WIAD CONSERVATION. A Handbook of Traditional Knowledge and Biodiversity

Transcription

1 WIAD CONSERVATION A Handbook of Traditional Knowledge and Biodiversity

2 WIAD CONSERVATION A Handbook of Traditional Knowledge and Biodiversity Table of Contents Acknowledgements... 2 Ohu Map... 3 History of WIAD Conservation... 4 WIAD Legends... 7 The Story of Julug and Tabalib... 7 Mou the Snake of A at... 8 The Place of Thunder The Stone Mirror The Weather Bird The Story of Jelamanu Waterfall The Calendar Tree The Man Who Married a Pig How Customs Were Practiced The Ear of the Tree Kangaroo Why Boys Don't Eat Bandicoots Assorted Animals and Their Signs Insect Names Animal Names Points of Interest WIAD Conservation Map Traditional Plant Uses Plant Dictionary Amele Name = Scientific Name Scientific Name = Amele Name Bird Checklist

3 Acknowledgements This guide to traditional knowledge and biodiversity of WIAD Conservation was edited by George D. Weiblen and Annika Moe. We are especially grateful to the Christensen Fund for supporting the Tumbuna Save Project to produce this handbook. The cooperation of the Christensen Fund, Ohu Conservation Board, Ohu Bush Lab Services, New Guinea Binatang Research Center, and the University of Minnesota made this work possible. We would like to thank members of the Ohu Community including Ohu Primary School and the Ohu staff of New Guinea Binatang past and present for supporting WIAD Conservation and scientific research projects dating back to None of this would have been possible without the cooperation of Enaljogohu, Dolman, Utubal, Nagalgu and Mugahev clans. Meli Brus and Dalcy Sau interviewed members of the Ohu Community who shared their knowledge, stories and local history. Many individuals contributed including Gibson Ab, Mainsen Baisein, Robert Lepi, Ruben Fafen, Ubal Balmoi, Stafford Hais, Hais Wasel, Sogam Kason, Jerry Sau, Mental Sisol, and Brus Isua. Annika Moe prepared the maps of Ohu and WIAD Conservation. Artists including Vicki Watup, Ismail Isua, Tomas Pius, Jacob Jackson, and Mentap Sisol provided illustrations. Wilson Isua prepared the cover art and Bruce Wilson illustrated plants. Stafford Hais, Taio Brus, Mentap Sisol, Bonny Koinea, Eben Goodale and Katerina Tvardikova developed the bird checklist. Phil Butterill provided information on the insects of Ohu. Thanks to the efforts of Vojtech Novotny and others, countless students and international visitors have contributed to our scientific knowledge of Ohu. The handbook was printed by University of Minnesota Printing Services, Minneapolis, Minnesota in September

4 Ohu Map WIAD Conservation is located between the Gum River and the Ohu Butterfly Garden. Turn right past Four Mile Market onto Mawan Road, follow it to the junction with Ohu Maus Road and turn right. The welcome sign is approximately 2 km past the Ohu Primary School. Points of Interest G u m R i v e r Tumbuna Save Track Streams Rivers Public Road WIAD conservation Welcome Sign Bush Lab Butterfly Garden Guest House Welcome Sign Jealmanu Waterfall Ohu Primary School Kilometers Mawan Road Junction ±

5 History of WIAD Conservation WIAD stands for Watup, Inamus, Asial, and Dougu, the four customary lands that clan leaders are conserving for future generations. WIAD is a special rainforest that was handed down to us by our ancestors. Today, it supports more than 200 kinds of trees, 100 different birds, and more than 300 butterflies and moths. Not many communities around the world can claim to have so much biodiversity right at home. King Bird of Paradise, Lesser Bird of Paradise, and rare birdwing butterflies are among the many special creatures inhabiting WIAD. Scientists have discovered new species at WIAD and named them after the place and the people. For example, Kradibia ohuensis, a tiny wasp that pollinates the wat tree, a sandpaper fig, was named after Ohu Village. A parasite that attacks the pollinator, Ficobracon brusi, was named after Brus Isua, who was the first person to find it. This illustration depicts cooperation among the Enaljogohu and Dolman clans to establish WIAD Conservation. The galip tree at center left represents Enaljogohu and the supporting stone at center right represents Dolman. 4

6 In the 1950's, our forefathers began to purposefully protect the forest to maintain a source of bird of paradise feathers for traditional dress, festive dances, and customary gift exchanges with neighboring villages like Mirkuk (Milgug), Brahim and Suah. Our ancestors were great dancers and the taught the young boys and girls to know the dance steps, patterns, and songs. The feathers required for these dances are how the idea of creating WIAD Conservation was born as our forefathers excluded a portion of their customary lands from agriculture, mining and logging. There were laws in those days governing how we hunted for the birds of paradise to obtain the feathers used in headdresses. Shouting, singing and making noise were prohibited to avoid disturbing the birds. Trespassing and stealing birds was also prohibited. Clans including Enaljogohu (led by Abb Kobuk), Dolman (led by Mulan Sau), Nagalgu (led by Han Kukun) and Mugahive (led by Kui Eh) formed a committee prior to national independence (1975) to oversee hunting in the area was known as Gum Forest. The committee served to approve the hunting and prosecute offenders. After independence, Wasel Sau was elected as the first member to represent the Ambenob Local Level Government (Ward 19). This local government recognized Gum Forest as a wildlife area. In the 1980's, Japan and New Guinea Timbers (JANT) was logging the nearby trans- Gogol forest and members of the community became concerned about deforestation. In 1992, Hais Wasel left school and joined an environmental campaign based at the Wau Ecology Institute in Morobe Province. He returned from Wau and established a butterfly farming project in Ohu Village. Hais invited Dr. Henry Sakulas, the first scientist to visit Ohu. The second to visit was Dr. Matthew Jeb, then Director of the Christensen Research Institute in Madang. Dr. Jeb discovered that a rare form of the paradise birdwing butterfly and its host plant, Aristolochia momudul, inhabit the forest around Ohu. When World Wildlife Fund PNG mapped the area, Hais introduced the name Ohu Butterfly Conservation for what is known today as WIAD Conservation. Larry Orsak of the Christensen Research Institute brought entomologist Yves Basset to Ohu in 1994 and the following year WIAD was opened scientists studying rainforest biology. Hundreds of national and international visitors including many tourists have experienced WIAD since that time. Brus Isua founded the Ohu Bush Lab in 1999 to support Ohu villagers in assisting scientists and students from the New Guinea Binatang Research Center with studies of insects, plants, birds, bats, and fungi. These studies became a significant source of income in the community during 5

7 the early 2000's and several members of the Ohu Community have gone on to become full- time technical staff with New Guinea Binatang based at Nagada Harbor. The WIAD reserve was established by an agreement among clans (and leaders) including Enaljogohu (Abb Kobuk), Dolman (Mulan Sau), Utubal (Sisol Isua), Nagalgu (Han Kukun), and Mugahive (Kui Eh). Today, leaders representing each clan take responsibility for safeguarding and protecting WIAD Conservation with the understanding that (1) We care for our environment and natural resources because we depend on them for survival. (2) We recognize that our ancestors preserved this opportunity for us. (3) We seek a future that is developed and sustainable. WIAD is the largest of the three remaining lowland rainforests in the rapidly urbanizing Madang district of Ambenob Local Level Government (Amele) Ward 19. At WIAD, we observed the return of wildlife to a forest that had all but disappeared. The lesser bird of paradise, birdwing butterflies, and Hercules, the world s largest moth, are common in the area. However, local human population continues to expand, the boundaries of the reserve are not well marked and there is a constant threat of incursion. Nor is the reserve nationally gazetted as a protected area according to the PNG Department of Environment and Conservation. WIAD leadership felt that economic incentives would encourage the community to respect the reserve. Education and ecotourism development have been the focus of activity. Clan leaders involved with this work in recent times are Gibson Gital Abb, Hais Wasel, Jerry Sau Kasom, Imai Kasom, Martin Kukun, Ubal Balmot, Frank Ubal and Brus Isua. University of Minnesota botanical researcher Dr. George Weiblen met annually with these community leaders since He and other scientists including New Guinea Bintang Research Director Vojtech Novotny have supported WIAD Conservation over the years. In 2008, WIAD leaders requested assistance from Professor Weiblen and his Ph.D. student Annika Moe in writing grant proposals for community engagement in WIAD Conservation. Weiblen and Moe helped to map the boundaries of WIAD and associated landmarks. This map was the foundation of a grant proposal for biocultural preservation submitted to the Christensen Fund. In March 2015, the grant was awarded to Ohu Bush Laboratory Services and the University of Minnesota to support the development of WIAD signage, the Tumbuna Save Track (Traditional Knowledge Trail), and this guidebook. The aims of the project were to increase community engagement in WIAD through employment and education, to reinforce community values, and to support infrastructure for ecotourism. 6

8 WIAD Legends The Story of Julug and Tabalib as told by Brus Isua Tabalib of Raikos was a giant and a warrior. He was a leader among warriors. Many men came from many places to challenge him but Tabalib killed them all. One day, the men of Milgug went off to fight Tabalib at Raikos. A small boy followed them to the spot where they were meet Tabalib and fight. The Milgug men scolded the boy and told him to go home as he was not big or strong enough to face Tabalib. This boy, Julug, however, was not afraid of Tabalib or the warnings of the men because his mother had made him a bow and arrow for the battle. And so the men began to battle with Tabalib. They fought hard but Tabalib wore strong armor and their arrows simply broke upon striking it. Soon they had used up all of their arrows and the men knew that they could not win this fight. Then Julug stood up and said, I can fight Tabalib. Tabalib looked at little Julug and he laughed at him and his little bow. The men were afraid for him and did not believe. But Julug told them, I can defeat Tabalib. Julug took his bow and arrow, aimed at Tabalib, and let it fly. This arrow of his was so small, his mother had made it from the spine of the sago palm. The arrow flew very, very high and then came down. Tabalib could not see Julug s arrow and felt that this boy would not be able to hurt him but Julug s arrow came down and pierced his leg. Tabalib fell to the ground and died. Julug saw that he had defeated Tabalib, took his bow and buried Tabalib at Wadub. Even today when Ohu people go to Rikos, they don t speak Tok Ples (Amele) because it is considered bad luck perhaps because the local boy from Milgug killed their giant warrior. Story bilong Julug na Tabalib Tabalib em bikman bilong pait. Em wanpela lida bilong pait. Man long olgeta ples, i save kam long pait wantaim em tasol em save kilim ol i dai. Wanpela taim ol bikman bilong Milgug igo long pait wantaim em, tasol igat wanpela liklik boi ikam bihain long ol, em igo kamap long ples bilong pait. Ol bikman bilong milgug i rausim em bikos em ionap long pait wantaim tabalib. Julug em I no pret long tabalib na tok bilong ol bikman, bikos mama bilong em iwakim spia wantaim banara bilong em long 7

9 pait. Ol bikman stat pait wantaim tabalib. Ol i pait wantaim em tasol bodi bilong em igat strongpela klos bilong pait. Spia bilong ol i bruk long strongpela klos bilong em we, em i hdim long pait wantaim ol. Olgela spia bilong ol em pinis na ol i save olsem ol bai i no inap winim dispela pait, tasol Julug em tok bai em i ken pait wantaim Tabalib. Tabalib em i lukim dispela liklik Julug na em i lap long em, wantaim liklik banara bilong em. Ol bikman tu ol i pret na ol i no bilipim em, na em i tokim ol olsem em i ken sutim Tabalib. Julug I kisim spia wantaim banara bilong em na makim Tabalib. Em I makim spia long Tabalib na em sut igo antap. Dispela spia bilong em i liklik, mama i wokim long bun bilong saksak. Dispela spia igo antap tru na i kam daun. Tabalib i no lukim spia bilong Julug. Tabalib i ting olsem em bai ino inap kilim em tasol, spia bilong em i kam daun na sutim lek bilong em na em i pundaun long graun na em idai. Julug i lukim olsem na em i kisim banara bilong em na kam plinim long Wadub. Mou the Snake of A at as told & translated from Amele by Meli Brus Long ago, in the time of our ancestors, custom and culture was strong. We knew how to speak with nature and make many things grow. Our ancestors saw the forest as a way to support our lives. In former times, respecting forbidden places in the forest like this one was an essential part of life. Our ancestors knew how to draw strength and assistance from places like A'at. Mou the snake of A'at forest was powerful. Long ago, big men would ask Mou to kill their enemies. He could swallow the souls of men and they would die. He could also make men ill. If he bit you, you would become very ill and if he injected his venom, you too would die. 8

10 Sinek Mou em wanpela man husait istap long A at bik bus Bipo long taim bilong ol tumbuna bilong mipela, kastom na kalsa i bin strong tumas we i lukim man i save toktok wantaim ol netsa long mekim planti ol kainkain samting kamap. Ol i bin lukim bikbus olsem wanpela rot tasol long lukautim laip bilong ol. Long taim bilong ol tumbuna na papa bilong mipela, pasin bilong respektim dispela kain ples tambu I bin namba one tru long laip bilong ol. Long wanem ol i save kisim strong na planti helpim long dispela kain hap olsem A'at. Dispela sinek Mou bilong A'at bus em wanpela pawaful sinek, wei bipo ol bikman save toktok long em long kilim man idai, em save daunim spirit bilong dispela man na em bai i dai. Em bai givim sik long ol man, taim em spet bai yu kisim bikpela sik, na sapos spet wara bilong em kapsait bai man i dai. Man Mou Na Ifan Werle qo asikel pahiv oftor usa tokina. Men hatin, na benben, wa amek ar, pahiv ben ar. Elnu kaka in on ate okina. Apen erterha ofto usa tokina, oten mer u ujer ar pilina. Oten mer erertah pahiv te unia arkeh nu ton ar ton ar pilina. Man Mou oqo tana ifan oso pilina, tana benben oqo ejan na api oik sul token fer tana nuwi qon almena, o matoken tana hak artena. 9

11 The Place of Thunder as told & translated from Amele by Meli Brus Long ago, our ancestors knew to fear and respect places like this. This place has a story of thunder that goes like this: when you walk in the forest in this area, you can t make noise or cry out to others. If you do, this place will become angry and near midday, thunder will sound and rain will fall. If this doesn t happen, you may become ill or sometime later you will become ill and die. Some clans have bigmen who know the spirit that lives inside of a stone in this place. They can talk with the spirit showing the knowledge and strength that come from nature. Dispela Tanda Stone Em I Stap Long Iyao Gum Wara Bipo tru, ol tumbuna na papa bilong mipela save piret na respektim ol kain hap olsem. Bilong wanem igat stori bilong tanda em olsem, taim yu go raun long bus klostu long hap igat ples tanda, noken makim nois na singaut nambaut, sapos yu mekim olsem em bai bel hat na klostu olsem apinun time bai tanda pairap na rain bai pundaun long soim bel hat bilong em. Sapos nogat, bai em givim sik long yu o sampla taim bai yu kisim sik na i dai. Long sampela klan igat ol bikman husait igat save long ol spirit i stap long ston bai ol i toktok long em long soim save na strong ol i gat wantaim dispela kain netsa. 10

12 Qeli Pelena Werle osikel armemikel ar pilain sain na, je toto qo pen pahik pilina. Oten mer ertah materken alen fekina. Apen qe opena qe opekina, el nu fila e ek operfaik hak okina. Qeli pilena uta e ek qe opokahun, el nu apen erteha na o tana pilekina. Apen erteha na uhul ahal otefek qeli qehikinu. The Stone Mirror as told by Ruben Fafen and translated from tok pisin by Meli Brus Long ago men used this stone mirror to clean themselves when they saw that they had been injured. Men would look at themselves in the mirror to study their bodies. They would use the mirror to clean their beards and shave their heads and more. They also used to prepare for drumming and dancing or a big celebration day. This was an important place for men long ago. 11

13 Stori Belong Ston Mera Dispela stone mera emo i bepo man save usim long klinim bodi belong ol taim ol lukim bodi belong ol i go bagarap. Dispela man em lukim bodi belong en long stone mera na lanim bodi belong em. Ol save usim dispela stone mera long klinim wisket garas, maus garas na rausim het garas na wantaim sampela samting moa. Na tu ol save usim long taim belong singsing kundu, na sampela bigpela de belong hamamas. Dispela hap em wanpela impotan hap belong ol bepo man long taim bepo. The Weather Bird as Ruben Fafen and translated from Amele by Meli Brus Auman (Hooded Butcherbird) is a bird that watches the weather. It is a special bird among all the birds. It sits at the very top of the trees at dawn, around five o clock in the morning. It heralds the day and sings when the sun first breaks and rises from the sea into the sky. When the sun is high at noon, the bird changes its song. This song is a haunting song and will make you truly sad. There are also times when the bird warns of rain. When it does this, it again, changes its voice Hooded Butcher Bird to cry out in another style. When you hear this kind of cry, you know that rain will soon fall. This kind of special bird also watches for the wet and dry seasons. Stori bilong Pisin nem biolong em Auman Dispela pisin ya em pisin bilong lukautim weda. Em wanpela kain spesol pisin bilong olgeta kain pisin. Em bai sindaun antap tru long kuru bilong diwai long hap moning tru olsem faiv kilok. Em bai praisim dispela de na bai singautim sun long bruk na lusim solkiara na kam antap. Taim em lukim olsem sun i strong pinis olsem belo, em bai senisim sinagut bilong em. Na dispela krai bilong em tu bai mekim yu sori trutru long singaut bilong em bai mekim yu wari. Igat taim em bai sinagautim ren long pundaun. Taim bilong sinagautim ren, em bai sensim na stylim nek bilong em long krai, dispela kain krai na sinagaut bilong em yu harim, yet na ren bai pundaun stret. Dispela style na spesol pisin save lukautim taim bilong sun na taim bilong ren. Auman na ifan Werle asikeil haven qil sain er ha auman oqo sain herfa ena. Auman fakak o qasil werle na ko in na pilina. Sain (S) faif kilok o on oqu asa ahn utar tona, pikinu. Sain fen ahn mek fen elahema o, jejek elaher na, ote mer walol ar walol qajena, otihip mer 12

14 walol arsis hikinu. Auman oqo sain ar wa utat ton nena. Sain wa utat tona qo jejek oso oso pahik otena, sain ete uta ep tofek o wa nikinu. The Story of Jelamanu Waterfall as told by Ruben Fafen and translated from Amele by Meli Brus This is the story of the Maliau man who fed the children sweet bananas. There were times the Maliau man saw that all the men and women of the community had left the village to go to their gardens, leaving the children at home. At these times, the Maliau man would leave his house, carrying a huge basket of sweet bananas. He would go to the village and give the children these bananas to eat. When the parents returned from the garden, they would cook a meal and give it to their children. But the children would not eat. Their bellies were already full from the sweet bananas the mailau man had given them. Much time passed, and the children continued to refuse their meal because they were already full. So the parents of the community decided they were going to find out what was happening. When they discovered the Maliau man feeing their children sweet bananas, they made a plan to kill him, cook him and eat him. When the Maliau man saw that the parents of these children were going to kill him, he ran away and hid within a stone. A waterfall then sprung from the stone where he hid. Stori bilong Jelamanu Wara Dispela em I stori bilong Maliau man save feedim of pikinini long banana mau. Taim Maliau man I lukim olsem olgeta man na meri bilong komuniti i lusim ples na ol igo pinis long ol gaden bilong ol wanwan. Na lusim ol pikinini bilong ol tasol istap long ples, em nau em taim bilong Maliau man long lusim haus bilong em na karim traipela basket mau banana igo antap long ples long givim ol pikinini long kaikai. Taim ol mama na papa bilong ol pikinini save kam bek long gaden na ol I save kukim kaikai na givim ol pikinini bilong ol. Tasol ol pikinin ino save kaikai bikos ol save pulap pinis na bel I tait long mau banana bilong Maliau man. Planti taim igo pinis, tasol dispela seim pasin save kamap. Olsem na ol papa na mama bilong dispela pikinini na ol kominiti mekim wok painim aut Taim ol i mekim wok painim aut pinis na ol lukim olsem mauau man save feedim ol pikinini long basket mau banana. Dispela lain man na meri I bin plen long kilim dispela Maliau man na 13

15 kukim em na kaikai. Taim Maliau man I pilim olsem ol papa na mama bilong ol dispela pikinini bai kilim em dai, Maliau man ya ron wei igo na hait. Insait long ston na mekim kamap waterfall. Tumeh Na Ifan Tumeh na ifan qo ete, sain fer ien tana unia api na nunuwerken, oqo tana iever aler mer mun piv kam ta er mer mel alal ar haver mun piv aten jekina. Oten mel alal aniakail memeakail apina ter havaik saf ielaik atecan fer saf qe jekina. O kait unia tuman ote ati mel alal otatena. Oten sain oso qo mel alal aniakail meme kail tor mekein arte pahik nu mel alal saf qe jekina. Oteik qo sain oso pulik mun piv kam ar faler qerqen fein oteik ha qaka tor qa nu maten. Sain pulik qoqa nu mateken tor ha nu wi upi alemer men hol na nuwi jahumin, ote tume ifan ton. The Calendar Tree as told by Ubal Balmol Long ago, our ancestors didn t have calendars. So during the dry season when they would see the leaves of the Terminalia tree change from green to red and fall to the ground they would know that it was time to prepare new garden plots and plant crops. This tree is called paim tomol. Kalenda Diwai Bipo tru tumbuna ino gat kalenda. Olsem na ol tumbuna i save lukim ong taim bilong drai seson, lip bilong dispela diwai i save senesim kala green igo red. Na ol i save lukim na ol i save olsem em I taim bilong wokim gaden na planim kaikai. Dispela nem bilong diwai em ol i save kolim paim tomol. Tok Ples Werle asigail a ki na er kata atena. Sain na erfeken sal tonena, aker tokina api oter me saf er her sain. Na eyan qp Paim Tomol erkina. 14

16 The Man Who Married a Pig as told by Vicky Watup and Brus Isua Sisol was an ancestor of the Enalyogohu clan and he did not have a woman as a wife. Instead he married a pig woman named Tatalit. She would go to the forest and eat ripe wild fruit. Then she would return home and throw up the food from the forest into a wooden plate. Sisol would eat this regurgitation. A friend of his with two wives had seen his situation and felt sorry for him so he kindly gave his second wife to his Sisol. And so Sisol came to have two wives. Man Maritim Pik Tumbuna bilong enaljogohou, Sisol, em i no gat meri tru. Man maritim pikmeri nem bilong em Tatalit. Pik sa go kaikai nupela wel kaikai na traut dispela kaikai na go daun long pilet. Man sa kaikai dispela traut long pik. Behain, wanpela man I gat tupela meri. Poroman bilong dispela man lukim sindaun na pilim sori long em. Em kisim sekond meri bilong em na givim long frend bilong em. Na man hamamas na givim meri i go long frend bilong em. 15

17 How Customs Were Practiced as told by Ismael Isua This is a story from Ohu. A long time ago the leaders of this place used to practice their custsoms. The headmen of each clan would gather for this purpose. They would sit down and argue over the management of the land. Each of them brought 16

18 something to exchange. Sitting in a circle around the fire they would discuss how and why to care for the land. Stori Bilong Pasin Kastam Dispela stori em i kamaut long ples Ohu. Bipo bipo tru ol papa bilong dispela ples i save mekim pasin kastam. Olsem bikman bilong wan wan klen save bung na mekim pasin kastam. Dispela em wanwan het man bilong klen sindaun na paitim toktok long lukautim bus bilong ol. Ol I kam wantaim wan wan samting bilong mekim pasin kastam. Na ol mekim paia, sindaun long raunpela secal na patitim toktok long haus long lukautim bus na ol bai lukautim bus long wanem. The Ear of the Tree Kangaroo as told by Brus Isua and translated by Meli Brus Once upon a time a dog was playing with a tree kangaroo. The dog tricked the kangaroo by folding his own ears in half. The kangaroo saw his ears and said. Those are nice ears you have, how did you get them to look like this? The dog said, You take a sharp blade of grass and cut both your ears. The kangaroo heard this and did so. Later, as the two continued playing, the dog s ears straightened up again. Realizing he had been tricked, the kangaroo became angry and yelled at the dog. The dog then wanted to kill the kangaroo and chased him. The kangaroo ran up to the top of a tree and the two have been enemies ever since. Stori Bilong Ia Bilong Kapul Dok i pilai wantaim kapul. Dog I trikim kapul na em foldim ia bilong em yet. Kapul lukim na tok Naispela ia bilong yu. Hau yu wokim? Dok i tok yu kisim wanpela kunai gras na katim tupelo ia bilong you. Kapul harim tok na behainim. Behain, ol pilai na ia bilong dok kam lus na ol I ge stret gen. Kapul em belhat na krosim dok. Dok laik kilim kapul, em ronim em. Kapul I go antap long diwai. Nau tupela estap olsem birua. Qai tamer ar oso jahumen er uton er niersi qo qai tahik inam afi ton nu ton. Oten tamer qo fer ie tor ha o olei ton, tarhin ater torkan mer kohimen? Oten qai ma ton inamaik arna tahi leis ar akaluken ton, oten tarme jei toh ha inam oqo tahik akalon. Oten haun u toto niersi qo qai tahi ulalen tawesin. Telonna qo artmersin. 17

19 Why Boys Don't Eat Bandicoots as told by Brus Isua and translated by Meli Brus Once upon a time a woman removed her grass skirt and left it at the base of a sago palm. When the woman returned, a bandicoot had made itself a home in the skirt. But the woman knew that the bandicoot had in fact come from her grass skirt in the first place. To this day, young men avoid eating bandicoots because they know that this animal came from woman's body. Meri rausim asgras bilong em na putim long as bilong pitpit. Taim meri kam bek, momot I wokim haus long em. Em I save long dispela abus I kamap long asgras. Nau yangpela man I no save kaikai bikos em samating i kam long bodi bilong meri. [this is my own broken pigin and may need to be double checked] Wanu na ifan qo erte, ajo api na nuwi pik paki asili hat kuk na mermernuwi jehan qoqo ligi o open, wanu haver ajo pik paki asili men na tev men. Oternu qil mel haun wanu qe jekina, el nu wanu qo ajo tervek na ter haven. Assorted Animals and Their Signs Paradise Kingfisher The long white feathers are used for the bouncing headpieces in traditional dance. The bird nests in termite mounds on tree trunks. Longpela waitpel gras bilong em man save usim bilong bilas bilong het. Taim man singsing, dipela bilas save danis wantaim. Em save yusim haus bilong ol termites olsem haus bilong em yet. Na oqo toto tev qe mutina, oqo nap tuis tev mena sain musahn mekifer. Piti ququ qo omek tuwer otenu sal mutekin. Burrowing Frog Callulops microtis is known as the raincallter because it calls just before it begins to rain. Taim dispela rokrok singaut, rain bai pundaun. Golonah Ogg. Sain ogg er ervena, oqo wa uta ton nena. 18

20 Canopy Frog Litoria infrafrenata is thought to have the ability to make betelnut palms carry more fruit and ripen faster. Ancestors would also eat this frog. Dispela rokrok I gat save long hariapim ol buai dewai, na ol abi kariam kaikai bilong em. Tumbuna save kaikai em. Uhul Ogg. Ogg er maten ebb sal qaim qe qona. Asikail ogg er jekina. Water Frog Ancestors believed that eating Hylarana arfaki would cure a fever. Tumbuna I tingim sapos yu kaikai dispela rokrok, skinhat bai pinis. Ogg Qele. Asikail materkina, ogg er jefek tewen tain her qemikinu. Cicada Cicadas are is like a clock. They call in the afternoon when it is time to work late in the garden. Dispela bitel em kain olsem kilok. Em bai singaut long apinun, taim bilong wok long gaden. Wersu menmen ervena. Tiger Beetle Mothers would put the excretions from beetles of the family Cicindelidae on the knees of their babies to encourage them start walking. Ol mama save putim pispis bilong dispela bitel long kru bilong ol bebe bilong em. Dispela bai statim wakabaut bilong bebe. Essil. Mel sim I qe operfer ersil omek katela utin kal topmeh mel agi I opikinu Betsy Beetle This beetle of the family Passalidae lives in fallen trees and rotting wood. The belief is that it is an omen of death. A very large specimen could be a sign that a leader is going to die. 19

21 Dispela binatang save kamaut long hap diwai. Bilip em olsem, taim yu lukim, wanpela man bai dai. Sapos binatang em bikpela, bikman bai dai. Gehtu Qatup. Na na ter majona, tana aku fer taana pen al mikinu, alal fen tana or eml alhanik almikinu. Cockroach Believed to be the food of evil spirits. Em kaikai bilong ol tevil man. Siginsagan. Sasel agu saf. Christmas Beetle This beetle emerges around Christmas time. Children tie a string to it, let it fly, and run along with it like a kite. Dispela bitel kamaut klostu krismas. Pikinini save passim liklik rop long em na larem em flai na behainim em. Mehut. Mer hut qo krismas sain utubanu hohon qetena, oten mel alal qakemeik ulitoken opena. Insect Names Studies at WIAD have found 450 different species insects and there are at least 1,500 more for whom the scientific names are not yet known. Many of these are new species waiting to be named. There is much yet to be discovered at WIAD Among the named insect species known from WIAD are 311 different moths & butterflies (Lepidoptera), 191 kinds of beetles (Coleoptera), 129 various ants, bees & wasps (Hymenoptera), 85 true bugs (Hemiptera), 48 flies (Diptera), 38 grasshoppers (Orthoptera) and 17 walking sticks (Orthoptera). Few places in the world can claim to support so many species The following Amele names for insects were compiled by Mentap Sisol. 20

22 Ants = wewes, huwu, mumas, galala, suhmual mamanig, qamumus, qaliqete, kakat, jo nabb, tom wewes, walan, lato, okow, masalisal, domwewes, kaimumug, tahulel, nabb, tuhut, qaimqaim Aphids = wasahal Backswimmer Bug (Notonectidae, swims upside down) = goffi Bees = unn, olatti unn, olis unn, sall unn, unn, jo unn, qahul unn, mawes unn, ninihul, mahocun, unifunif Betsy Beetle (Passalidae) = gehtu qatup Christmas Beetle = mehut Cicada (Cicadoidea) = kikinabul Click Beetle (makes a sound when touched) = tabaul Cockroach (food of evil spirits) = siginsagan Firefly (a sign of death) = qitum Flat Stick Insect = kakawal meb baga Flies = qahul Golden Silk Orb- weaver (black, long- legged with yellow joint) = ami si qatud Grasshoppers = muse sis, kimumu atano, quartat sis, jakil sis, cotar, filack, jai sis Ground Beetle = essil Jewel Beetle (Buprestidae) = api molil Large Blue Fly = muqahul Large Stick Insect = qam zaid Longhorn Beetle (Cerambycidae) = gibb Oblong- spotted Birdwing (Trodis oblongomaculatus) = babalit benben Orchard Swallowtail Butterfly (Papilio aegeus) = babalit gulgula auba Paradise Birdwing (Ornithoptera paradisea paradisea) = babalit benben Poisonous Ground Spider (as large as your hand) = jobi golum Rhinoceros Beetle (Dynastinae, attacking coconut and other palms) = ahul gibb Rubbish Fly = imisal Sago Beetle (Curculionidae, black, feeding on sago) = amaa gibb Small Black Biting Fly = qit Small Sore Fly = jagijag Spider = golum Spiny Stick Insect = tutun kakawal Stick Insects = kakawal Stinkbug (large ones are roasted and eaten) = mofole Wallace's Longhorn Beetle (Batocera wallacei, large, black & white, feeding on breadfruit ) = zeh gibb Water Strider (Gerridae) = wa- bilumalum 21

23 Animal Names Bandicoot (momot) = wanu Cuscus (kapul) = dame Death Adder (poison snek) = mansonon Forest Dragon (sopalai, serrated crest and throat pouch, brown, white and red near eyes that jumps and glides through trees) = qabah Ground Boa (a brown, docile ground snake) = ahmanin Large Green Lizard (palai, our second largest lizard, green with a small yellow belly patct & a single black line on back) = qenih Large Ground Snake (moran, our largest ground snake, light brown to orange belly with a red- rainbow, shiny backside) = qim Long- Bodied Lizard (long- bodied lizard, like an eel with a reddish glossy bod that looks like varnished wood, young men put its excretions on their faces to make their beards start growing) = agasel Monitor Lizard (kundu palai, a large lizard, skin used for kundu drums) = tokples Rainbow Snake (moran, the second largest snake in area, rainbow colored, white belly, segmented black lines on sides) = mou Brown Snake (small, dark brown, white belly, poisonous) = nanel Small Forest Dragon (liklik sopalai, Red eyes and small spines on back) = gahal Small Green Lizard (A totem of the Mougahive clan, traditional food of the clan, small green body &, white belly) = viv Small Green Snake (small, green, with small white spots) = medgaga Small Yellow- Green Snake (docile, small, yellow and green with white spots) = belif Small- Eyed Snake (poison snek) = qaigala Snakes (snek) = gaa Trick Snake (triksnek, large with green, white & yellow stripes, rears up like a cobra but does not strike) = ebelu Wallaby (sikau) = udame Water Snake (snek bilong wara, small watersnake, lifts head but does not strike) = waman Wild Pig (wail pik) = ho 22

24 Points of Interest 23

25 24

26 25

27 WIAD Conservation Map G Haus Masalai u m R Julug's Crossbow i v e r King Bird of Paradise Snake (Mou) Hole WATUB Haus Masalai Points of Interest Tumbuna Save Track Streams Rivers Public Road WIAD conservation Benigul wara A-at wara Welcome Sign INAMUS Lesser Bird of Paradise Swimming Hole ASIAL Iyao (Place of Thunder) Hul wara Swimming Spot Stone Mirror Creation Tree ± 0 Bush Lab Butterfly Garden Kilometers

28 Traditional Plant Uses Customary uses of plants described in English and in Amele according to members of the Ohu community as recorded by Dalcy Sau and Meli Brus. Scientific name: Alocasia brancifolia (Araceae) Common name: wail taro Amele name: fifil Description: A wild species of taro with bright green leaves. The fruit is at first enclosed by a large bract and when ripe consists of round red berries. Traditional use: Sap from the stem is used to treat the pain of stinging nettles. In contrast to the edible taro plant, the wail taro is not eaten as food. Amele stori: Fifil paka penpen, fale u'u ser fek teven nahin hikinu. Vet qihifer, paka qetermek vet qiherna makak. Scientific name: Alstonia scholaris (Apocynaceae) Amele name: del Traditional use: The sap is used to treat diarrhea. Scientific name: Amomum sp. Common name: gorgor Amele name: talive Description: A plant of the ginger family with long leaves. Traditional Use: Leaves are used to treat fever and the young shoot is used for bad cough. It is a customary belief that when you or your children are sick, the center of the ginger will draw away the bad spirit within you. Amele stori: Talive o qu fer nu baner na sinul ie- ve kuk ququ ererfa, sal ququ gol ar, aig ququ alal ga- ga tu ar. Talive baka ar gugu ar qo hag qehi fer tu tomeg wan a men nob mer jo ga nu, otol erfeg, gug ququ gelemek arfi ton nop mer ja- kag o- mel na- ag oso hag o- per talive gug na torlog uta togina nu. Scientific name: Arenga sp. (Arecaceae) Common name: limbun Amele name: konom Description: A robust palm up to 15m tall with black timber. Traditional use: The stem is split and used as flooring material. It is a durable timber and not affected by termites when kept dry. The timber is also used to make spears and bows. 27

29 Scientific name: Artocarpus camansi Common name: Kapiak Amele name: Jeal Traditional use: There are two kinds of breadfruit trees. One has spines on the fruit and the other does not. The breadfruit without spines is a large, tall tree. The fruit is roasted or boiled with meat. The sap is swallowed for diarrhea and the fibrous bark provides loincloth for traditional dress. Amele stori: Jeal obo naa ben e- ela, obo tuntun abe. Mu ququ ben. Jai- na jat maig o erleigina hal na. Gina ququ wa wag nu ver nu jegina, ququ gana tuneis qo bam mutegina, tu ve o tobanu mutegina. Scientific name: Artocarpus communis (Moraceae) Common name: jeal Amele name: kapiak Description: A large tree up to 30m in height with milky sap. Twigs and leaves are hairless or sparsely hairy. The large leaves are lobed and dissected. The composite fruits are large (>20cm in diameter). Traditional use: The seeds are roasted and eaten. The flesh of the fruit can also be roasted and eaten. The milky sap is dripped on sores, cuts and wounds that dries to form a bandage. The sap is also applied in drops on the head of kundu drums to tune the sound when struck. Scientific name: Bambusa forbesii (Poaceae) Common name: mambu Amele name: eet Description: The tallest grass in the world is up to 30-40m tall. These plants rarely produce flowers, perhaps only once every years. Traditional use: In former times, sharp pieces of the stem were used as razors. The stalks of the large species are used as poles for houses and shelters or split and used as flooring materials. A thinner species is split and used to weave wall blinds. Scientific name: Barringtonia calyptrocalyx (Lecythidaceae) Amele name: bali Description: The large leaves are narrow, long and clustered at the tips of the branches. Traditional use: The strong wood is used for bows (bunara). Scientific name: Calamus longipinna (Arecaceae) 28

30 Common name: nil kanda Amele name: sehn Description: A spiny, climbing palm that reaches the top of the forest canopy. Traditional use: It is strong enough to be used when climbing into the canopy and for making furniture. The sap is good for treating asthma and sore eyes. Amele stori: Seehn oqo halu tutun ar baka gomin ha tutun ar. Halu o qo naa tobermer goin na nuvina, seehn ha ha sia mutegina, siso qu gegina. Ar man hag o siv her fer, wa ququ afi don nop mev jaka o arman na magag nu. Scientific name: Callicarpa farinosa (Lamiaceae) Amele name: gola Traditional use: Twigs are used in gardens to support climbing yams. Scientific name: Caryota rumphiana (Arecaceae) Common name: fishtail palm Amele name: halip Traditional use: The inner part of the young stem is eaten, producing starch much like the sago palm. The hard, black timber is sharpened to make spears and arrows, which were regarded as the best weapons for fighting. The timber is also used for making axe handles. Scientific name: Cinnamomum grandiflorum (Lauraceae) Common name: cinnamon Amele name: mizu Description: A tree at least 10m high sometimes reaching the canopy. The large leaves are leathery with many veins. The flowers are white and small. All parts of the plant have the characteristic cinnamon scent. Traditional use: The bark of the tree is used in traditional healing with the belief that it drives away spirits causing sickness. It is also used as culinary spice. Amele stori: Mizu qo paka seheler, sal kaker fernu ejepa. Paka ar kuk ar unia ar teteman ar. Mizu kana qo hak qihifer, tana tor ar fale make apianik uterken mer hak qemutina. Kana qo teteman ar nu, saf teteman ar jaka her fer kele no mer saf ar elikak. Scientific name: Clematis javana (Ranunculaceae) Common name: clematis Amele name: malimalok Description: A crawling plant with green to dark purple leaves. 29

31 Traditional use: The leaves are crushed and used to treat strong cough by holding them close to the nose and inhaling deeply. Scientific name: Crinum asiaticum (Amaryllidaceae) Common name: giant crinum lily Amele name: kokohal Description: A large herb with large and strap- shaped leaves. Flowers are solitary, funnel- shaped and white. Traditional use: Poisonous but the inner bark of the stem is used as a bandage. The base of the stem is crushed and placed around broken bones to immobilize the limb. Scientific name: Cymbopogon citratus (Poaceae) Common name: lemongrass Amele name: vervel Description: A perennial grass up to 2 m tall. Leaves have a rough surface and a strong lemon scent. Traditional use: The leaves have many uses. They can be boiled in water and the vapour inhaled to treat malaria, fever or cough. The leaves are also prepared as tea. They can also be boiled with raw meat to dispell unpleasant odor. Scientific name: Cordyline terminalis (Asparagaceae) Common name: tanget Amele name: ah isol Description: A small shrub up to 3 m tall. The leaves are 60cm long, 15cm wide and clustered in spirals near the end of the stem. Leaves vary in color from green to yellow to bright red. Fruits are shiny red berries. Traditional use: The juice of the leaves helps to heal fresh wounds and is also like a soap. Drinking the green liquid from crushed leaves can treat cough. Amele stori: Aiesol qo kuk alhanik, paka seherler, aik piv mena qo kol ar fernu. Momosin na operfek komin qetemek wa jokak. Scientific name: Endospermum labios (Euphorbiaceae) Amele name: suhumal Description: A small tree up to 15 m tall with umbrella- shaped leaves and biting ants that live in the hollow stems. Traditional use: The juice of the leaves is swallowed to assist in family planning with the belief that it can both stop and start a woman's fertility. In former times, a 30

32 misbehaved child could be tied to the trunk where swarms of biting ants would serve as punishment. Scientific name: Ficus copiosa (Moraceae) Common name: kumu musong Amele name: dan Description: A tree up to 10m high. Young stems and veins have a purplish color and the tips have a rough feel due to raised bristles on the leaves. Traditional use: The milky sap of the stem is known to kill the bacteria of infected sores and tropical ulcers. The young leaves are stewed as edible greens and the immature fruits are tasty when salted but too much will iritate the stomach. Amele stori: Dan qo momosin a, pen meh ona a qe tena.komin a paka a jekina, kina ququ qo esum pen a fer omek makanu. Scientific name: Ficus wassa (Moraceae) Common name: kumu musong Amele name: sinam Description: A tree up to 10m high. Young stems and veins have a purplish color and the tips have a rough feel due to raised bristles on the leaves and stems. The leaves and fruits are smaller than in F. copiosa. Traditional use: The young leaves are stewed as edible greens in soup. The older, sandpaper- like leaves are used to clean dirty pots and dishes. Scientific name: Geunsia pentandra (Lamiaceae) Amele name: bet Traditional use: The soft- haried leaves are used as toilet paper. Scientific name: Gnetum gnemon (Gnetaceae) Common name: tulip Amele name: ufel Description: A tree up to 20m tall. Leaves are paired and opposite each other, dark green and shiny. Trees are either male or female with cones made up of rings 3-6cm long. Seeds are red and 2-3cm long. Traditional use: The young leaves and fruits are common stewed greens. The white sap from young shoots is also used to treat sore eyes. The white inner part of the bark is dried and turned by hand into a fibrous string that is used to make bilums. Scientific name: Hernandia ovigera (Hernandiaceae) 31

33 Amele name: bola bol Traditional use: The preferred host plant for a social caterpillar with aggregated, edible pupae that are havested and roasted or stewed. Scientific name: Hibiscus tiliaceus (Malvaceae) Amele name: daho Traditional use: Leaves are used as cigarette paper. The lightweight wood is used for traditional drums (kundu). Scientific name: Hornstedtia lycostoma (Zingiberaceae) Common name: smel gorgor Amele name: talive utut Description: A perennial plant of the ginger family. Stalks can reach up to 4m high and have a swollen base. Leaves are long and deep green. Flowers form a red, cone- like structure at the base of the plant. The fruits have small black seeds. Traditional use: The stem, leaf, and base of the plant are used medicinically for strong cough and fever. Dense stands of the plant also have a spiritual use to get rid of sin by crawling between the stems and walking away without looking back. The spirit of the plant is said to take away sin. Amele stori: Talive qo kuk er'erla qaik asisi qona. Sal ququ kol ar, aik ququ jekina, wanu na saf. Kuk ar paka ar u'u sefek, teteman ar ati. Otol erfek, kuk ququ kelemek afiton nop mer jakak, hak qihifer kuk ar paka ar omek na paka kanih teteman ar kapum tomek wa kis makak. O, mel hahun nerfer, qaik haun asili hawermek qatanekmek tolok utatokak. Scientific Name: Leucoskye australis Amele Name: Uninn Traditional Use: Ancestors used the rough leaves of this tree to brush their teeth and wash pots. Amele stori: Uninn obo naa al hanig, baka fer nu o his ie se ga- ge naa baga ie- ve hala ie sag, o ariebar, naa o dana a a- io a. Naa ininn ve- le asigail ar- ge ai arg usegina oso bo biligen u segina. Scientific name: Maniltoa plurijuga Common name: Diwai bilong kumul Amele name: Balef Traditional Use: This large tree has beautiful flowers that are attractive to the Lesser Bird of Paradise and similarly colored. The flowers are said to draw the birds to dance nearby. The strong timber is used in construction. 32

34 Amele stori: Balef obo naa ererla, sal ahug ququ ahug donu jai- a, bou a- gugu naa bahig, ha- veig do- ver otegina nu, ququ sal ha fe nu bou ie- ver. Umm ququ ha jo erhergina nu. 33

35 Scientific name: Inocarpus fagifer (Fabaceae) Common name: Polynesian chestnut Amele name: pehal Description: A large tree up to 30m tall with buttresses at the base. Leaves are large and reddish when young and shiny green when mature. Fruits are round, 6cm across, and reddish- brown. Traditional use: The seeds are cooked in the fire or boiled and eaten. 34

36 Scientific name: Intsia bijuga (Fabaceae) Common name: kwila Amele name: meb Description: A large tree, up to 50m tall. Compound leaves with two pairs of symetrical leaflets. The flower have a pleasant smell. The wood is extremely hard, wax- yellow to dark brown, and known as "iron wood". Traditional use: Garamut and kundu drums are made out of this timber. The seeds are chewed together with betelnut when daka is unavailable. Amele stori: Mep qo kukpen ota, kanih matin er'erla. Mep qo na kaka'in tuis jan a, sal ququ teteman jai ar. Asu, kilam, jo nah ar ena muterkina. Aik ququ qo ebb ar jekina, teven tain her fer kana ququ arkaher mek wa na e'lek mek wa ququ jakak nu. 35

37 Scientific name: Melanolepis multiglandulosa (Euphorbiaceae) Amele name: sahal Description: A medium- size tree up to 15m high. Fruits are green when small and when ripe and the seed inside is black. Traditional use: The inner part of the bark is chewed and the juice is swallowed to treat snake bites. Amele stori: Sahal qo pen mer ona ar qe tena, kuk qo feh nu ejepa, paka, aik ar fer nu dus ar. Sahal qo man kal her fer kana akaher mek tait tok muhu ququ jen nukinu. 36

38 Scientific name: Metroxylon sago (Arecaceae) Common name: saksak Amele name: ama Description: A palm with large leaves and spiny stems that prefers swampy areas. Traditional use: The sago flour (starch) extracted from the trunk is an important staple food. The leaves are sometimes cooked in the fire and eaten to cure kidney complications. Amele stori: Ama qo kuk, paka ar tutun ar ati. Ama jakak fer oten nep esemek jakak. Saf sain mu ar nuqer ar na ersul hikinu. Fafak qo jo keliekina, paka jo mutekina, sak ha o sihato nunu afa qo fer, jo molot jamermek jakak. Scientific name: Musa peekelii (Musaceae) Common name: wail banana Amele name: gotmun Description: A very tall wild banana plant up to 15m tall. The stem is dark green to reddish. Fruits are without flesh and filled with black, stony seeds. Traditional use: The inner part of the leaf base is used as bandage to stop a wound from bleeding. Amele stori: Kot mun oqo pahive te, tuis mu ququ aik kakatu a. Jamen haun oso qetefek, kot kuk keler mek esum na makak. Scientific name: Pandanus spp. Amele name: mo- il Traditional use:the saw- toothed leaves of these trees are woven to make floor mats and baskets. Amele stori: Olosa obo naa ve- le asigail, hev- er, patam mutegina, paga ququ fer nu saw aig e- ver. Naa fergagnu bahive ben na fer ie togagnu. 37

39 Scientific name: Pangium edule (Achariaceae) Common name: sis Amele name: mehtum Description: A tree up to 25m tall. Leaves are large, up to 50cm long, and arranged in spirals at the end of the branches. Flowers are large and green. Male and female flowers are separated on different trees. The fruit is up to 15cm long with a rough brown skin containing large brown seeds in a yellow, strong- smelling pulp. Traditional use: The seeds are roasted and eaten but only after boiling and washing in running water for a few days to remove toxins. The seed shells serve as bells in the attire of traditional dance. 38

40 Scientific name: Piper spp. (Piperaceae) Common name: wail daka Amele name: pahive ohul Description: A climbing vine with heart- shaped leaves 5-8cm long with 5-9 veins. Fruits are narrow, long and fleshy green composites of small berries. All parts of the plant are aromatic. Traditional use: Fruits and leaves are chewed with betelnut. The young leaves are used as bandages to cover sores or chewed and placed on fresh wounds to stop bleeding. Scientific name: Pometia pinnata (Sapindaceae) Amele name: qam Traditional use: An edible, sweet fruit of the Christmas season. Scientific name: Pterocarpus indicus (Fabaceae) Common name: rosewood Amele name: nale Description: A large tree up to 30m tall, with round leaflets in pairs and a terminal leaflet. Fragrant flowers. Traditional use: The leaves are squeezed, boiled, and the vapor inhaled to treat flu and cold. The sap is used to soak painful sores including boils and burns. The timber is used to carve drums and drops of the sap are applied to lizard skin drum heads to tune the drums. The timber also provides posts for houses. Amele stori: Naleh qo na kaka'in, usu na jan ar, paka alal, sal jan ar. Asu ar jo nah ar na ena muterkina. Scientific name: Sterculia schumanniana (Malvaceae) Common name: peanut tree Amele name: ilih madab Description: A medium- sized tree up to 20m high. The trunk is often crooked and the leaves are alternating. Traditional use: The nuts edible and taste like peanuts. Amele stori: Na benmer ona ar qe tena, pater mati a qona. Mu ququ sain piv mena tuis aik kakatu a. Sal ququ erjepa. Mu ququ jekina, peanut e'ver. Scientific name: Tabernaemontana pandacaqui (Apocynaceae) Amele name: ho- aik 39