Accusation—The Leaf Message

103 In the case of this particular poison man, food was the means of causing illness. This sorcerer was sometimes seen in a cook house putting “medicine” on the food that would eventually cause either sickness or death. This happened to our friend’s neighbor, who one night heard some noise in his cook house. He went near the building and called for the person to identify himself. The neighbor repeated his instructions and warned that he would shoot an arrow if there were no reply. When no reply came, the man shot the arrow and the wounded sorcerer ran away. The next morning they found where he had rested during the night and noted the loss of much blood. Later, it was reported that this sorcerer had made his way to the Aita area and died there. When a misunderstanding occurred between members of two neighboring villages, objects of sorcery were placed on the trail leading into one of the villages. A piece of rattan vine pointing from Togarao towards Ruruvu was placed on the trail. A type of banana was also put alongside the rattan vine. The meaning of the symbol was that if men from Ruruvu village came along the trail towards Togarao, the sharpened vine would impale them. The implication was that Togarao was ready to fight with Ruruvu, should they come. The antagonism went back several years to a ball game which was held between the villages. One had beaten the other and insulted the losers by calling them “old men.” The memories of this reportedly influenced the threat of a fight. The whole thing was brought to a head by an allegedly “shady” boy-girl relationship. The girl was from one of the villages and the boy from the other, which happened to be the losers of the ball game. The couple were subsequently married and the misunderstanding was talked out. A more powerful substance used in sorcery was the voroara akoro. This magical powder was able to charm people into senselessness. It reportedly was used during World War II against the Japanese soldiers. When affected by the powder, they did not have the strength to hold their weapons. It is said to have been used in the Teop-Tinputz area because there were no Allied Forces to help them there. The powder is also said to have been used against Australian Patrol Officers so that they wouldn’t be able to think clearly when coming to scold the villagers. Women who were affected by the powder were unaware of being molested by men. Apparently the most powerful plant material used in black magic is that of the red-leafed ginger corm. David A. said that it is not seen much, but is the worst of all charms. The white ginger tagotago is used more commonly and is less powerful. The scrapings of the corm are mixed with other secret plant materials to increase its “power.” It is used by placing bits and pieces around the doorway of a person’s house. The material goes into the body and “spoils the blood.” The white ginger corm is also used in white magic. The threat of black magic can also be used as “blackmail.” Not long before leaving the Rotokas area, two brothers, W. and R., were accused of black magic—something very foreign to W.’s reputation as a respected Christian. I was surprised to hear this and asked him more about it. Apparently, someone had seen R. drop a piece of trash in some food which was to be eaten. W. said, “Forget it”, R. wanted to retaliate. As it turned out, nothing came of it. It seems that the threat had been made because W.’s cocoa fermentary had not been made available to the accusers for a significant period of time.

8.5 Accusation—The Leaf Message

In the past, when someone was thought to have committed sorcery, a nonverbal accusation could be made by means of plant and tree leaves. Foliage was used which could be identified by most people. The leaves were bound together in a particular combination and left alongside the trail or near the house where the accused person lived. The name of each stalk of leaves was similar in pronunciation to a word in the intended message. For instance, the plants akera and pituru are similar to the verbs ake “to ask” and pitu “to hold.” The use of the two stalks of leaves would be interpreted as meaning that the accused “asked something” or “was asked some- thing,” and that he or she “held something.” Usually, there was a person in the area who was particularly adept at reading the coded messages. He was asked to help in the formulation of the message andor the reading of it. An example of an accusation and response is given here. The name of each plant or object is found in brackets [plant = word] followed by the word it represents. Reproductions of some of the leaves and objects are shown following the messages: 104 The variua leaf message First message: “You are holding [pituru = pitu “hold”] this charmed package [pakoto = same “charm”] which you bought [voori = vori “buy”] to work sorcery on the woman [turavua = object worn only by women “female”]. You deceived me [keari = kea “deceive”] about the woman. You told me [tavisi = tavi “tell”] you would treat her better”. Second message: “You talked straight to me [riua = riu “imply”] because of which you make me your enemy [asao = asa “dislike”]. You are doing something to me [sisiva or sisae = sisi “manipulate”] and tricking me [kaekaeo = kaekae “trick”]. So now you are my enemy [keriva = keripato “enemy”], and when I die, you will eat pig [kikiso tesi or koie vavae = bamboo used for storing pig meat and identified with celebrating] celebrating over my body.” 105 Leaves and objects used in coded-leaf message 106 9 Religion, Missions, and Cargo Cult

9.1 Religion in Melanesia