“When all are assembled,” my informant told me, “the sagali (distribution) begins. They sagali first kaulo (yam food), then bulukwa (pig). When pig is plentiful it would be given in halves; when not, it will be quartered. A big heap of yam food, of coco-nut, betel-nut, and banana would be placed for each canoe. Side by side with this row, a row of pig meat would be placed. One man calls out for the yam heaps, another for the pig-meat; the name of each canoe is called out. If it were a whole pig, they would say, ‘To’uluwa kam visibala!’ (To’uluwa, your whole pig)! Otherwise they would call out, ‘Mililuta, kami bulukwa!’ (Men of Liluta, your pig). And again, ‘Mililuta, kami gogula!’ (Men of Liluta, your heap). They take it, take their heap to their canoe. There, the toliwaga (master of the canoe) would make another small sagali. Those, who live near by, singe their meat, and carry it home in their canoes. Those who live far away, roast the pig, and eat it on the beach.”
It will be noted that the supreme chief’s name would be uttered when his and his companion’s share is allotted. With the shares of men of less importance, the name of the village is called out. As on all such occasions, the strangers do not eat their food in public, and even its re-distribution is done in the privacy of their camping place near the canoe.
After the distribution of the food, and of course before this is taken away by the parties, the master of the so’i goes into his house and takes out a specially good piece of valuable. With a blast of the conch shell, he gives it to the most distinguished of his partners present. Others follow his example, and soon the village is filled with conch shell blasts, and all the members of the community are busy presenting gifts to their partners. First, the initial gifts (vaga) are given, and only after this is over, such valuables as have been due of old to their partners, and which have to be given as clinching gifts (yotile) are handed over.
After the whole public distribution is finished and the guests have gone, the members of the sub-clan who organised it, at sunset make a small distribution of their own, called kaymelu. With that the so’i and the whole period of mourning and of consecutive distributions, is over. I have said before that this account of the so’i has been obtained only through the statements of several informants, one especially very clear and reliable. But it has not been checked by personal observation, and as is always the case with such material, there is no guarantee of its being complete.
From the point of view in which it interests us, however, that is, in connection with the Kula, the outstanding fact is well established; a mortuary taboo temporarily holds up the flow of Kula goods, and a big quantity of valuables thus dammed up, is suddenly let loose by the so’i and spreads in a big wave along the circuit. The big wave of armshells, for instance, which travelled along and was taken up by the uvalaku expedition of the Dobuans, was the ripple of a so’i feast, held one or two months previously at full moon in Yanabwa, a village of Woodlark Island. When I was leaving Boyowa, in September, 1918, a mortuary taboo was in force in the Island of Yeguma, or Egum, as it is pronounced in the Eastern district (the Alcester Islands of the map). Kwaywaya, the chief of Kitava whom I met on his visit in Sinaketa, told me that the people of Yeguma had sent him a sprouting coco-nut, with the message: “When its leaves develop, we shall sagali (make the distribution).” They had kept a coco-nut at the same stage of development in their village, and sent others to to all the neighbouring communities. This would give a first approach in fixing the date, which would be appointed more precisely when the feast was close at hand.
The custom of associating the so’i with Kula is practised as far as Tubetube. In Dobu, there is no distribution of valuables at the mortuary feast. They have there another custom, however; at the final mortuary distribution, they like to adorn themselves with armshells and necklaces of the Kula—a custom entirely foreign to the Trobrianders. In Dobu therefore, an approaching mortuary feast also tends to dam up the valuables, which, after its performance will ebb away in two waves of mwali and so’ulava along both branches of the Kula. But they have no custom of distributing these valuables during the final mortuary feast, and therefore the release of the vaygu’a would not be as sudden as in a so’i.
The same word—so’i—is used to denote the mortuary festivities over a wide area in the country of the Massim. Thus, the natives of Bonabona and Su’a’u, on the South Coast of New Guinea celebrate annually in November to January festivities, associated with dancing, gifts of pigs, the building of new houses, the erection of a platform and several other features. These feasts, which are held in an inter-connected series each year in several different localities, I had opportunities, as mentioned before, to see in three places, but not to study. Whether they are associated with some form of exchange of valuables I do not know. Mortuary feasts in other districts of the Massim are also called so’i.[6] What is the relation between these feasts and those of the Northern Massim I am unable to say.[7]
These considerations bring us more and more to the point, where the two branches of the Kula which we have been following up from the Trobriands Southwards and Eastwards bend back again and meet. On this remaining part of the Kula, on which my information, however, is scanty, a few words will be said in the next Chapter.
[1] I have not seen the site of Suloga myself. Interesting details are to be found in “The Melanesians” of Professor Seligman, who visited the spot himself, and who has collected a number of specimens in the locality, as well as many data about the production of the blades. Op. cit., pp. 530–533. [↑]