A less general point, of great interest, however, is that of evil magic (bulubwalata) and of broken taboos. I had to mention several exorcisms against those influences, and something must be said about them here. The term bulubwalata covers all forms of evil magic or witchery. There is that which, directed against pigs, makes them run away from their owners into the bush; there is bulubwalata for alienating the affections of a wife or sweetheart; there is evil magic against gardens, and — perhaps the most dreaded one — evil magic against rain, producing drought and famine. The evil magic against canoes, making them slow, heavy, and unseaworthy, is also much feared. Many men profess to know it, but it is very difficult for the Ethnographer to obtain a formula, and I succeeded only in taking down one. It is always supposed to be practised by canoe-owners upon the craft which they regard as dangerous rivals of their own.
There are many taboos referring to an already constructed canoe, and we shall meet with them later when speaking about sailing and handling the canoe. But before that stage is reached, any defilement with any unclean substance of the log out of which the canoe is scooped, would make it slow and bad; or if anybody were to walk over a canoe log or stand on it there would be the same evil result.
One more point must be mentioned here. As we have seen, the first magical rite, of the second stage of construction, is performed over the prow-boards. The question obtrudes itself as to whether the designs on these boards have any magical meaning. It must be clearly understood that any guesswork or speculations about origins must be rigidly excluded from ethnographic field work like this. For a sociologically empirical answer, the Ethnographer must look to two classes of facts. First of all, he may directly question the natives as to whether the prow-boards themselves or any of the motives upon them are done for magical purposes. Whether he questions the average man, or even the specialist in canoe magic and carving, to this he will always receive in Kiriwina a negative answer. He can then enquire whether in the magical ritual for formulae there are no references to the prow-boards, or to any of the decorative motives on them. Here also, the evidence on the whole is negative. In one spell perhaps, and that belonging not to canoe but to the Kula magic (comp below, Chap. XIII, Div. II, the Kayikuna Tabuyo spell), there can be found an allusion to the prow-boards, but only to the term describing them in general, and not to any special decorative motive. Thus the only association between canoe decoration and canoe magic consists in the fact that two magical rites are performed over them, one mentioned already, and the other to be mentioned at the beginning of the next chapter.
The description of canoe-building, in fact, all the data given in this chapter, refer only to one of the two types of sea-going canoe to be found in the Kula district. For the natives of the Eastern half of the ring use craft bigger, and in certain respects better, than the masawa. The main difference between the Eastern and Western type consists in the fact that the bigger canoes have a higher gunwale or side, and consequently a greater carrying capacity, and they can be immersed deeper. The larger water board offers more resistance against making leeway, and this allows the canoes to be sailed closer to the wind. Consequently, the Eastern canoes can beat, and these natives are therefore much more independent of the direction of the wind in their sailings. With this is connected the position of the mast, which in this type is stepped in the middle, and it is also permanently fixed, and is not taken down every time after sailing. It obviously, therefore, need not be changed in its position every time the canoe goes on another tack.
I have not seen the construction of a nagega, as these canoes are called, but I think that it is technically a much more difficult task than the building of a masawa. I was told that both magic and ceremonial of construction are very much the same in the building of both canoes.
The nagega, that is the larger and more seaworthy type, is used on the section of the Kula ring beginning in Gawa and ending in Tubetube. It is also used in certain parts of the Massim district, which lie outside the Kula ring, such as the Island of Sud-Est, and surrounding smaller islands, and it is used among the Southern Massim of the mainland. But though its use is very widely spread, its manufacture is confined to only a few places. The most important centres of nagega building are Gawa, a few villages on Woodlark Islands, the Island of Panayati, and perhaps one or two places on Misima. From there, the canoes are traded all over the district, and indeed this is one of the most important forms of trade in this part of the world. The masawa canoes are used and manufactured in the district of Dobu, in the Amphletts, in the Trobriands, in Kitava and Iwa.
One point of great importance in the relation of these two forms of canoe is that one of them has, within the last two generations, been expanding at the expense of the other. According to reliable information, gathered at several points in the Trobriands and the Amphletts, the nagega type, that is the heavier, more seaworthy and better-sailing canoe, was driven out some time ago from the Amphletts and Trobriands. The masawa, in many respects inferior, but less difficult to build, and swifter, has supplanted the bigger type. In olden days, that is, about two or three generations ago, the nagega was used exclusively in Iwa, Kitava, Kiriwina, Vakuta, and Sinaketa, while the Amphlettans and the natives of Kayleula would usually use the nagega, though sometimes they would sail in masawa canoes. Dobu was the real home and headquarters of the masawa. When the shifting began, and when it was completed, I could not ascertain. But the fact is that nowadays even the villages of Kitava and Iwa manufacture the smaller masawa canoe. Thus, one of the most important cultural items is spreading from South to North. There is, however, one point on which I could not obtain definite information: that is, whether in the Trobriands the nagega in olden days was imported from Kitava, or whether it was manufactured locally by imported craftsmen (as is done even nowadays in Kiriwina at times), or whether the Trobrianders themselves knew how to make the big canoes. There is no doubt, however, that in olden days, the natives of Kitava and Iwa used themselves to make the nagega canoes. The Kudayuri myth (see Chapter XII), and the connected magic, refer to this type of canoe. Thus in this district at any rate, and probably in the Trobriands and Amphletts as well, not only the use, but also the manufacture of the bigger canoe has been superseded by that of the smaller one, the masawa, now found in all these parts.
Chapter VI. Launching of a canoe and ceremonial visiting tribal economics in the Trobriands
I — The procedure and magic at launching. The trial run (tasasoria). Account of the launching and tasasoria seen on the beach of Kualukuba. Reflections on the decay of customs under European influence. II — Digression on the sociology of work: organisation of labour; forms of commumal labour; payment for work. III — The custom of ceremonial visiting (kabigidoya); local trade, done on such expeditions. IV–VII Digression on gifts, payments, and exchange. V — Attitude of the native towards wealth. Desire of display. Enhancement of social prestige through wealth. The motives of accumulating food stuffs. Tho vilamalya (magic of plenty). The handling of yams. Psychology of eating. Value of manufactured goods, psychologically analysed. V — Motives for exchange. Giving, as satisfaction of vanity and as display of power. Fallacy of the „economically isolated individual” or „household”. Absence of gain in exchange. VI — Exchange of gifts and barter. List of gifts, payments and commercial transactions: 1. Pure gifts; 2. customary payments, repaid irregularly and without strict equivalents; 3. payments for services rendered; 4. gifts returned in strictly equivalent form; 5. exchange of material goods against privileges, titles and nonmaterial possessions; 6. ceremonial barter with deferred payment; 7. trade pure and simple. VI — Economic duties corresponding to various social ties; table of eight classes of social relationship, characterised by definite economic obligations.