The Mafulu Part 13

The colouring of Nos. 3, 4 and 5 is not put into the netting after its manufacture, as is done with bark cloth. The string itself is dyed beforehand, and the lines of colour are worked into the bag in the process of netting. The colouring is confined to the front of the bag only, being the part which is visible when the bag is worn hanging over the back or shoulder. Speaking generally, the colouring is black; but there is often a little red introduced along with the black. The pattern is in the general form of parallel horizontal lines or stripes, which, however, are in places made to recess or turn downwards or upwards at right angles, and subsequently turn upwards or downwards again, and then continue horizontally as before, thus giving variety to the mere design of straight horizontal lines; and these rectangular breaks are often introduced at more or less symmetrical intervals. There are other details in these patterns, which can be observed in the plate. I have one of these bags the lines in which are blue, red and yellow; but I think this colouring is not usual. The pigments are obtained from the sources described above with reference to bark cloth.

The colouring of my specimen of No. 6 bag is also worked into the bag in the process of knitting, or whatever that process should be called. But this colouring merely consists of four faint horizontal lines of pale reddish-brown; and I was told that these bags are generally uncoloured, or only slightly coloured in thin lines.

The mourning vests worn by chiefs' widows are, I believe, made of Mafulu network; but unfortunately I did not see one of these, and so cannot describe them.

Art, Design, etc.

Art and design among the Mafulu people are only of a simple and primitive type. There is no carving or other decoration on their houses, or even on their _emone,_ nor is there any on their stone or wooden implements. Art and design, other than the arrangement of feather ornaments, is, in fact, apparently confined to the very simple designs scratched upon some of their broad abdominal belts, smoking pipes and lime gourds and perhaps occasionally on one or two other things, and to the plaited designs displayed in the manufacture of other abdominal belts and of arm and leg ornaments and plaited forehead ornaments and feather frames, and to the very simple linear patterns in which some of their network is made, and the ground-staining and pattern-colouring of their perineal bands, dancing ap.r.o.ns and ribbons. As regards the latter, the designs are of a very simple nature, never apparently representing anything either realistically or conventionally, and being confined to geometric designs of straight lines and bands, rectangular and zig-zag patterns with coloured triangles within the zig-zag patterns, and spots. The patterns of the perineal bands and dancing ribbons are very simple indeed; but those of the dancing ap.r.o.ns are more elaborate, covering a considerable surface of cloth, and often displaying a fair variety of design on the same ap.r.o.n.

The Mafulu have no visible method of recording events or numbers, or sending messages, either by marks or notches on sticks, or tying of knots in string, or any other method, and they are quite unable to grasp the meaning of a map.

The limited nature of the ideas of artistic design possessed by the Mafulu people is, I think, a matter for surprise. They are believed to have Papuan or Papuo-Melanesian blood in their veins. But, even if they also have another distinct and more primitive ancestry of their own, not a.s.sociated with the Papuo-Melanesian types, or even with the pure Papuan types, found on the coast and in the plains, one would imagine that contact with these types would have caused the Mafulu people to learn something of the more advanced art which these other peoples display and that we should not have to record a sudden drop from artistic designs embodying curves and natural imitative art to a system confined to straight lines, zig-zags, and spots. This contact with the coast and plain people, or at all events with the latter, has certainly existed for some time back; for, though the mutual fear and antagonism between coast and mountain natives, which is usually found among savage peoples, has doubtless existed in this case, and is even now not altogether eradicated, [91]

direct or indirect trading relations.h.i.+p, including in particular the interchange of the stone implements and feathers of the mountains for the sh.e.l.l decorations of the coast, is not a mere recent development of the last few years only. It seems to me that the existence of this decorative hiatus points to a rather small inherent sense of design in the Mafulu mind. It may be, however, that the absence of imitative art, to which I have already referred in connection with totemism and clan badges, is partly due to the absence of totemism and of the imitative stimulus, which, as Dr. Haddon has more than once pointed out, [92]

arises from it.

CHAPTER XIV

Music and Singing, Dancing and Toys and Games

Music and Singing.

The Mafulu people are naturally musical and have good musical ears--much more so than is the case in Mekeo and on the coast, thus conforming to what I believe to be a general rule that music is usually more indigenous in hill country than it is in the plains. Their instruments are the drum, the jew's-harp and a small flute; but the flute is not a true Mafulu instrument, and has probably been acquired from Mekeo.

The drum (Plate 75, Fig. 3) is like the Mekeo drum, but smaller, and its open end is cut in deep indentations. The wooden body of the drum is made from various trees. A pine tree is the favourite one; but others are used, including a tree the native name of which is _arive_, which word is also the native word for a drum. The membrane is made of the skin of a reptile, probably the "iguana." The maker of a drum must climb up the tree from the wood of which he is about to make it, and there, until the drum is finished, he must remain sitting among the branches, or, if these are inconvenient for the purpose, he may erect a scaffold around the trunk of the tree, with a platform on the top of it, and work upon that. Whilst working, he must always keep the upper or tympanic end of his drum facing the wind, the idea of this being that the wind gets into the drum, and makes it musical. His food is brought to him, whilst in his tree, by some woman, probably his mother if he is a bachelor, or his wife if he is married, and he lets down a string by which he hauls it up; but he is under no special restriction as to the food he may eat. There is no superst.i.tion, such as is found among the Roro and Mekeo people, compelling him, in the event of his seeing a woman during the making of the drum, to throw it away and begin a new one.

The jew's-harp (Plate 20, Fig. 2), though seen in Mekeo, is, I was told, as regards its manufacture, an instrument of the mountains. It is made out of bamboo or palm, or some other tree having a hollow or soft interior, from which is cut a piece about 8 or 10 inches long. A portion of this piece is cut away longitudinally, leaving for the making of the instrument only two-thirds or half, or even one-third, of the convex outside stem circ.u.mference on one side and the flat surface of the cut-away part on the other, and the latter is then hollowed out, leaving, however, a solid head an inch or two long at one end. The hollow piece thus produced is cut into three longitudinal sections or strips, of which the two outside ones are longer than the central one. The two outside strips are left at their full width from the head downwards to a distance of 2 or 3 inches from the other end, from which point they are cut away, very much as one would cut away the divided nib of a quill pen, so that the actual tips of these two strips are quite slender, being no broader than their thickness. These two ends are tied together with fine vegetable fibre. The centre strip, which is generally narrower than the other two at its commencement by the head, is further reduced in width by a more immediate and gradual process of paring down, and so becomes a very slender vibrating tongue or reed, the tip of which goes almost up to, but does not quite reach, the point at which the tips of the two outer strips are bound together. A hole is bored through the solid head; and through this hole is pa.s.sed a thick string of native make from 5 to 10 or 12 inches long, secured at one end by a knot on the flat side of the head, to keep the string from slipping out, and having at the other end a large, rough, ornamental ta.s.sel. The ta.s.sel is generally in part composed of the untwisted fibres of the string itself; but to these is added something else, such as a bunch of feathers, or two smaller bunches of feathers; and among these may be seen such miscellaneous articles as a fragment of dried-up fruit, or a part of the backbone of a fish. For playing the instrument, they place its tail end, with the hollow side inwards, to the mouth, holding the extreme tip of that end in the fingers of the left hand, and keep the tongue of the instrument in a constant state of vibration, by smart, rapid, jerky pullings of the ta.s.selled string.

The flute is merely a small simple instrument made out of a small bamboo stem, with one or two holes bored in it.

All these instruments are played by both men and women; but the jew's-harp and flute are regarded only as toys.

I believe the Mafulu people occasionally sing at dances to the beating of the drums; but this is quite unusual; and they never sing to the music of the jew's-harp or flute. Both men and women sing, generally several or many together, not so often alone. Their songs are all very simple, and are chiefly sung in unison or octaves. I was told that they sometimes accomplish simple harmonies, the notes of which may simultaneously rise or fall either with the same or different intervals, or may rise and fall in contrary motion; or the harmony may be produced by one man or part of the group sustaining a note, whilst another changes it; and I myself heard an example of the latter of these, and also heard singing in which, while a group of men were singing the same simple air, some of them were occasionally singing one part of it, whilst the others seemed to be singing another part, thus producing a very simple catch or canon. I am not, however, quite certain as to this. Their songs are both cheerful and plaintive; but the latter predominate, and are mainly in the minor key. The subjects of their songs are generally sentimental love, and include ditties by young men about their sweethearts; and I believe that some of their songs are indecent, though I am not sure of this. They also have warlike songs; and, when a special event occurs, songs are often composed with reference to it. For example, not long ago a chief was taken by the authorities to Port Moresby, and died there; and songs about this were sung all through his district. Anyone will compose a topical song; in fact, a man will begin singing one in the _emone,_ making it up as he goes on, and the others will join. The men have a very pretty custom of singing together very softly when at the end of the day they have retired to their _emone,_ and have lain down to sleep, the singing being very gentle, and producing what I can only describe as a sort of crooning sound, like a lullaby or cradle song. I once heard one of these songs sung by my carriers the last thing at night as they lay beneath the floor of the building in which I was sleeping; and the effect was absolutely charming.

As an example of Mafulu music I give the following, which, though not, I fear, quite accurate, is I think a substantially correct version of the music of a war song sung by the Mambule and Sivu communities in connection with joint hostilities by them against another community, and I have so far as possible added the song itself.

1st Verse: E! e! e! Si-vu Mambule juju la em u jeka le 2nd Verse: E! e! e! Noul e nul em u ieka la bulu iuju le

It will be observed that the first line is whistling only. I was informed that it is a common practice to whistle the air before singing the first verse; though I did not gather that it was always done. It will also be noticed that simple harmonies occur in the fourth and fifth bars. I cannot say whether the two parts in the music are sustained or taken up by the voices upon any defined scheme, and, if so, what that scheme is. Nor can I say whether the voices which take the lower notes in the music are silent after the word _la,_ or repeat that word in the sixth bar, with or without the upper voices, in order to bring the tune to a full close. I have only given two verses; and, as regards the song in question, I doubt if there were any more. Unfortunately I am unable to translate the words, and can only give the meanings of the following:--

_E! e! e!_ are merely meaningless exclamatory sounds, such as we have in civilised songs. _Sivu_ is the name of a Fuyuge community close to the Mission Station, being, in fact, the one referred to by me in my chapter on communities. _Mambule_ is the name of another of these communities, further away from the station, being, as stated in my introductory chapter, the name of the community from which the name Mafulu arises. I cannot give verbal explanations of any of the other words; but I may say that a rough translation of the second verse is "My village, your village is alike (or equal.)"

Dancing.

The Mafulu people, like other New Guinea natives, are fond of dancing, and indulge in it extensively, especially in connection with feasts and ceremonies.

Their dancing is of an exceedingly active and lively character. The movements of the feet are lively and jumping, often half a hop and half a run; and, whilst dancing, their heads are actively moving backwards and forwards and to both sides. The general progressive movement of a dancing party is slow, but not a crawl; and the progress along the village enclosure is usually accomplished by a series of diagonal advances, by which they zig-zag backwards and forwards across the enclosure, and in this way gradually travel along it. Very often the dancers divide themselves into two parties, which in their zig-zag progress alternately approach and recede from each other. The dancers are always facing in the direction in which at that moment they are moving. Men and women never dance together, except at the big feast, where they do so in the way already described.

This method of dancing is in striking contrast to that of the Mekeo people, whose movements are generally very gentle and slow, those of the feet, which are accompanied by a corresponding genuflexion, downwards and outwards, being a slow slight step, usually barely more than a shuffle, the feet being hardly lifted off the ground, and those of the head being confined to a slow and sedate backwards and forwards nodding. Also the progress of a party of Mekeo dancers is generally very slow,--a crawl,--so much so as often to be barely perceptible, perhaps two or three inches being accomplished at each step, and the line of progress of a dancing party is usually a straight line down the village enclosure; and more commonly, though not always, the position of each dancer is sideways to the then actual direction of progression. And in Mekeo women and men often dance together in one group.

Another difference between Mafulu and Mekeo dancing is that among the Mafulu, though the drum-beating and dancing go on simultaneously, the singing, in which all the dancers and non-dancers of both s.e.xes join, does not usually take place during the actual dancing, but only during periodic pauses, in which the drum-beating and dancing cease; whereas in Mekeo the drum-beating, dancing and singing all go on continuously and simultaneously. As regards these Mafulu pauses in the dancing, I should explain that these are quite distinct from the resting pauses (in which there is neither drum-beating, dancing, nor singing) which are customary both among the Mafulu and the Mekeo people.

A further difference arises as regards the dancing decorations. Both Mafulu and Mekeo natives have elaborate high framework head feather decorations, which are worn by some, but not necessarily all, of the dancers; and they are much ornamented about their bodies. But the Mafulu people generally wear their finest and most beautiful feathers on their backs, whereas among the Mekeo natives the head ornament is the chief feature of the decoration; and in Mekeo any man who has not a framework head decoration generally has sticking in his hair a tall, upright feather, which sways slowly backwards and forwards in response to the slow nodding movements of his head.

The special dancing ornaments worn by the Mafulu are the ap.r.o.ns worn by women, the ribbons worn by men and women, the forehead ornaments worn by men, the long sh.e.l.l nose ornaments worn by both, and the huge head feather erections. But for dances the people generally wear all the decorative finery they possess or are able to borrow; and they usually with special care paint their faces in various colours, and their bodies red.

The comparison above given between the dancing of the Mafulu people and that of the people of Mekeo brings me to a suggestion, made to me by Father Clauser, that the Mafulu mode of dancing had its origin in an imitation of that of the red bird of paradise, and the Mekeo mode in an imitation of that of the goura pigeon. In support of this suggestion he gave me the following information concerning the dancing of these birds, which may be compared with the description given above of the dancing of the Mafulu and Mekeo natives respectively:--

The movements of the red birds of paradise, when dancing, are remarkably lively, the birds hopping and jumping about the tree branches and from branch to branch, and bobbing their heads backwards and forwards and from side to side, almost as though they had gone mad. The progression along the branches is fairly rapid; but there is not apparently any continuous line of progression in any given direction, and the birds seem to have a curious way of approaching and receding from each other as they do so. The birds always face in the direction in which they are at the time moving, and do not dance sideways. Moreover, the dance is an alternation of wild dancing and intermittent pauses; and during the dancing both the males and females are silent, but during the pauses they are uttering their songs or cries.

The dancing movements of the goura pigeons are a gentle slow shuffle, and are accompanied by a slow bowing or nodding of the head. The progressive movement is exceedingly slow, and is always a continuous one in the same direction, and it is usually a sideways movement. The dancing and accompanying cooing of the pigeons go on continuously and simultaneously, and the rhythm of the latter is curiously like the more usual rhythm of the Mekeo drums.

I have unfortunately never had opportunities of observing the dancing of either of these birds, and so cannot personally vouch for the correctness of the above descriptions of them. But Father Clauser has often watched them, and he is undoubtedly a careful observer, upon whose testimony we may rely; and I may add that my efforts since my return to England to obtain evidence, confirmatory or otherwise, of these descriptions have produced confirmation of some of the facts stated, and have not produced any contradictions.

Then again attention must be drawn to the fact that the magnificent feather decoration of the bird of paradise is mainly upon or springing from its back or body, whilst the goura pigeon's sole projecting decoration, and perhaps its chief beauty, is the crest upon its head, to which the Mekeo single upright head feather may be likened.

My efforts to obtain light from native sources upon this question of imitation in Mafulu were fruitless, as the natives questioned knew nothing of it; and on my return from Mafulu to the coast I did not again pa.s.s through the Mekeo villages. But on reaching the coast I made further enquiries upon the subject from the Fathers there of the Mission, and obtained three interesting pieces of information. First, I was told that the Mekeo clan Inawae of the Mekeo village Oriropetana, whose clan badge is the goura pigeon, and who are not allowed to kill and eat it, and whose bird totem it appears to be, say that they are descended from the goura pigeon, and that an ancestor of theirs, though himself a man, had all the powers and faculties of movement of those birds, and that he used to dance with them, and so learnt the dance and taught it to his people. Unfortunately no enquiry had been made as to the question of any imitative character in their present dancing, and the information only emanated from a particular clan with a particular a.s.sociation with the bird. I therefore do not attach undue general importance to this case. [93]

Secondly, I was told that the Pokau people, whose dance is practically the same as that of the Mekeo people, themselves say that their dancing is an imitation of that of the goura pigeon. This certainly tends to support Father Clauser's suggestion as regards Mekeo. Thirdly, some natives of Kuni, who are undoubtedly very similar and closely related to the Mafulu, and whose dancing is very similar to that of the latter, were questioned on the subject in my presence, and under my direction. The question put was, "When Kuni people are dancing, are they in their dance imitating anything, and if so what?" (no mention or suggestion being made of a bird or of anything else). The answer was that they were imitating the dance of the _goloala_, which I was told was not the red bird of paradise, but was another small species of that bird with a yellowish-white body, yellow head and yellowish-white wings. The leading question was then put to them, whether they were sure the bird was the yellow one described by them, and not the red one; which question was answered definitely in the affirmative. And subsequently, when, in order to test their definiteness and certainty in what they had told me, I showed them a few postcard pictures of birds of paradise, which included the red one and others, but not one such as is above described, and almost invited them to recognise one of these as being the bird they meant, they were firm in their insistence that the bird to which they referred was not shown in any of the pictures. This, I think, helps to support Father Clauser's suggestion as regards the Mafulu, subject of course to the question of the variety of bird of paradise which is imitated.

Dealing with this question of imitation as a whole, and taking into consideration the apparently marked similarities between the dancing of the two tribes of natives and the two genera of birds, and the further element, perhaps not so strong, as to the similarities in distribution upon the bodies of their decorations, and bearing in mind the evidence obtained from native sources, which, though obviously only fragmentary and insufficient in character, is so far as it goes distinctly confirmatory, I am impelled to suggest that Father Clauser's theory is not without foundation, and indeed amounts, subject to the question of the species of bird of paradise, to a very substantial possibility. And it is undoubtedly an interesting one. [94]

Toys and Games.

The Mafulu children have neither dolls nor other toys, and do not make cat's-cradles. The young boys amuse themselves with small bows and arrows and spears, which they make themselves. One common sport is for the boys, armed with their spears, to stand in a row and for another boy to roll in front of them a ball, made out of the root of a banana tree, with its many rootlets intertwined, and for the boys to try to hit it with their spears as it pa.s.ses them. A similar game is played in Mekeo and on the coast; but there the ball is often made out of the outer fibre of a cocoanut. Small boys and girls amuse themselves with glissading down the steep gra.s.sy slopes. There is also a sort of fighting game for boys, in which young men sometimes join. A number of them divide themselves into two opposing groups, all armed with little darts, made of reeds on which a few leaves are left at the head ends; and these two groups mutually attack each other, advancing and retreating, according to the fortunes of the fight. Boys, and men also, play at tug-of-war, using long canes for ropes; and boys and girls have swings, constructed either by looping two flexible rope-like tree stems together at the bottom, or with a single rope, with a loop at the bottom, in which to place their feet. But there are no racing or jumping or gymnastic games, and no group or singing children's games.