to those [young] members of the male fraternity (sex) who are beginning to develop beyond boyhood. Literally, this word means: 'to place food (the banquet) on the grass'. Reuther: "in das Gras hinaus". In English the term may be more aptly applied to animals of pasture. In German one would say: 'a farewell meal for those who are being sent out bush, (away from the camp)'. This is done in the following manner. When the time has come that one or several young lads have out-grown their boyhood, so that it is no longer desirable to see them walking around naked in camp on account of the girls, they are immediately sent away from home, as it were. Since a mother's heart is more fondly set on her children than that of a father, the prompting for this must come from her. But because a woman may never act independently by taking the initiative in life's affairs, nor even remind her husband in as many words of a traditional custom or duty, this must be done in some other way, namely, in a way whereby the husband can recognize what his wife's secret intentions are. In this case the man's wife, or, better still, the mother of the grown-up son withdraws for some distance away from the camp, accompanied by some of the women and young girls, her husband, [of course], knowing nothing of it. Here the women decorate themselves with a sort of chain called a kaldrati around the neck, as well they decorate themselves with [bunches of] shrubbery around the breasts and legs. With a piece of string the girls also hang a kuripikiri around their necks, which dangles down on to their breasts. Moreover, a meal is prepared in a bira wooden bowl). Reuther: "Mulde". This may be called a 'bowl' or 'dish', depending on its use or size. The universal Australian term is 'coolamon'. Thus adorned, the women and girls return to the camp towards evening, bringing the food [with them] and placing it at the disposal of the husbands concerned, respectively the boys' fathers. The latter now realise what is what. The kaldrati around his wife's neck suggests to each husband that his 'undecorated' son should now be 'decorated', that is to say, the child ought now to become a 'man'. 'The point is that no uncircumcised youth may wear any decoration. He is permitted to do so only after he has become a teri circumcised young man, novice. The decorations of shrubbery on the part of the mother suggests to the child's father that the latter (his son) should now be sent away from home into the wide world ('out bush'). Moreover, the kuripikiri dangling on the maidens' breasts tell him that the young lad should now be decorated in a similar manner. [In fact,] the first indication that a youth is circumcised is to see him walking around, wearing some such decoration. With that the man's wife (the mother of the child) has discharged her obligation and achieved her objective, for she has told her husband (the boy's father) exactly what needs to be done. Acting accordingly, the men (respectively the boys' fathers) now get to work on their millstones for the duration of the night, in order to have the kantaia-ngankani-buka farewell banquet ready by next morning. For the first time in their lives the young lads are now waited on. The father prepares the food in a bira wooden bowl and places it in front of his lad. The latter already knows what this signifies, for secretly and confidentially he has got to hear of it. So, as a child eating in his father's hut for the last time, he makes a hearty good meal of it. When this takes place in the presence of his parents, especially that of his saddened mother, a decisive moment has arrived. There now follow a few undecipherable words in shorthand, probably in Reichskurzschrift. As a parting gift the young lad receives a fire-stick, handed to him from his father, to signify that from henceforth he must fend for himself and make his own fire. In leaping bounds the young lad now rushes out of the camp, while the rest run along with him, crying pih, pih, pih, like a young bird that has vacated its nest for the first time. [Meanwhile], father and mother sit down together and cry. From now on the youths may not return to the camp until the day of their circumcision. Usually they live together with several circumcised men who are not married, and thus live a sort of secluded life. Under no circumstances may they approach the vicinity of the women and young girls. Henceforth these youths are known as kantala grass-dwellers, i.e. dwellers beyond the camp where the grass is growing, bush-whackers, bush-walkers. Reuther: "Graser, Graslaeufer". Both terms are difficult to translate, esp. the former which is not a Dictionary word. The above 'bush-whacker' is not to be understood in any derogatory sense. It is also for this reason that the farewell banquet has been named kantaia-ngankani-buka.
This is given in honour of a youth on the eve of his circumcision. The festivities associated therewith usually last for several days. Circumcision is carried out towards morning, after friends, relatives and festival guests have been given an extravagant meal the night before.
If a youth has been circumcised during the reddening dawn, he is served one more meal. After that he must retire into seclusion and not be seen by any girl or woman. Only after [his wound] is healed may he again return to society, albeit no longer without a pubic covering.
As mentioned in No.32, the circumcised youth has gone into seclusion. However, on the first occasion that he returns to society, he may not appear empty-handed. To all who participated in the festivities associated with his circumcision he must evidence his gratitude. To this end he collects a supply of meat and bread, appears one day in camp as a 'man', and hands out the food he has [thus] gathered. To his great satisfaction, this is eaten with deep gratitude.
dauadauanietja is the name given to the pirrapintamara or pirrapintaetja teachers of tribal law, Reuther: "Gesetzeslehrer". for their instruction consists almost entirely in dauadauana [i.e. in stating what is forbidden or prohibited]. [There is a] proverb [which says]: dauadauanandru kana marapu tepi ngamai many people survive because of dauadauana The inference to be drawn from this [remark] is: if there were no dauadauana, many more people would be killed. [Hence] the preservation of many peoples' lives is mainly to be ascribed to the ark of these instructors in [public] morality. Reuther: "Norallehrer"
This is the name given to the pirrapintamara instructors in tribal law
As semi-adult youths, they walk about on their own (kantala), and, like the widow, come back at night, only to leave again in the morning [and go bush].
When a young lad is grown up, he is taken away from his family, and, together with other youths of his age, is sent away from the camp. Meanwhile, until the time of his circumcision, he is called a kantala, that is, 'a bush dweller' Reuther: "Graser". Cf. footnote under No. 26 of this Dictionary. It should not be overlooked that, although Reuther translates kanta with 'grass,' this is a qeneric term to include all types of herbage, bush and shrubbery. Cf. kanta nguja, No. 366 to No. 490.
Up to the time of his circumcision the youth is not allowed to decorate himself with paint. In addition to that, he must remain in seclusion as 'a camper out bush' or as a maraljerra.
This takes place one or two days before the [operation], whereupon he is rubbed in with fat and ochre for the first time.
This takes place when he leaves the camp, so that he can make his own fire.
As a bush-dweller, he may not use a boomerang, otherwise the circumcision [operation] may miscarry.
[to join] the ranks (union) of the circumcised; [to undergo] the act of initiation ("circumcision"). When the circumcision wound has healed, a man is "circumcised" More correctly, 'subincised' a second time. The penis is cut on the underside with a stone knife, as far as the urethra; this is said to be an extremely painful [act of surgery]. Any person who underwent this operation was known as a kulpi, while the person who went through only the first [stage] was a tjutju. The uninitiate is called a karuwarli by all the tribes.
This is the name given to the string of human hair which a father hands over to his son on the day of circumcision. However long this string may be, it is wound around the loins in the form of a belt and is worn by the son with [great] pride.
in the camp at night, because they, too, like the mourning widows, have to keep their distance during the day.
on the night before he is driven out of camp until the time that he is made a man.
The law-instructors do this in the camp, when everything is quiet.
A token that the person wearing it is to be circumcised.
A man, when he is first circumcised, may not let himself be seen by women, until one is brought to him when his wound is healed. The [young] woman is blind-folded so that she may not feel ashamed in the presence of the young man. She is brought and lent to him for the night.
not permitted to eat birds' eggs. This applies to those who have just been circumcised, up to the time that their wound is healed.
This takes place during the mindiri, when the young men are shown the [various acts or ritual] forms. mura mindiri ngaiani teri milki wondrala nganai, tanaia milkila pantjinanto muntali wonkala sacred ceremony Reuther: "eine Art Jubelfeier". we young men eyes show will, they knowledgeable are to become themselves to sing at the mindiri festival we will show the young men the [ritual] forms of the sacred ceremonial performance, Reuther: "die Form der Goetterverehrung". so that they themselves can [re-]enact them The mindiri a kind of major celebration)
painted in ochre from the forehead down, over the nose, right to the chest. This mark is worn by the man who undertakes [the act of] circimcision. For this purpose a man is usually chosen, who is at variance with the youth's father. But after the circumcision on his son has been performed, the father becomes friendly towards him on account of it.
This takes place in connection with the wiljaru [ceremonies].
When the mindiri festival is over, at which the young men are initiated into the secret mysteries, the latter rub themselves over with red ochre. [Thereupon] the old men scratch over the top of this with their fingernails, as a sign that they have [both] seen, and been initiated into, the mysteries. marakanti muruwanau, jura karari matja milkila nail-marks scratch on, you now already wise scratch nail-marks on them, for they are now initiated
This is also the name given to a string thrown around the neck of a wiljaru. (See wiljaru).
This is done when a youth, about to be circumcised, comes into camp. Thereby it is indicated to him that he is to join the gathering with raised arms, as a sign that he is offering himself voluntarily for circumcision.
When a youth has been circumcised, several old women come along and tap him lightly on the hands, [to indicate] that he shall have nothing to do with women [folk].
This duty is imposed upon them during circumcision, because they are here being initiated into the [tribal] mysteries.
When a young man is circumcised, he receives kurukurubani-jaura words of admonition and dauadauanijaura orders of restraint; taboo orders. Later on he receives ngujara (or ngujangujara because there are many) words of instruction, teaching, indoctrination. The pirrapintaetja Reuther: pirrapinta However, this word means the [tribal] laws themselves. Cf. No. 164-2. For "Gesetzeslehrer" Reuther normally uses the words pirrapintamara (No. 298-4; No. 311; No. 951-6; No. 1213-47, etc.) or pirrapintaetja cf. No. 302-3; No. 1366-1; No. 1450-1, etc. give these instructions, as to what shall or shall not be done. It is to be (specially) noted that only the pirrapintaetja or tutors [in matters] of [tribal] law impart these ngujara.
In this case the young men are gathered together outside of the camp, away from the women. The instructor in the [tribal] laws stands, while the young men sit down. Now are recited all the punishments that will be meted out or that await [the culprit], in the event of any [tribal] misdemeanour. Reuther: "Vorkommnis".
Prior to the circumcision of a young man, before he leaves his camp to go elsewhere for [this rite] to be carried out, a dishful of seed-pulp is placed in front of him. Running his hand through this seed-pulp, he flings it about to show that he will have nothing to do with [the people who have brought it to him].
When he is first being made a man, the wiljaru opens his mouth widely and drinks the blood [offered to him].