Pinu

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 'Rearea gabugabu'. This battle was a direct result of a warrior called 'Boi Pipi' cornered and killed at 'Iu Pore' along the mouth of the Aroa river. It represents the warring nature of the Kabadi people then, and their intention to secure land which would become their own.

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. The deceased chief then a child was much younger to rule, and as such; Ure Vado assume the title of the chief and commence his rule. Charmers wrote with interest of the willingness of this chief 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.

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.

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. After his death, title of chieftaincy was transferred and briefly held by Boi Ure, eldest son of Ure Vado I, then was transferred to Ao (Bodau) Ure. Nonetheless, the tragedy continued with Ao Ure not having any heir; the title was transferred to Boi Ure's only son Korosi Boi, however, he only had daughters. 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 well entrenched in Kabadi society will continue as long as the Kabadi people live and prosper into the future.

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 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

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. In his manhood, Naime was brought to the land which was 'Ka veo' or no man's land, and settled Naime to oversee the vast land. Naime had married and the village of Keveo came into been. 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 were given permission by Aro Ure I to settle at Oroi Amoamo initially before moving to their present location. In the 1880s' a land deal was entered into by a caretaker representative who is a native sold land to a Sydney syndicate namely Goldie and John Cameron. This transaction was protested by missionaries 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 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 has been apportioned already

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. These people a 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.

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

Manumanu village was established in the late 1890s at the mouth of Galley reach tributary at a location called Moraabi. However, before that there was constant raids and wars with the Kabadi's and Douras. The Manumanus had an alliance with the Koitabu's and there was battles between these tribes over a long period of time. However, 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 is 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 Kassiamni 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 passionately call 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.

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 Lawes and Schrateley 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. Also 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 his younger brother 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. Further more, other portions of land was leased then to the Crown for various projects, but all these leases have expired and should now fall back to the Paramount Chief of Kabadi.

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.

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References

(The Melanesians of British New Guinea, Seligmann, C.G. with F.R. Barton and E.L. Giblin) Tamate, a king: James Chalmers in New Guinea, Dianne Langmore, 1877-1901

Andrew Goldie: the experiences of Empire (Mullins & Bellamy), pg26 (Memoirs of the Queensland Museum)

CONFEDERATION AND ANNEXATION. NEW GUINEA. (PAPERS RELATING TO THE PROPOSED ANNEXATION BY QUEENSLAND, AND GENERALLY AS TO THE ACTION OF THE IMPERIAL GOVERNMENT.) Appendix to the Journals of the House of Representatives, 1884 Session II, A-03b

'The Pretended Land Sale in New Guinea.' The Queenslander (Brisbane, Qld. : 1866 - 1939) (about)Previous issue Saturday 27 October 1883

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,

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

http://nla.gov.au/nla.news-article3434267 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