Let’S Go Explore New

Holland

By P. O'Rell

A TIME comes for the more adven turous, when they leave the peace and security of established life in New Guinea and evince a desire to ex plore that Territory—originally, New Holland—which lies south of 10 deg.

Quiet, home-loving citizens from places like Gcilala, Telefomin or Wabag are suddenly smitten with the pioneer urge and, in spite of their initial experiences in the semi-controlled areas around Moresby or Rabaul, press on southward over the seas to face the unknown —some never to return, others to re-appear as greatly changed people.

The more daring have been known to defer their journey until after the Sum mer solstice, when the cold season has already set in and conditions are incle ment. Brave men, indeed, these, who well know that fate is against them and that in the words of the old prophecy, “Many are called, but ‘A—tchoo’ are frozen.”

Most explorers, in addition to a fluency in Pidgin, Motu or Blanche Bay dialect, are also conversant with English, which is reputed to be the lingua franca of these Southern regions. However, this idea is erroneous, as the actual tongue spoken is, as it were, a distinct patois or cousin germain and in many cases, bears little resemblance to English. A practical in stance is noted immediately on arrival with that simple word “customs.” The sense in which it is used by the indigenes is an extremely left-handed one and is apt, for the first few hours at least, to cause a certain amount of inconvenience.

However, after the visitor has got over the initial searching interest shown in him by the inhabitants, he has to settle down to a serious study of colloquialisms and phrases. Owing to the co-operation of the natives this is somewhat simplified and, if he makes contact with the right section of the community, such abstruse

phrases as “on the black’’ and “key money” will assume a lucid and definite significance.

Owing to the nature of the climate the usual “sac-sac,” “pungal,” “kunai” and “sisalkraft” dwellings are absent, and are replaced by structures of stone, ce ment and brick. A close study of these buildings is rarely possible.

Travelle:s, on seeing the words “guest house,” are prone to the belief that these will provide that opportunity; but, once again, the sense attached to the phrase is a purely local one, and entry is quali fied by stringent conditions.

It is hard to determine the exact nature of the structure owing to the jealous guard which is placed on them. In cer tain ways they resemble a “haus tambu.”

One wanderer, being of the opinion that a certain password was necessary, in response to “I have a flat to let.” re plied, “I’ll buy the furniture” and was welcomed. Whilst he was apparently on the blink of success, he was further ques tioned and was informed that his reply, without further qualifications, meant nothing. It would appear that in addi tion to a certain ritual, the possession of a “bank account” —something strange to Islands dwellers —was necessary.

Native tobacco also appears to be tam bu to strangers and, indeed, to the majority of groups in the native com munity. Observation shows that a fur tive trade in the substance is carried on.

The product would appear to be regarded very highly. In the majority of cases, the recipient has first to undergo a cere monial purification which involves the removal of portion of the hair from the head and face.

IN an endeavour to assess the relative occupations of the various indigenes, it is perturbing to find that they have little respect for the truth. On a poll of some five thousand units, in which the individual was asked who he worked for, the answer—in all but ten cases —was, “Working for Chif, mate.” The observers report that in over four thousand cases this answer was followed by a peculiar and rather ironic laugh.

The local equivalent of bearers and car riers are known as “takkisis.” Again, the normal order is reversed and. where it is our habit to move from point to point by the shortest track, it is inevitable that the visitor will notice these vehicles tak ing the longest possible route. “Takkisi” drivers are obviously men of standing in the community, for nothing is tambu to them and, if approached in the proper manner, they can be relied on to produce any item which is prohibited to the general populace. It is fair to point out, however, that such articles as salt and gold-lipped shell have no trade value.

“Luluais” and “Tul-tuls” do not appear to exist as such; but dignitaries known as “the books” or “the licensee” appear to be held in some regard, and are usually mentioned in a tone of veneration, es pecially in conjunction with such phrases as “two to one bar one” or “time, gentle men, please.”

AS I type, a rather friendly looking in digene has just entered and uttered another of their cryptic sayings—“ Care for a grog, sport?”

Excuse me—l had better do some more research.