It was part of the CIMA (Coordinated Research in Micronesian Anthropology) project and a preliminary report. Nahnid Lapalap (Great Lord of Eels) Lempwei Lapalap (Great Prosperous Side) Soudel (Master. Mwarekehtik (Little Nahnmwcirki [Al]) Kanikhn Sapawas (Steward Sapawas) Nahnawa Iso (Dear Dear Lord) Soupwan (Master ) Nahnsou Wehi (Lord of Tribe Masters . ).
Lepen Madau (High of the Ocean) Souwel en Wasai (Master of the Forest of . the Wasai [A2]). Nahniau (Lord of the Mouth) Oaron Pwutak (Collector of Sons . [sons=address title of A2]) Kaniki Ririn (Stewzu^d of the Ladder) Lepen Ririn (High One of the Ladder) Sou Wene (Master of the Wene) . Lempwei Ririn (Successful Side of the Scale) Nahnsohmw en Ririn (Lord of . stairs).
GRADES OF CHIEFS
The word mwohnsapw, meaning HteraUy the first of the land, is likewise used in various ways. Its primary reference is to people who are chUdren of men from A-Hne, and most people agree that as appHed it corresponds to the B line. In 1947, any contrast between A and B in all five tribes was usually made not in terms of First of the Land versus Royal ChUdren, but of those facing down versus Royal ChUdren.
There seems to be a conflict in their minds between the Hteral meaning of the term and the feeling that its application should be reserved for the B clan. The children of a man of A-titie are then all Royal Children, regardless of the mother's clan. But the children of the men of the B-Hne, themselves Royal Children, can be Royal Men or Royal Children.
THE TITLE SERIES IN NET
There are a number of differences between the political organizations of the tribe and the division. All these canoes were taken from the Nahnmwarki at once, by the fourth month of the year. The spears were kept in the house of the XI and m the houses of any chieftains who lived there.
He also belongs to the third ranked sub-clan of the A-Clan (Clan 13) Madolenihmw. A3 belongs to the higher Upwutenmei branch, which theoretically should mle Madolenihmw, but almost every-. In Uhu, one sub-clan of Clan 2, the Sounpeinkon, used to cater to the A-line chiefs.
The second highest priest, Nahnapas (today's B4 chief), however, had to be from the same clan as Nahnken. GuHck (1872, p, 39) gives the term pwoudo (which he calls pauto) as another titio Nahnken, but it is not used as such today. In addition to Nahnmwarki and A3, koanoats are also some titia holders outside of the two series.
Nahnken made most of the practical decisions and promotions, although theoretically Nahnmwarki was consulted. This open disagreement rarely testifies to the durability of the state of equilibrium between the two heads. In addition to the heads of the tribes, the head of the section where the fifty accused would also participate.
The father of the chUd now made a spiritual apology feast to the chief and the chUd immediately recovered. In Uh, the master of the kava ritual may give a cup of kava directly to the Nahnmwarki or Nahnken instead of first to an attendant. Certain relatives of the Nahnmwarki and clansmen of low title could not enter his house.
8* But informants deny Hambruch's comment about carrying the Nahnmwarki's wife to her bath. As a sign of his mission, he would take a stalk of sugar cane or a kava plant to the Nahnmwarki of the tribe he was visiting. This consists of the prefix Luhken (Luhk, the name of a god), followed by a descriptive suffix;.
In the occasional use of the expression rohng en. the dead man's clan) to indicate her. Four of these places form the corners of a square, the fifth is in the center of the square. In the past, this dish was prepared by women on behalf of the high chefs.
Lihli
ARONG B. KEMEIK
PWULAK F. MERER
In the community house in the presence of the chiefs, AU holidays include the preparation and drinking of kava. Strictly speaking, kapas refers to the farmers of the section who prepare the stone ovens for this festival, not the fishermen. In the community house, and the head of the section in which the new network is made can work.
At the first two festivals, the accompanying prayer, made by the net maker to NahnuUap and pronounced in the community house, bore the name of the two respective festivals. A fourth Kava-fasting and prayer, following AHghted {keredi), took place in the community house very early in the birth on the day of the third festival, before they went fishing. The festival was known as Festival of the Food of Ant {kamadipw en sak en And).
In earlier days, the bride sat on the side platform of the community house at the feast. At the end of the 4-day period, the youth bathed and were anointed with oU, and then there was a feast; there-. Retum feast again gets A6, but most of the offer ends up in the hands of the sponsor or sponsors of the first feast.
With sugar cane it is the length of the stalk that matters in any type of competition. A feast given by order of chiefs in this way may be either friendly or hostile;. It was caused in the usual way, by one party condemning poverty in the possessions of the other.
The Twisting Cou- Twine string was previously described as string c in the regular cycle, i.e. part of the complex Služimo ženno.
MAIN PLATFORM
This kind of competition, while lacking the open hospitality of a formal potiatch, illustrates the fact that the theoretical distinctions in the domestic mind between friendly and competitive feasts, and between Serv-mg Together and Displaymg Together, are not always clear in practice. The inhabitants of the eight homesteads in this part were arranged on two sides, each side consisting of four farms. In the community house, four stoves would be placed on one side of the central ground floor area, four more on the other side, and each stove would be in charge of a farm manager (see Figure 4.
Then each farm turned on its own oven and exchanged yams with a particular farm on the other side. 1 on one side had 100 yams in his pue, he might bake 20, give another 20 to the Nahnmwarki and donate the remaining 60 to farm No. 1 on the other side. The receiving farm reciprocated by giving the donor what it had left in the pile after it was presented to the donor.
Nahnmwarki, The Nahnmwarki (or other chief for whom the festival was held) would distribute much of what was given to him to the other highly titled men present. It can easily be seen that more than one idea is involved here; generosity in presentation directly to the chiefs to gain prestige and perhaps a promotion In the hierarchy of titles for the head of the farm homestead who performed best; and direct competition with another poHtical subdivision To show superiority and gain notoriety, but also, Indirectly, to win promotions by reflecting prestige on the side that dominated. Informants often refer to this 8-fold division or to eight ovens in connection with paired competitions within the division, and they also speak of eight ovens when there was competition between larger areas (although in this situation it must have been something larger than a farmstead which provided one oven).
But where information is available, the ideal number eight does not always appear, a part of Uh, consisting of sections 3 to 9, would in the past hold a celebration of the beginning of the Yam season in which there were 12, not eight, ovens.
NANRAS
To Nahnken's left sits Nahnmwarki's wife, and to her left Nahnken's wife, AU of these seated facing forward. In addition to the high chiefs, a number of other persons have the right to sit on the main platform of the common house. It would be impossible, because almost all men of the A line have to work in the central area when Nahnmwarki I^.
This custom is attributed to the first Nahnken of Madolenihmw similar behavior in the legend of Isohkelekel. The edges of the leaves around the stove can be weighted down to keep the steam in (plate 8 a. The fitters are placed with the root ends of the sticks on the main platform, the other ends in the central area.
The official food distributor (soun nehne or soun ne) is appointed to his task by Nahnmwarki and Nahnken. In addition to the left front legs, the Nahnmwarka belongs to the head, and the Nahnken to the part of the back immediately behind the neck. Some of them returned to Ponape to be sold to the Japanese there.
The leader of the kava ceremony (sun dei sakau) is usuaUy a man of high title. A Kiti informant says the sumoahl used to be at the front end of the main platform, right of center from Nahnmwarki's perspective;. A description of the Islands in the western Pacific Ocean, north and south of the Equator.
The climate and production of Ponape or Ascension Island, one of the CaroHnes, in the Pacific Ocean.
