It may be added that in olden days, the natives in the Amphletts would not sail freely to all the places on the main island. Each Amphlett village community had a district on the mainland, with which they were on friendly terms and with which they could trade without incurring any danger. Thus, as said above, only the village of Kwatouto, in the southernmost inhabited Amphlett island, was free to go unmolested to the district round Yayawana, from whence they obtained the pale yellow clay, so excellent for pottery. The natives of Nabwageta had a few villages eastwards from Yayawana to deal with, and those of Gumasiia went further East still. Domdom natives were never great traders or sailors. The trading conditions in the islands were further complicated by the constant internal quarrels and warfare between the districts. Kwatouto and Domdom on the one side, Gumasila and Nabwageta on the other were allies, and between these two factions there was a constant, smouldering hostility, preventing any development of friendly commercial intercourse, and breaking out now and then into open warfare. This was the reason why the villages were all perched on high, inaccessible ledges, or like Gumasila, were built so as to be protected by the sea and reefs from attack.
The influence of the surrounding great districts, that is, of the Trobriands and of Dobu upon the Amphletts neither was nor is merely commercial. From the limited linguistic material collected in the Amphletts, I can only say that their language is related both to that of the Trobriands and of Dobu. Their social organisation resembles closely that of the Trobrianders with the exception of chieftainship, which is lacking in the Amphletts. In their beliefs as to sorcery, spirits, etc., they seem to be more akin to the Dobuans than to the Trobrianders. Their canoe magic has come form the Trobriands, but the art of building their canoes is that of Dobu, which as we have seen before is also the one adopted by the Trobrianders. The magic of the Kula, known in the Amphletts, is partly adopted from the Trobriands, and partly from Dobu. There is only one indigenous system of magic which originated in the islands. Long ago there lived a man of the Malasi clan, who had his abode in the rock of Selawaya, which stands out of the jungle, above the big village of Gumasila. This man knew the magic of ayowa, which is the name given to mwasila (Kula magic) in the language of the Amphletts and of Dobu. Some people passed near the stone while it was being recited within it; they learned it, and handed it over to their descendants.
IV
One more point of importance must be mentioned here, a point bearing upon the intertribal relations in this district. As we saw, some Trobriand people remain sometimes on prolonged visits in the Amphletts. This custom, however, is never reciprocated, and people from the Amphletts never visit for any length of time their Northern neighbours. The same refers to the relations between the Trobriands and the district of Dobu. In discussing the lists of Kula partners of Kouta’uya and Toybayoba, I was told about some of their Southern partners, that they were veyola (maternal kinsmen) of my informant. On further inquiry it appeared that these people were emigrants from the Trobriands, who settled down in Tewara, Sanaroa or the big Dobuan settlements on the North-West shores of Dawson Straits.
When I asked whether, on the contrary, there were any cases of Dobuans settling in Boyowa, it was emphatically denied that such a thing could happen. And indeed, in the numerous genealogical data which I have collected from all over the district, there is no trace of migration from the South, although frequent migrations occur within the district and some from the Marshall Bennett Islands. In general, all these migrations within the Trobriands show also a marked tendency to move form North to South. Thus, the most aristocratic sub-clan, the Tabalu, originated in the Northernmost village of Laba’i. But now their stronghold is further South in Omarakana, and the members of the same sub-clan are ruling in Olivilevi, and Tukwa’ukwa, that is in the middle of the island. Some of them even migrated as far South as Vakuta, where they established a feeble imitation of chieftainship, never being able to subdue the other natives to any extent. Several sub-clans, now firmly established in the Middle and Southern portions of the island, trace their descent from the North, and in the Amphletts there are also a couple of cases of sub-clans immigrated from Boyowa.
In contrast to this migration of people from North to South, we have noted the spread of one of the main cultural elements, of the canoe, from South to North. We saw how the nagega, the big, sea-worthy, but heavy and slow canoe has been superseded by the masawa or tadobu, which spread a few generations ago, till it arrived at the island of Kitava. It is more difficult to follow the movements of beliefs. But I have reason to assume that beliefs in sorcery, more especially in the mulukwausi and tauva’u, move from South to North.
In the next Chapter, we shall return to our Sinaketan expedition, in order to move them for a short distance along their route into the first settlements of the Dobu speaking people. These places will suggest a new theme for a lengthy digression, this time into the mythological subjects and legends connected with the Kula.
Chapter XII. In Tewara and Sanaroa — mythology of the Kula
I — Sailing under the lee of Koytabu. The cannibals of the unexplored jungle. Trobriand traditions and legends about them. The history and song of Gumagabu. II — Myths and reality: significance imparted to landscape by myth; line of distinction between the mythical and the actual occurrences; magical power and mythical atmosphere; the three strata of Trobriand myths. III–V The myths of the Kula. III — Survey of Kula mythology and its geographical distribution. The story of Gere’u of Muyuwa (Woodlark Island). The two stories of Tokosikuna of Digumenu and Gumasila. IV — The Kudayuri myth of the flying canoe. Commentary and analysis of this myth. Association between the canoe and the flying witches. Mythology and the Lukuba clan. V — The myth of Kasabwaybwayreta and the necklace Gumakarakedakeda. Comparison of these stories. VI — Sociological analysis of the myths: influence of the Kula myths upon native outlook; myth and custom. VII — The relation between myth and actuality restated. VIII — The story, the natural monuments and the religious ceremonial of the mythical personalities Atu’a’ine, Aturamo’a and their sister Sinatemubadiye’i. Other rocks of similar traditional nature.