Capstone cultural ceremony in ethnobotany class
The first host of the ethnobotany class cultural ceremony back in 2002 received a new title this year, Soumaka en Pikiniap, and thus the class returned to the first place the class had gone to observe and learn about the sacred sakau ceremony of Pohnpei.
The first term the ethnobotany class ran at the college, in the spring of 2002, the textbook in use at that time covered and I lectured on the Samoan kava ceremony. I had never been to Samoa. I was lecturing on a ceremony I had never experienced to a classroom of students some of whom from a culture with its own kava ceremony. Although to the best of my knowledge no class had ever made a field trip to observe and learn about the local kava ceremony, I decided to risk seeking permission for such a trip the next term, fall 2002.
Between fall 2002 and fall 2006 the class had visited the nahs of Lempwei, the current Soumaka en Pikiniap. This provided in some sense a essentially a safe harbor for the class. His nahs was close to campus and he was willing to host the class. He understood that the nature of the ceremony would be an educational one. The ceremony is a deeply sacred ceremony and there exist specific taboos and cultural rules surrounding the ceremony, Soumaka provided a safe space in which the students could learn.
In spring 2007 a village chief, Welianter "Oaulik" Samuel, with whom I was acquainted learned about the class and invited the class to his nahs for a formal kava ceremony. This would be the first time the class would venture beyond the learning laboratory of Lempwei's nahs.
That first journey would be a learning experience beyond anything I could have conceived. With the assistance of other titled and experienced Kitti traditional leadership the students were assigned royal roles and learned the royal kava service of Kitti. The class would return to visit Dien and Welianter Samuel a number of times in the following years.
When I learned that the first host for the class had a new title, I knew I wanted the class to return to his nahs as a way of thanking Soumaka for his role in helping develop the course. The class was slated to visit Soumaka on Thursday the fifth of December. On Monday morning the second of December Welianter Samuel passed away at 81 years old. Mere hours later his wife also passed away. Neither had been well, both had been in hospital of late. With the double burial scheduled for Tuesday, I canceled the ethnobotany class for Tuesday so that I could attend the funeral and pay respect to a couple who had been a starting place for the class visiting village chiefs.
On Thursday I donned the same shirt I had worn at the 2007. I knew that Soumaka's nahs would provide a place in which I could explain what had happened on Tuesday and the significance to the ethnobotany class of the man who passed away to the class.
Once again the women of the class, with a single exception, were unaware of where the women sit in the nahs. While other Pacific island cultures have men's houses and women's houses, in Pohnpei there is only the nahs and both genders join together in the nahs. In another departure from custom elsewhere in the Pacific, the women are seated physically above the men, the women sit on the side platform. Only the Nahnmwarki and Nahnken, the top two titles in a municipality, traditionally sit up on the platform. The men sit below in the central area of the nahs.
As per tradition, after the nopwei and with the permission of Soumaka, I explained to the class our reason for being there and the significance of the first four cups. I also explained the role that Welianter Samuel had played in the development of the course.
There is a sense that not accepting the cup will lead to bad things happening to the side refusing to accept the cup - bad things in a spiritual sense. Perhaps in ancient times there was also the risk of a rift leading to physical violence. I suspect that conflating acceptance of the cup with forgiveness should not be assumed. The apology may function more as a deterrent to tit for tat revenge. The apology also includes a commitment by the injuring family to aid and assist the injured family.
The next day on campus I met some of the students in the class and only one of the students said that they had seen the nopwei first hand. All expressed that the session was the best class of the term.
After the class wrapped up there is time for family and friends, time to chat and to catch up.
The class owes a debt of thanks to Soumaka and his family for their support for the ethnobotany class over the years and for their hosting of the ceremony this year.
Sakau (kava) on the peitehl
The first term the ethnobotany class ran at the college, in the spring of 2002, the textbook in use at that time covered and I lectured on the Samoan kava ceremony. I had never been to Samoa. I was lecturing on a ceremony I had never experienced to a classroom of students some of whom from a culture with its own kava ceremony. Although to the best of my knowledge no class had ever made a field trip to observe and learn about the local kava ceremony, I decided to risk seeking permission for such a trip the next term, fall 2002.
Preparing the sakau for squeezing: pounding with a moahl
Between fall 2002 and fall 2006 the class had visited the nahs of Lempwei, the current Soumaka en Pikiniap. This provided in some sense a essentially a safe harbor for the class. His nahs was close to campus and he was willing to host the class. He understood that the nature of the ceremony would be an educational one. The ceremony is a deeply sacred ceremony and there exist specific taboos and cultural rules surrounding the ceremony, Soumaka provided a safe space in which the students could learn.
More attention is given by students on a field trip than to any lecture
In spring 2007 a village chief, Welianter "Oaulik" Samuel, with whom I was acquainted learned about the class and invited the class to his nahs for a formal kava ceremony. This would be the first time the class would venture beyond the learning laboratory of Lempwei's nahs.
Kaniki and Oaulik in 2007 (later carrying the title Luhk en Mwei Mwahu)
That first journey would be a learning experience beyond anything I could have conceived. With the assistance of other titled and experienced Kitti traditional leadership the students were assigned royal roles and learned the royal kava service of Kitti. The class would return to visit Dien and Welianter Samuel a number of times in the following years.
When I learned that the first host for the class had a new title, I knew I wanted the class to return to his nahs as a way of thanking Soumaka for his role in helping develop the course. The class was slated to visit Soumaka on Thursday the fifth of December. On Monday morning the second of December Welianter Samuel passed away at 81 years old. Mere hours later his wife also passed away. Neither had been well, both had been in hospital of late. With the double burial scheduled for Tuesday, I canceled the ethnobotany class for Tuesday so that I could attend the funeral and pay respect to a couple who had been a starting place for the class visiting village chiefs.
Soumaka presides over the class session
On Thursday I donned the same shirt I had worn at the 2007. I knew that Soumaka's nahs would provide a place in which I could explain what had happened on Tuesday and the significance to the ethnobotany class of the man who passed away to the class.
Eve, Gina, Marissa, Luckyleen, Trisha, and Myrantha sit in a place of honor
Once again the women of the class, with a single exception, were unaware of where the women sit in the nahs. While other Pacific island cultures have men's houses and women's houses, in Pohnpei there is only the nahs and both genders join together in the nahs. In another departure from custom elsewhere in the Pacific, the women are seated physically above the men, the women sit on the side platform. Only the Nahnmwarki and Nahnken, the top two titles in a municipality, traditionally sit up on the platform. The men sit below in the central area of the nahs.
If the Nahnmwarki and Nahnken were present they would sit behind the menindei who stands and relays commands from the Nahnmwarki
As per tradition, after the nopwei and with the permission of Soumaka, I explained to the class our reason for being there and the significance of the first four cups. I also explained the role that Welianter Samuel had played in the development of the course.
The students relax after the nopwei and explanation
Soumaka corrected a misunderstanding I had relating to the process of an apology ceremony. Soumaka explained that if the cup of apology is refused, then a second Piper methysticum plant is pounded and a second cup of apology is proffered. If the second cup is refused, a third plant is pounded and a third cup is offered. If the third cup is refused, then a fourth plant is pounded and a fourth cup of apology is offered. Soumaka noted that if the matter reaches the fourth cup, which is apparently rare, the fourth cup will be accepted. To not accept the fourth cup is simply not done.
Harvey, Russell, Jossel
There is a sense that not accepting the cup will lead to bad things happening to the side refusing to accept the cup - bad things in a spiritual sense. Perhaps in ancient times there was also the risk of a rift leading to physical violence. I suspect that conflating acceptance of the cup with forgiveness should not be assumed. The apology may function more as a deterrent to tit for tat revenge. The apology also includes a commitment by the injuring family to aid and assist the injured family.
Luckyleen, myself, Myrantha, Paltiela enjoying coconuts
The next day on campus I met some of the students in the class and only one of the students said that they had seen the nopwei first hand. All expressed that the session was the best class of the term.
After the class wrapped up there is time for family and friends, time to chat and to catch up.
Soumaka and his family provided drink, snacks, and dinner - traditional Pohnpeian hospitality.
The class owes a debt of thanks to Soumaka and his family for their support for the ethnobotany class over the years and for their hosting of the ceremony this year.
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