Pinu

Abadi Pinu
Abadi Pinu Location within Papua New Guinea
Coordinates: 9°03′04″S 146°50′03″E / 9.0510°S 146.8342°E / -9.0510; 146.8342
Country	Papua New Guinea
Province	Central Province
District	Kairuku-Hiri District
LLG	Kairuku Rural LLG
Population (2000[1])
• Total	1,250
Languages
• Main languages	English, Tok Pisin, Abadi
• Traditional language	Abadi
Time zone	AEST (UTC+10)
Location	64 km (40 mi) NW of Port Moresby 58 km (36 mi) SE of Bereina
Climate	Aw

Pinu village is located about 90 kilometers west of Port Moresby, and an hour and half travel by road on hiritano highway. The villagers passionately call themselves 'Abadi Pinu'. The word "abadi" refers to communal ownership or origin, and it is the name of the local dialect spoken by the people. The word 'abadi' was previously pronounced 'Kabadi' as it was recorded by early European Patrols, however, over time the pronunciation of the word had transformed gradually to abadi. More recently, the word 'Gabadi' has also gain popularity yet, it must be made clear from the outset that 'Gabadi', was reinforced and used by motuan interpreters who accompanied the colonial administrators in the 1800s. It is true that some of the words used today were acquired words and terms from the motuan language, from motuan interpreters and motuan trained missionaries. An anthropologist Dr. W Mesh Strong made an account of Kabadi speaking group in his book page 155 - 160, called 'Notes on the Language of Kabadi' 1912 Consequently, the word 'Gabadi' was printed and recorded instead of 'Kabadi'. Therefore, the historical name to use to identify the people of Pinu is 'Kabadi'. Also, the early European patrols named the village 'Vanuapaka'. This name was used than because it was the biggest village then and it was where the paramount chiefs Aro Ure and Ure Vado lived. Today, the Kabadi people are referred to as 'Gabadi' or Abadi Pinu people. Pinu was recently adopted to identify themselves as the migrants who had briefly settled at the mouth of Aroa river that runs into Agebaga which is now commonly referred to as Toutu Beach. Pinu was known to be a transit village which Kabadis briefly settled after migrating through Nara plains from the mountains of Central Province. For purpose of clarity, 'Kabadi,' Gabadi,' Abadi and/or even Pinu will be used interchangeably.

Abadi Pinu

The people are fair skinnd and generally have a mix of soft and hard afro hair. The women are beautiful, hardworking and cheerful, while their men are solidly built with warrior-like aggression which is attributed to their lifestyle of hunting, fishing and gardening, but more so, to the previous life of migration and post migration era when they were fully fledged warriors. The Abadi men were known for their fearlessness, and loyalty to their chief, but today they are peace-loving and go to great lengths to maintain peaceful co-existence with their neighbouring villages.

The people are subsistence farmers, hunters and fishermen. The surrounding land is flat, and fertile all year around for gardening. Men organise hunting and fishing trips whenever the need arises to supplement their diet. The Pinu people own the majority of land, beachfront and waterways in the surrounding vicinity of the land extending to Galley Reach rivers and tributaries, much of the land along the Aroa river after the Agevairua bridge, and even potions of land extending towards Nara.

The influences of the missionaries and colonial rulers is evident today with order and structure within the village. The village has two lines of houses, with a wide front yard shared by everyone for playing and gathering and many activities. Back yards are planted with coconuts, betelnuts, bread fruits, red bell trees, mangoes and many other trees. The village itself stretches about 5 kilometers in length and about 100 meters wide.

History: The journey of the seven tribes

There were a number of migrations that have taken place during the period the Kabadi's migrated. It is believed that the Doura's had moved in the same direction but had settled briefly before moving on to their current location closer to Port Moresby. When the Kabadi people migrated to their current location, they had withstand a number of battles with the Koitabus, and even the Naras before settling down on land they currently live and call home. Another wave of migration followed soon after, and this group were the Matapailas. They migrated past the mouth of Galley Reach and settled briefly on the island towards Gorohu and Kido before moving to Oroi Amoamo. They settled there with the permission of Aro Ure.

Oral history suggest that the Kabadi tribes migrated from the mountains and hinter lands of Maipa and Guari in the misty mountains of Central Province. There were seven primary tribes that initially settled near the mount of the Aroa River on the other side of Toutu. This place is now called 'U' pore and is claimed by the Ivei baga clan. Today, each of the seven tribes will lay claim to some portion of land or water way, depending on their standing with the paramount chief. The water ways were given to the tribe that practices the earthly magical powers of crocodiles, fish calling for harvest, or anything of the rivers and ocean. The grass land was given to those that possess the powers of calling the wallabies, the pigs and birds for purposes of food. However, it is still fact that those close to the paramount chief were given land close to himself. The paramount chief's warriors and close protection spear men were given more rights and privileges such as land, woman of their choice, and best part of the pig during feast.

The main tribe called the Vanuapaka was led by the Paramount Chief Aro Ure Aba moura (I), all the other six tribes functioned around the sovereignty of the chief, he issued instructions and was the ultimate law. He personally named and put in place clan leaders, and his word was law. The seven tribes still exist today, but are grouped into three major clans under Pinu village. Today, while there is strong resistance by some of the tribe to these realities, the literature affirms some of these facts, such ownership of land. The 'Queenslander' article dated the 27th October 1883 and archived in National Library of Australia highlights an event led by Lawes and Chalmers and Government officials to investigate a land sale dubbed the ' The pretended Land Sale in New Guinea, page 693(3) states clearly Ure Vado as the rightful owner of land, reiterating that Paramount chiefs own all the land. Some of the people from these tribes made separate settlements which have grown to become villages today such as Ukaukana, Koupuana, Ka veo, and Matapaila. The literature identified these group of people as Kabadi, however, today, other names have been used such as Gabadi and Abadi to represent all these villages.

Today, there is literature that confirm this; Dr. W. Mersh Strong has written books depicting events and lives of the Roro- and Mekeo-speaking people, which have much resemblance to the Kabadi people. The writings further confirm these group of people came through Mt. Yule or Kovio. There were waves of migration of different groups of people including the Roros, the Mekeos, the Nara, the Kabadis and finally the Touras who have progressed further east towards the (now) city of Port Moresby. This can also be proven through language, lifestyle and traditions of these different groups of people. For example, traditional headdresses, grass skirts, paintings are quiet similar except each group differs in slight variation in face paint colors or grass skirt colors. Moreover, languages spoken demonstrate similar traits of sounds vowels and accent between the groups and can be easily understood. This basically demonstrate a coordinated movement of the same group; but at different points in time between one or perhaps two centuries. Evidence of these events are held in oral history and songs composed and passed on from generation to generations and are tightly guarded by the custodians.

The Kabadis, eventually settled on the plains between the Aroa river stretching towards the beaches along Hisiu to Manumanu, back up the mighty Galley Reach rivers into the mountains. The Kabadis settled and lived in small but robust settlements strategically located to protect each other from invaders. The Abadis were constantly at war between the Koitabus, and Motuans and even with their former archrivals, the 'Revos' (Kerema) during the post migration period. In some of the notes pages 122 - 123, 'The Melanesians of British New Guinea' ...many years ago, when the sago western sago trading expedition had gone, the Kabadi, to revenge the murder of one or two of their youths, attacked Lealea, a village in caution bay.. and great massacre took place, upon return of their traders, they wept in great sorrow, and planned to take revence. 'The Koitabuans assembled in great force. They came from Badili, Barune, Lealea, and all the villages of Lokurukuna and were led by the real Lealeans resolved on signal and terrible revenge'...Lealeans who knew only of one village in Kabadi country, Matapaila. They surrounded it very early one morning when the inhabitants were fast asleep, and killed men, women and children, plundering the village and setting fire to it. A few escaped and they make good use of their time...' There are several other villages in the district, to these the refugees hurried with the tale of woe...soon fresh, strong men, full of wrath and revenge, surrounded the rejoicing victors and the work of death began. A terrible morning it was as only two escaped to tell the tale. This event was also reported by Dr. James Charlmers; of Douras teaming up with a Matapaira, raided a Koitabu tribe; however the latter regrouped with the assistance of Manumanus and massacred all the Douras and Matapaira warriors who took part in the attack.

The Kabadi people through oral history recorded and passed on by a folk song talks about the Koitabu warlord surrounding Matabaila with his warriors, and attacking the village. Kere, while visiting his concubine sensed the danger and raced all the way to Vanuapaka; gathered reinforcement, return, and the Kabadis surrounded them and murdered all of them, presented the 'price kill' to the paramount chief. The location upon which the battle took place was called Eke'ekena, a splinter tribe of Ivei. Today, the Eke'ekena people lay claim to this location which was renamed after the battle, and today it is called 'Amadi'. The Abadis withstood on-going wars for over two centuries and today stand proud to stake claim to the land they invaded, conquered and live to tell the tale. Oral citations of warriors like 'Boi Pipi' and numerous others are testament to this claim. "Tamate' also stated in his writings about the Kabadis constant war thus, saw the urgent need for peace.

Oral history states seven tribes migrated together and eventually settled on the Kabadi land. The seven tribes had their respective chiefs who were tasked with specific roles. These are head warriors, magicians or sorcerers and messengers and interpreters. To this day, there are still seven tribes with seven clan chiefs. During the arrival of the colonisers, government officials who visited the Abadi plains encouraged people to move and settled together in villages. This was to ensure the Crown accounted for everyone, and to ensure much needed services can be provided to them. The early patrol officers that visited the villages on the Gabadi plain named the villages 'Vanuapaka' which literally means 'big village', due to it been the political and administrative center, while there were satellite villages such as Ukaukana, keveona, Matepaila villages - according to Anthropologist and Author; Ch.G. Seligman who wrote in his book 'The Melanesians of British New Guinea' 'the three best known villages of Kabadi Vanuapaka, kopuana and Ukaukana'. p. 27 subnotes. Even so, other settlements continued to exist around the Abadi plains which grew with families and clans moving to strategic locations for easy access to food, and also protect the lands acquired by the Chief.

The neighbouring villages maintain a close relationship with Pinu due to family relations, and are represented by sub clan chiefs or elders who are linked to the Paramount Chief of Abadi Pinu. However, this system is somewhat vague today in terms of authority due to the influence of churches and establishment of government systems. These villages run their own affairs, and the perception of the paramount chief's jurisdiction is rather ceremonial today.

Chief System

The Chief system of Kabadi is part of its own identity. The Kabadis exist together with this authority since their origin. Both oral history and documents indicate line of Chiefs dating back beyond the arrival of the white man and churches. Estimations indicate generations dating back three centuries or more and can be justified by the achievement of the Chiefs and how they conduct themselves. This in itself demonstrates a system of power, primitive but effective system of governance which has now borne fruits of success generations later. One example is the use of this system by the colonial government to coerce the Kabadis into accepting the government and the early churches by using the chief system. The early penetration by British and Australian government officer's were made possible by the chief through interpreters and the chief's 'remo'.

The Chief system of Kabadi people has strong resemblance to the Mekeo, Roro and Nara people.^[2] This form of government system is tyrannical in nature, yet had a unique form of administration, with barao or roe for meetings to convene, a policing network that maintained order and peace. While this system was basic, it had maintained a well balance power base that kept the tribe together from its migration period between the 1600s and 1700s. During the period of settlement in the 1700s and 1800s, the system somewhat integrated the feudal style power also, with the chief granting lease of land to individuals or families who have made significant contributions to the tribe particular in bravery in warfare, and in participation in conquer of land, or through marriages to the chief family. The ownership of land is centred with the paramount chief, as evident in all documents relating to lease of land in the mid and late 1800s in the Abadi plains, notably the Galley Reach, Camp 48, Aroa Plantation were released by Aro Ure and / or Ure Vado.

Aro Ure and Ure Vado

The chiefs held two names which represents power, wealth, and prestige; namely 'Aro Ure I' and 'Ure Ure I'. Two chiefs featured prominently in the history of Abadis; the first (or at least accordingly to oral history) is Aro Ure and it is believed this chief reigned during the migration period and was regarded as the warrior chief (Vaiona Ovia). Fierce encounters with the Motuan and the Koitabuans resulted in a period of hostility that would have last over a century; before the period of the London Missionary Society(LMS) in the late 1800s. Paramount chief led constant raids towards the east against the Lealeas and Boeras creating much enmity; forming alliances with Toura's against the Motuans and Koitabus.

This chief with the aid of his loyal warriors continued their sporadic raids on the Motuans and the Koitabus further beyond the Abadi plains to capture hunting, fishing and gardening grounds in the Galley Reach areas and beyond. Legends and folk songs still depict scenes and battle fields of this encounters even in locations as far as Lealea village. This particular detail is important as it states facts about a place and event that occurred then and was named 'kabadi gabugabu'.

The other chief that featured prominently in the history of the Kabadis; was Ure Ure (Vado Kepo)who then wielded his authority during the time Kabadis had settled on the land they now call home. This was the period of the commencement of peace, and this chief was credited for receiving the white man and churches into the Abadi area. Ure Vado was the younger brother of Aro Ure and had assume his brother's leadeship upon the latter's death. Aro Ure I had a son but was much younger to rule, and as such; Ure Vado assume the title of the chief and commenced his rule. Charmers wrote with interest of the willingness of Paramount chief Ure Vado to end all enmities and open up new trade with the people of the east and west also. Because of his honorable deeds; it is believed that Ure Vado was ordained as a deacon of the early LMS church. Similarly, his successor - Chief Aro Ure (Aba Mokuro), son of his elder brother continued this roll as soon as he assumed chieftainship after the death of Ure Vado.

The Kabadi chieftaincy system is patrimonial and only the blood male heir can assume the position of paramount chief. This system is particularly similar is most villages in West of central province. There is only one instant where it is recorded that a female chief 'Queen Koloka' inherited the title from her father. But, all Roro and Mekeo villages have male chiefs and this law is particularly upheld. In Kabadi, it is no exception, with much emphasis given to preparation and grooming of the chiefs at a very young age. In oral history chieftaincy is passed between two brothers in Aro Ure and Ure vado, and cannot be passed onto female siblings, or even bring someone from another tribe in fear of contaminating the blood line.

While Aro Ure II was still the paramount chief of Kabadi, he bore only women; and by tradition, women could not hold the title of paramount chief. Nonetheless, after his death, title of chieftaincy was transferred to and briefly held by Boi Ure, his cousin, eldest son of Ure Vado I. When Boi Ure passed on, the title was transferred to Ao Ure, who ruled briefly, but tragedy struck again leaving him without a male heir; consequently, transferred to Boi Ure's only son Korosi Boi. The title was then transferred to Ure Vado II, Korosi Boi's uncle, a soon as the latter realized he had no male heirs. More recently, the process continued with the title transferred on to Aro Ure III. Today, the title of paramount chief is held by Aro Ure III, who was initiated in the mid 1970s by the former chief late Korosi Boi, and late Oala Varia; a remo. This process is well entrenched in Kabadi society and will continue as long as the Kabadi people live and prosper into the future.

Early Church

Ure Vado with the aid of the early colonial government, and the LMS; saw the urgency to develop a policy of peaceful engagement, which was then encourage by the LMS. James Charlmers saw this as an opportunity to bring peace in the area and end the barbaric culture of ethnic killing. Chief Ure Vado's notable contribution was organising the peace between the Kabadi's and the Motuan's and Koitabu's in 1880s. Rev. James CHalmers noted in one of his many biographies ;.. Ure Vado came in about 8 o'clock. It was interesting to watch the meeting between the Lealeans and him. They rubbed noses and threw their arms around one another, and each expressed great pleasure at this meeting. Ure Vado said, "You have never been here before because of our fathers. Enough, let their enmity now die, and here is Kabadi before you to buy yams, bananas, and sugar-cane, whenever you like to come." The others replied "Tis because of these, God's men, we are enabling thus to meet: and we shall certainly come here in future for food. Often have we seen the laden canoes of the Boeras and Motuans pass our doors from here and wished we, too, could only secure some, but now we shall be as they are." This event was of such significance as it ushered in a new era of civilized co-existence with neighboring motuans and Koitabuans who would then become trade partners, bringing knowledge and extended network of relationship. Another documented event during this period was to do with a land grab by a Scottish called Andrew Goldie, who had acted on behalf of a Sydney-based syndicate to acquire land in Kabadi under very suspicious circumstance; an Australian newspaper printed this event involving Messrs Goldie and John Cameron prepared a document drawn in legal phraseology— a land transfer— which they had brought up to the Mission House for translation, and "Armed with this deed, and taking with them a certain amount of ' trade'— as articles such as hardware, cloth, and tobacco are called in the South Seas — they departed. They found a man in occupation of the land they coveted, and generously offered him articles to the value of about £65, which amount would represent about one penny per acre of 15,000. This arrangement suited the wily Papuan in the highest degree, as it subsequently turned out that he was only a tenant under the chief, Ure Vado. On learning this Messrs. Cameron and Goldie returned to Kabadi, taking with them more trade, interviewed the chief, and made terms with him, eventually paying him also an additional penny per acre in articles to the total amount, and taking a further 5,000 acres as a kind of reward." South Australian Register (Adelaide, SA : 1839 - 1900)issue Saturday 19 January 1884.

Clans and Leadership

The Chief system in the Kabadi area had a well establish system of network; whereby; the paramount chief had his Remos (aids), and also clan chieves who uphold and maintained the rule of law. The rule of law has its own judiciary, policing of the rules, within those communities. The Paramount Chief had the ultimate power of execution as the penalty for offenders; which is pursued through death by sorcery. While this remained a belief; the fear created in myths gave rise to a form of governance that was very effective in the absence of the modern law, policing and judiciary system.

The 'Remo' played an importante role in the Kabadi Chief system; whereby; he organised meetings, reported issues to the chief and also was the linked between the chiefs. He possessed special previlleges that enabled him to sit face to face with the paramount chief and discussed issues of concern.

Today, while the system is somewhat vague with the introduction of Church and government; the roles and leadership and upheld on a more ceremonial arrangement, however, it has been proven in the past that the Kabadi's are very passionate people and love and protect their Chief with their lives. The inbuilt warrior spirit remains a hall mark of the Kabadi people; thus if provoked, they will not hesitate to defend themselves.

Pinu village has three clans who are very much made up of extended families. The three clans are governed by clan chiefs and elders recognised through their contributions to their clans. While, the political system is firm, other prominent individuals take leadership rolls to assist in the betterment of the village. These clan chiefs and leaders are empowered to organise meetings, deal with social problems, and occasionally meet with the paramount chief. The Paramount Chief in most cases has a final say in important issues that need attention.

Historians; Dr. W. Mersh Strong and J. F Barton notes listed 'Vanuapaka, Kopuana and Ukaukana have clubhouses or roe's (pg.27); he further listed 'itsubus' in order of significance; 'Ovia Kupunu, Koiitunu (Kerekubuna), Ivena (Ivei Baga), Idibana, kopuana, Au kupunu (Ukaukana), Muri Kupunu (Ukaukana) and Poio Kupunu. It must be noted that some of these tribes would have perished or tribe or family names would have naturally evolved overtime, and this is possible when intermarriages and deaths occur over centuries. Therefore, Pinu village is consist of three major clans; Ovia Kubuna, Ivei and Eu Age, while other Kabadi clans include Ukaukana, Koupuana, Keveona; with families breaking away and forming satellite clans alond the river.

Ovia Kubuna

'Ovia Kubuna' literary means 'Obia or Ovia - chief; and Kubunu or Kubuna - Offspring; line or generation of chief. Historian Dr. Strong noted that the Kabadi's main clan was called 'Vanuapaka' literally meaning the 'big village' and this tribe had 'club house' or baraos as it is commonly known. This is a significant statement as the paramount chief, must have a barao, with the smaller tribes also owning roe's, signifying authority and status. Ovia Kubunu clan is the central clan and it is made up of the Paramount chief, his nucleus family and the extended family, while three other sub-clans namely Kere Kubuna, Iramana and Roro'o Badina, also are associated with the main clan for traditional and cultural obligations. The clan is strategically placed to be in the middle as a symbol of authority, with modern government services such as schools, health services and church infrastructure all located here. The clan has about eighteen households with a small population of about two hundred and fifty men, women and children.

Both Ovia Kubuna and Kere Kubuna clans hold some of the biggest parcels of land on the Kabadi plains, the Toutu beach, Galley Reach, and certain portions of land on the Kabadi plain within the vicinity of the village. A noticeable trend is inter-marriages between the sub clans. However, sub-clans from Ovia kubuna have the mandatory role of providing the support to the chief and continue to uphold and protect this institution.

Keve 'ona (Ka ve'o)

Keveona village is also located in the Gabadi Area near the Aroa river. Keveona people have close relations to the Ovia kubuna people. The paramount Chief Aro Ure I had courted Chief Koloka (a woman chief) of Nara and had a son called Naime. When Naime reached his manhood, he was instructed by Aro Ure I to come and settle on the empty land; which was 'Ka veo' or no man's land. His instructions were to oversee the vast land. Naime had married and bore children, and his family had grown with inter-marriages, and with others from else where coming in to establish the village of Keveo. To this day, the family has very close relations to the Ovia kubuna cland and still maintains the relationship.

Ivei Clan

Ivei clan is consist of sub-clans of Ivei baga, Idibana, Eke ekena, Mao badina, barabune, and Magana. The Ivei clan is the biggest clan of the Kabadi, with about thirty households, with a population of over five hundred men, women and children. Ivei baga holds the title as the sub-clan chief with Boi Naime as the clan chief, with Idibana clan represented by Kere Kere. Another chief within the clan is Aro Bibia. All these chiefs are put in place by senior Aro Ure Mokuro and maintained by Ure Vado Kepo, recognised throughout Kabadi. The chiefs are usually recognised through traditional ceremonies such as 'au ubi', with food distributed amongst them. This method of recognising was practice for generation.

This clan has contributed a number of smart and intelligent individuals to the workforce of this country, and will continue to do so due to its commitment to development of the clan and the village as a whole. Many individuals and leaders within this group are keen to improve the lives of the people by providing job opportunities, and also source further education skill enhancement for their youths.

This clan lay claim to some of the land around the Galley Reach, and the stretch of Toutu Beach along with the other two clans. The men and women of this clan are avid hunters and proud traditional dancers of Aroa Kovea'a, which they dance passionately during festive periods or any other special occasions.

Magabaira

Magabaira village is also situated in the same area. The people speak the abadi language, and are close relatives of Pinu through marriage. The Magabaira people had come recently in the early 1800s from Oroi, and since where from Nara, they spoke the nara language. This is important to note because upon their arrival on the beach, they were spied upon by the Abadi warriors whom then sought permission from paramount chief Aro Ure to Kill. However, Aro Ure preserve them because they spoke a similar language to the Kabadis, and they had come with woman and children. He allowed them to settle briefly at a location near the beach, which then became known as Oroi Amoamo initially, before moving to Auru'u. Oral history has it that they found banana to grow better at this location and had seek permission to settle there.

In the 1880s' a land deal was entered into by a native government representative called Naime Arua from Na'ara whom at that time was responsible for Magabaira, and this man was also made chief by Manumanu people then. This native sold the land to a Sydney syndicate namely Goldie and John Cameron; who wanted to start a sugar cane farm from their experience in Queensland. This land deal was soon investigated and exposed as illegal. The transaction was protested by missionaries such as James Charlmers as illegal and deemed land grabbing as the real land owner was not involved. The whole saga was reported to the crown, in which the colony governor Sir Peter Scratchley had to investigate. Sir Peter visited Kabadi and had an audience with the paramount chief and owner of all the land Ure Vado. The deal was renegotiated involving Ure Vado and his nephew Aro Ure and a sale transaction took place and the transfer was documented in 1907. This land is currently between Magabaira village and Galley reach and the Doa rubber estates is currently state land and/or under Agriculture lease and has since been apportioned.

Eu Age

The third clan is Euage which is made of sub-clans; Vanua Irama, Agorena, Ure Ema & Goidu. This clan is the second largest clan after Ivei with about twenty three households with a population of about three hundred and fifty. This clan lays claim to most of the water ways along the Agevairua/Aro river down to the Toutu beach where the river meets Agebaga or Toutu beach. The people are skilled boating people and use this means to garden and fish for their upkeep.

The head chief for this clan is Aro Baru and supported by sub-clan chief, Aro Gebore. In terms of ranking, Aro Baru is second to the paramount chief Aro Ure, and then followed by Boi Naime and the rest in term of what value they contribute to the village. For example, certain clans hold the oracle for growing bananas, or betelnut, or calling of pig and wallaby. The significance of the clan holds a lot of value, hence, certain leadership and positions in the tribe's political structure.

Ukaukana

Ukaukana is a village situated North West of Pinu and has very close relations to Pinu village and its people. In the 1880s there exist a strong political system that linked the villages together. During this period, literature; showed that Ukaukana had a chief called Naime Eru. In fact it was noted in a book titled ‘Picturesque New Guinea’ dated 1887, Chapter V. Excursion up the Aroa River’, and authored by J. W. Lindt, that Sir Peter Scratchley’s principal visit to Kabadi was to establish contact with local chiefs, on page 41, the writer stated that “After dinner, Ure Vado, the head chief of Kabadi, was introduced, attired European fashion, in an old Crimean shirt with a string of beads round his neck. Naieme Eru (sub-chief of Kabadi from Ukaukana) sat beside him, and a palaver then commenced, Mr. Chalmers (James) translating for the High Commissioner’s benefit the chief’s opinion of Cameron’s land transaction” pp 41. To this day, both villages enjoy codial relationship with inter-marriages and relations even dating back many decades. Naime Eru had a close relationship with Ure Vado, but had family ties to the Euage clan. Writer; HM Dauncy or Doncy as known to the local people wrote a lot about the Ukaukana people including their Chief Naime Eru.

Recent Settlements

Hisiu Village

During the late 1800s, and early 1900s, the paramount chief of Pinu, welcomed Roro speaking settlers from the west to settle and established a village now called Hisiu. The Pinu and Hisiu people enjoy a cordial relationship. There are inter marriages, and social activities between the two villages which continue to exist today. A coconut plantation was established during the colonial era were copra was produced for export; with most of the labour recruited from Hisiu and Pinu villages. The plantations ceased operations in late 1970s, and remnants of the colonial built houses that housed the plantation managers and worker still stand today. Hisiu beach has also become a popular weeknd destination for people from Port Moresby who travel up there just to enjoy the natural beauties that exist.

Manumanu Village (Morabi)

Manumanu village was established in the late 1850s at the mouth of Galley. The motuan speaking people had briefly settled at Morabi, but was driven out by the Kabadi's through battles. The motuans were constantly scattered by the sporadic raids from the Kabadi's until, the crown officials had to step in and put a end to this madness. Governor WM Macgregor did a brief report to the crown dated the 11th December ,1890, page 25 - 26 in the report he stated details and accounts of the paramount chief Ulivado(Ure Vado) of Hanuabada, or vanuapaka, would prove to be difficult person to deal with. This report highlight four deaths, a Koitabuan, a motuan and two Kabadi's. The Crown authority had gone to investigate with the intent to arrest the culprits. It was recorded that Ulivado was locked behind some iron bars as a punishment.

The Manumanus had an alliance with the Koitabu's and there was battles between these tribes over a long period of time. However, the Crown authorities and missionaries such as James Charlmers pioneered peace between the people, and the Kabadi chief made a pledge to end wars in the area. This peace accord has since lasted till today. The villages continued to enjoy a strong relationship due to the use of road network, also through marriages, and exchange of food and various other goods and services.

Toutu Village

Other settlements that were established during this period include the Toutu village where families of former plantation workers with South East Asian origins came to work in the coconut plantations owned and operated by the Dutch New Guinea Company in the early 1800s. The Dutch ceased their business's thereafter and left with some workers while others continued to live amongst the Kabadi people. A particular individual will set his own destiny and live in Kabadi. This man called kassimani made a crucial decision in his lifetime by standing firm against a white plantation manager abusing a local worker. He met his fate and was terminated, told to pack up and leave; upon hearing his fate, the Paramount Chief Ure Vado invited him to settle at Toutu. Kassimani's relationship would grow with the Chief, would play an important role in assisting the people of Kabadi in the years to come.

Kassimani married a woman from Tatana and they both bore a child called Arian and other siblings. Arian also continued this generation and had a son by the name of Allan and the family continued to grow and prosper to this day.

Kassimani, had developed a strong bond with the Kabadi chief; both men entered into an agreement to lease the Toutu land for some forty five years, which expired in the late 1980s. The Kassimani successfully ran the Toutu copra plantations until recently. Upon the expiry of the lease, a meeting was held at Pinu Village on the chief's meeting verandah; with much deliberation, the paramount chief Aro Ure thanked the Kassimani family for their contribution to the Kabadi people; and stated that the land must now go back to the people; the chief then issued a verbal decree establishing Toutu as another clan of Kabadi. Today, Toutu village is home to the bigger Kassman family.

Arrival of the Churches

The church had played a significant roll in transforming the lives of the people. In the late 1800s, the London Missionary Society, landed in the area, and established stations, where the church and schools were built. The roll and influence of the church then was made much easier with the approval of the Paramount chief, who then welcomed the early church to establish themselves in Pinu village. A church building was established with a school built to teach the people about God and basic English and maths. Everyone was forced to embrace this change, which subsequently led to people converting and accepting Christianity.

Most traditional and customary beliefs have now given way to modern life styles with the establishments of government schools, with a wave of young people graduating and moving away to other provinces for education or work and bring back a change of thought pattern. Also more recently with the introduction of media, both print and air waves, electronic gadgets, have now transform the lives of Pinu people. In spite of this the people continue to identify themselves well; with a deep passion of sense of belonging to their tribe and its historical past. They are also very committed in their Christian faith, and serve their God with passion. A permanent church building was subsequently built in the 1960s which still stands where the old church and school was built, and today the area is called the station.

There are two churches which are active, namely, the United, which is the foundation church, and more recently, the Christian Revival Church 'CRC', a mainstream church. Both churches have significantly contributed to the spiritual up keep of the village people, and also maintain their respective church buildings which are used for Sunday worships and weekly gatherings. Both churches conduct activities and have established groups for Youths, women folk, and children to engage them in the activities. The churches ensure young men and women are taught in the principles and teachings of the Bible. There are also leaders elected to the church to ensure they manage important issues that concern the mandate the church.

Government Services

Pinu village falls under the political jurisdiction of Kairuku Hiri District with its district headquarters at Bereina. The political representation is under Kairuku Rural consisting of 17 Local Level Government (LLG)councils, represented by their respective elected councillors. The 17 LLGs elect a Council president who represents them in the Provincial Assembly. The provincial Assembly is responsible for ensuring services such as infrastructure in the form of roads, bridges, schools, health centres are established and maintained each year. The Provincial Assembly is chaired by the Provincial Governor, unless otherwise the incumbent holds a portfolio in the National Parliament, the chair position is voted for within the provincial assembly.

Pinu village has an elementary school and community school together covering Elementary Prep to Grade 8. The School is part of government school system that was originally a church school establish by London Missionary Society - LMS in early 1960s. The Government took full control of it after independence in 1975. By then it had already produce students that were attending Della Salle High School and Iarowari High School for the male students and Our ladies of Sacred Heart (OLSH) High School, and Marinville High School for the female students. There were also a few students that were attending Sogeri and Kerevat National High School, and many of them have gone on to tertiary institutions and other technical colleges.

These elite group of Pinu people today hold some very senior positions both in the Public Service, and the private sector. Most of them today enjoy the privileges of their own success, and live and work in the city of Port Moresby and elsewhere, and in turn, enlist their own children in private schools and government schools in the urban areas. Most of them have also contributed significantly to the development of this Country in their respective duties, and also given their share of resources to Pinu Village.

Other services include the health service which is run by a medical orderly, and treat patients from the village and the nearly villages. There is no proper water supply, and the villagers draw water from the wells, and catch rain water for drinking, cooking and laundry. A river tributary flows close to the village and it is used for bathing and laundry.

It is also well documented that the road system to the village is in atrocious condition, and is inaccessible during rainy seasons. Pinu people, including Manumanu and Toutu are disadvantaged during the wet periods, and have to walk long hours to get to the main highway, or use sea transport to access Port Moresby for goods and services.

Projects

In the early 1980s, a project was initiated between the people of Pinu and Ilimo Farm to farm Shogum. This project got off the ground and was managed by the Incorporated Land Owner group called Abadi Business Group. The executive included the current Paramount Chief Aro Ure, Mahuru Matea (deceased), Aubo Ovia, and other technical officers who assisted the group. The project was a success up until the Ilimo Farm ceased operations, and this caused the business to restrategise to sustain itself. despite many attempts to progress their business plans, the land owner group eventually ceased operations. It is believed small amounts of funds invested with commercial banks still earn a minimum interest and it is yet to be claimed. The Abadi Business group has since been deregistered by Investment Promotion Authority.

in the 1990s, the European Union through its Aid agency, built a solar operated pump system to pump water form underground water system to supply the village. each clan was supplied with four thanks with taps to be accessed by each homes, however, this system has since ceased, with all tanks rusted and destroyed. This has somewhat put a huge burden on the women folk who have now resorted to fetching water from wells, which are sometimes unhealthy due to proximity of hole toilets.

In 2010, a group was formed by people from Pinu, Manumanu and Toutu villages to basically seek to improve the roads leading to their respective villages. The people had faced hardship, as at times they would be cut off from accessing utilities and services in the city. The group somewhat achieve their purpose merely as a pressure group, pushing the local member of Parliament Hon. Paru Aihi to improve the road. The Governor made possible some funds which were given and expedited for the project. However, this upgrade was short lived the following year when the wet season reverted the condition of the road to its initial state. In May 10, 2012, two separate print media reported the elected member of Parliament, Hon. Paru Aihi, making a pledge of five million kina to the Pinu people from the LNG developer as part of its responsibility for the 'gas pipeline corridor' who will be affected by the pipeline. The funding was channeled through the provincial government, and will be drawn and paid to the contractor to build a proper all-weather road from the main highway all the way to Manumanu, including the Toutu road. Unfortunately, this project has not taken off, with the funds yet to be received, or has been diverted to other projects.

There were talks in 2012 about a rice project to be initiated by a Naima group, and endorsed by relevant authorities to farm rice on the Abadi plains. Meetings were organised by the stake holders and the land owners; however, according to the Abadis, it is crucial to recognise the authority to the land itself first. While the rice project has pushed for Incorporate Land Groups to be formed, Abadi Pinu must chair, let alone be lead negotiators in, any project to be introduced and implemented on the Abadi plains because, historically, Chiefs Aro Ure and Ure Vado have been documented as signatories to all previous land mobilisation programs. The Abadis have also incorporation an ILG with the Lands Department in anticipation of any future projects in the Abadi plains.

Additional information

In the mid 1800s a portion of land was sold by a custodian called Paru, to a trader called Goldie. Goldie had previously decided to settle in New Guinea. In May 1878 he had bought land near Hanuabada and set up a trading store. In September 1883 he joined J. B. Cameron, agent of a Sydney syndicate, in buying 17,000 acres (6880 ha) at Kabadi. This purchase defied native custom and poisoned his good relations with William Lawes. On establishment of the protectorate Goldie and Cameron sought recognition of the transaction and parted company when it was refused. In 1886 the government decided to remove European settlement from the Hanuabada area. In exchange for his property Goldie was offered six blocks in the new township at Granville West but after a vigorous paper war with Anthony Musgrave was compensated with £400 for his improvements, and given fifty suburban acres (20 ha) and three town allotments on which he built Port Moresby's first store in January 1887. Despite a report of his death in 1886 Goldie visited Sydney in 1891 but died soon after his return to Port Moresby on 20 November. Although evidence on his estate was destroyed in World War II, he left 3750 shares in Burns Philp & Co. Ltd to three sisters and two brothers.

The paramount chief of Kabadi disputed the land deal based on the fact that Paru was never the owner, and wash given instructions by Ure Vado to rescind this deal. As a result, missionary James Charlmers protested to the British Empire. This issue was taken up by then Governor Schratchley who had investigated the whole saga and went as far as the crown, and deemed illegal as the true land owner was Ure Vado and his nephew, Aro Ure II. This events are well documented and much of it was published in newspaper documents, and writings by early anthropologists and missionaries. Nonetheless, the deal was renegotiated and Ure Vado was compensated accordingly. This arrangement was renegotiated with the crown and in 1908, an important occasion took place which was documented and archived. This occasion was a signing ceremony between the land owners and the Crown, effectively transferring ownership of the Galley Reach area to the Crown or State for a 99 years lease. Archives prove that those present were the Paramount Chief Ure Vado, and nephew Aro Ure, and Aro Wauro (representing the Kapadi people living along the Aroa river). This document had legal authority to the ownership of this piece of land until 2007.

The Department of Lands and Physical Planning issued a 'Notice To Treat' through the provincial lands authority as soon as the 99-year lease had expired. The Abadi Pinu Land Group Incorporation (ILG) Chairman and his executive then submitted in response to this notice. Under the Lands Act 1996, Section 12 subsection (2) the ILG notes gross abuse of process by the State agent, as provisions that protect the rights of the indigenous owners was not adhered to with the Abadi Pinu ILG not receiving the response in the given time. Even, subsection (5) calls for compensation, which did not eventuate. More recently, towards the end of 2015, the Department issued notices of compulsory acquisitions of portion 406, 421,422,423,424, and further acquisitions in January 2016 for renewal of Agricultural Leases under section 120 (2) portion 149, 150, 151, 154, 185, 189,142, 196,148, 195, 134, all of which are under Milinch Manu, Fourmil Aroa, Central Province. Tragically, The real owners, the Abadi Pinu, Kabadi people have not benefited at all. The Companies listed are British New Guinea Development Limited, Kanosia Estates Limited, and Veimauri Plantantions Ltd, and there is an urgent need to verify and cross check all the record and whether due process was adhered to by the agent of the State.

This document and various other lease related documents proves beyond doubt the ownership of the land area of Abadi, and the authority that existed and was recognised then. To this day, the social structure and authority still exist today, and has stood the change of times, a testament to the people of Abadi-Pinu.

^[3][4]

References

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PEACE-MAKING AT KABADI, NEW GUINEA, 1?S.{. Br THE REV. JAMES CHALMERS. The Brisbane Courier (Qld. : 1864 - 1933) (about) Previous issue Friday 19 September 1884 Next issue Previous Page 3

The Melanesians of British New Guinea By Ch.G. Seligman page 27,

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Note on the Language of Kabadi, British New Guinea W. Mersh Strong Anthropos Bd. 7, H. 1. (1912), pp. 155–160

http://www.electricscotland.com/history/other/james_chalmers_15.htm

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H. J. Gibbney, 'Goldie, Andrew (1840–1891)', Australian Dictionary of Biography, National Centre of Biography, Australian National University, http://adb.anu.edu.au/biography/goldie-andrew-3626/text5635, published first in hardcopy 1972, accessed online 25 January 2016