7. tolup, sung by Martha Tinganau, Goreti Kasiambe, Salome Bilu, Rose Marbi & Magdalene Parabil (Malie) 0:30 2008/001
The tolup ritual is one in which adolescent girls are confined to a house for a number of months, physically maturing and learning the skills they will require for womanhood. This song is sung when the adolescent female initiates finally emerge one chosen morning from the tolup house.
Traditionally sung while hitting the bunami pandanus leaf umbrellas they have made while in the house, held close to their chest, they show themselves off to their community and to their potential suitors. These umbrellas are not just objects, but are symbolic of their arrival into womanhood and the associated responsibilities, such as protecting themselves and their goods–and their future babies, which are to be held within the panandus.
8. tukul, sung by Martha Tinganau, Goreti Kasiambe, Salome Bilu, Rose Marbi & Magdalene Parabil (Malie) 1:03 2008/005
In this tukul song one lover tells another of their wish to get together.
9. tukul, sung by Michael Tsolgas (Malal, Masahet) 1:33 2008/059
Another tukul love song describes a man who, having been forsaken by his love, tells how he will find another lover from far away in order to ease his pain.
10. tukul, sung by Lucy Romrom, Anges Lopdal, Mary Timar, Agnes Tanbel, Elizabeth Luwot, Barbara Bunbun, Barbara Kaskas, Ellen Pule, Helen Wenge, Joseph Bosle, Francis Palits, Clement Siapinpin & Peter Sim (Dot, Masahet) 2:02 2008/054
This tukul describes a man’s spirit who, having received a message that has brought him to the point of a cliff, looks down upon a group of foreigners there. He expresses regret that he did not travel widely before he died. The song contains words no longer common in Lihirian today: swer yio, meaning ‘to find’ or ‘to meet’; and nutsnuts, meaning a geographical point (now superceded by the Tok Pisin ‘point’).
11. tukul, sung by Francesca Mase, Kasmira Timara, Lucy Poktas & Betty Matbi (Kureng, Masahet) 1:39 2008/045
Across Melanesia, food means much more than physical sustenance – it creates and maintains relationships, and to be without food is to be completely abandoned. The subject of this tukul, whose parents have died, declares his emotional despondency which culminates in a cry to be fed by his mother. While the melody is identified as a tukul, the text belongs to the tonetika song form which has as its function the request for food.
|yo se kaka kam yo se purek yo se nase lu na ndung yo se tien yo se nase kitip io||I am always wandering I always arrive (home) I always remember my two parents and I always cry|
|o yo pa yo dadi dadiran||me I shiver|
|yo pa yo tsaket tsaketan||me I am weary|
|iyo sa birbir imin||I am confused now|
|ti tina giet ok disengan ne engiet||if only we had our mother to feed us|