though my investigations, which form the subject-matter of this book, have been conducted only in the neighbourhood of Mafulu itself, I was a.s.sured that, so far as the Fathers have been able to ascertain, all these Fuyuge people not only have similar languages, but also are substantially similar in physique and in culture. My observations concerning the Mafulu people may therefore, if this statement is correct, be regarded as applying, not only to the inhabitants of the portion of the north-westerly corner of the Fuyuge area in which the Mafulu group of villages is placed, but to those of the whole of the north-westerly portion of the area, and generally in a greater or less degree of accuracy to those of the northerly and north-easterly parts of the area, and possibly the southerly ones also.

The boundaries of this Fuyuge-speaking area can hardly be regarded as definitely ascertained; and the discrepancies, even as regards the courses of the rivers and the positions of the mountains, which appear in the few available maps make it difficult to deal with the question. The area, so far as actually ascertained by the Fathers of the Mission, roughly speaking, covers, and seems to extend also some distance to the south or south-west of a triangle, the western apex of which is the junction of the river Kea with the river Aduala (a tributary of the St. Joseph), [2] whose north-eastern apex is Mt. Albert Edward, and whose south-eastern apex is Mt. Scratchley. It includes the valley of the Aduala river and its streams (except those flowing into it from the north in the region of the western apex of the triangle) within its northern boundary, and the valley of the upper Vanapa river and its rivers and streams in the neighbourhood of its eastern boundary; but this eastern boundary has been found to extend also so as to include the upper valley of the river Chirima. How far the area extends to the south or south-west of the triangle above mentioned appears to be uncertain.

The linguistic area to the north of the Mafulu or Fuyuge people is that of the Ambo people, who are somewhat similar in appearance to the Mafulu, and whose language is also Papuan, and, though differing from the Mafulu language, is, I was told, somewhat similar to it in grammatical construction and as regards a few of its words. The area to the west is that of the Kuni people, whose language is Melanesian, but whose ordinary modes of life are, I was informed, more like those of the Mafulu than are those of the Papuan-speaking Ambo. The areas to the east and south cannot be so definitely stated, but are dealt with below.

As regards these Ambo people I may, in view of divergences of names which appear in maps, explain that Ambo is a contraction of Ambore, and is the name given to the people by their Mafulu neighbours, whilst Afoa is the name given to them by the Kuni people, and is adopted in the Geographical Society's map. [3] As regards the Kuni people, their name is the one adopted by themselves.

Concerning the boundaries of the Fuyuge linguistic area as above indicated, and the people whose districts adjoin that area, I propose here to draw attention to four names, and to refer to some observations bearing on the subject of the probable Fuyuge boundary which are to be found in existing literature.

The term Kovio, though primarily the name of Mt. Yule, and properly applicable to the people living in the neighbourhood of that mountain, is now, I think, often used to express all the mountain tribes of the hinterland of the Mekeo and Pokau, and perhaps the Kabadi, districts. But the use of this name has not, I believe, been generally a.s.sociated with any question of linguistics.

The area in the map which is called by the Fathers Boboi is occupied by people whose language, I was told by the Fathers, is Papuan, but is distinct from the languages of the Ambo and the Fuyuge areas.

Kamaweka is a name which appears in several of Dr. Seligmann's publications. It seems to have been originally used by Captain Barton to designate the natives of the district of which Inavaurene, to the north-east of the Mekeo plains, is the centre, but to have been afterwards regarded as a somewhat more general term; and I think Dr. Seligmann uses it in a very general sense, almost, if not quite, equivalent to the wide application above referred to of the term Kovio, and which might include the Papuan-speaking Boboi and Ambo people, and even perhaps the people of the northern Mafulu villages. [4] But here again the use of the name has, I think, no reference to linguistics.

If the Fathers' linguistic boundary lines are substantially correct, each of the two terms Kovio and Kamaweka, as now used, would appear to cover more than one linguistic area; and in any case these terms seem to have widened and to have become somewhat indefinite. It will be seen on reference to the map and to Father Egedi's information as to the Oru Lopiku and Boboi boundaries that both Mt. Yule and Inavaurene are within the area which the Fathers call Oru Lopiku, but that Inavaurene is not far from their Boboi area. I suggest that it would be convenient for the present, pending further investigation and delimitation on the spot, and until we know something of the difference between the languages of the Oru Lopiku and Boboi people, to adopt the term Kovio as a general name for, and confine it to, the two areas Boboi and Oru Lopiku; though for linguistic purposes the names Boboi and Oru Lopiku, which at present indicate very little to us, may eventually be accepted and come into general use.

The Koiari people of the foothills and lateral spurs behind the Motu area, also referred to from time to time in Dr. Seligmann's writings, must be eastern next door neighbours of the Fuyuge-speaking people, the western boundary of these Koiari being stated by him to be the Vanapa river, [5] and they being in fact regarded by him as being the eastern neighbours of the natives of "the mountains inland of Mekeo Nara and Kabadi," [6] and being referred to by him as being the people from whose district the Kamaweka and Kuni are reached by "pa.s.sing westward"--the word used is "eastward," but this is obviously a printer's error--"in the mountains, keeping roughly parallel with the coast." [7]

Turning to the question of the Fuyuge boundary, Dr. Strong says that the Fuyuge people occupy the upper waters of the St. Joseph river, [8] and he is quoted by Dr. Seligmann as having stated that the Afoa language "is spoken in the villages on Mt. Pizoko and the northern slopes of Mt. Davidson," and that "the Afoa villages lie to the north of the Fuyuge-speaking communities, stretching westward for an unknown distance behind Mt. Davidson." [9] If the information given to me verbally by the Fathers of the Mission of the Sacred Heart and the red linguistic boundary lines roughly drawn by them, and introduced into my map, be correct, these statements require modification, for according to the Fathers the Mafulu or Fuyuge-speaking area does not include any part of the St. Joseph river, as its extreme north-westerly corner lies to the east of the junction--close to the boundary line between the Afoa (Ambo) and the Kuni areas--of the rivers Alabula and Aduala, and Mt. Pizoko is within the Fuyuge area, and not within that of the Afoa, and Mt. Davidson is within the Boboi area. I think that, though the Fathers' lines are admittedly not exact, they and the information supplied by the Fathers to me are likely to be more trustworthy in these respects, especially as regards boundaries near to the actual Mafulu villages, than the earlier statements of Dr. Strong, as they are the outcome of recent and careful investigation; and, as regards Mt. Pizoko, I may mention that Dr. Strong himself seems to have subsequently regarded that mountain as being within the Mafulu district, [10] which brings it into the Fuyuge area.

The inclusion of the upper valley of the river Chirima within the Fuyuge or Mafulu-speaking area is perhaps surprising, as this valley is separated from the general Fuyuge area by one of the southern ridges of Mt. Albert Edward, and more or less so by the ridges of Mt. Stone Wigg and the Wharton range, and as the Chirima is a tributary flowing into the Mambare river, which is one of the great watercourses of Northern New Guinea. The Mafulu Fathers, however, had no doubt as to the correctness of the inclusion, which seems to open out the possibility of some, at all events, of the Fuyuge people having northern a.s.sociations; and indeed Monseigneur de Boismenu told me that he believed that the Mafulu people were in touch with Northern New Guinea, and got some of their sh.e.l.l ornaments, or the sh.e.l.ls from which they were made, from the northern coast.