stories from south efate, vanuatu

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Stories from South Efate, Vanuatu

Fes toktok

Ol storian ia oli kamaot long tufala vilej blong Erakor mo Eratap long Efate. Defdefren man oli bin talemaot storian ia long yia 1996 kasem 1999. Wanwan man ibin jusum wanem kaen storian blong talemaot, mo Manuel Wayane mo Nick Thieberger oli bin raetem ol storian, afta Dina Thieberger ibin taepem olgeta mo Nick ibin jekem bakegen.

Introduction

This is a collection of stories in the language of Erakor village, Efate Island, Vanuatu. These stories are an edited version of tape recordings made between 1996 and 1999. Some of the tapes were transcribed by Manuel Wayane and typed by Dina Thieberger. Nick Thieberger checked them and typed in the English version. All the stories are available in interlinearised form, and an audio version of most of them is also available. The tapes and transcripts are lodged with the Vanuatu Cultural Centre. Nick Thieberger February 2000 Note that this set of stories is being edited and will be produced in 2007.

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Contents Prologue . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 Kalsarap, Story of Chief Samuel and Dr.Mackenzie...........................................................................4

Kastom stories . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 Iokopeth, Story of Katapel and the first lagoon .................................................................................5 Frank Alfos, Story of Tagiter and Taligter ...........................................................................................7 Kalsarap, Story about Erromango and Rentapau ...............................................................................8 Kalsarap, Story of the time before Christianity (Kalkau Kuriman's story) ................................10 Kalsarap, Story of the whale (Chief Sailas' story) ............................................................................12 Kaltap̃au, Story about magic stones ....................................................................................................13 Kalsarap, Story about Willy of Santo...................................................................................................15 Kalsarap, Story about coconuts (Chief Sailas' story) .......................................................................17 Kalsarap, Story of Tata Sailas................................................................................................................18 Sailas Alban, Story of a devil .................................................................................................................20 Kalsarap, Story of Kalontan from Eratap ...........................................................................................23 Kaltap̃au, Story about the devil of Nguna ..........................................................................................24 Kalfap̃un, Story of natopu......................................................................................................................27 Toukelau, Story of Koaiseno..................................................................................................................30 Toukelau, Story of Litog.........................................................................................................................32 Toukelau, Story of the stone from the small island of Erakor ......................................................34 Toukelau, Story about another Natopu..............................................................................................36 Toukelau, Story about Litapurog .........................................................................................................37 Toukelau, Story of Marik Tap̃es............................................................................................................38 Kalfap̃un, Story of Katapel.....................................................................................................................39 John Maklen, Story of the Flying Fox..................................................................................................41 John Maklen, Story of Asaraf ................................................................................................................42 John Maklen, Story of Mumu and Kotkot...........................................................................................43 John Maklen, Story of a natopu............................................................................................................44 Harris Takau, Story of Marik Tap̃es.....................................................................................................45 Kalsarap, Story of two stones from Ekasufat.....................................................................................48 Harris Takau, Story of Ririal and Ririel...............................................................................................49 Harris Takau, Story of Naferkal............................................................................................................51 Harris Takau, Story of Menal and Katom...........................................................................................53 Kalsarap, Story of the owl (Chief Silas' story)...................................................................................55 William Wayane, Kastom Story ............................................................................................................56

Life stories . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .57 George Zachary, Story of his life ..........................................................................................................57 Kalfap̃un, Story about his life................................................................................................................59 Kaloros, Story of his life .........................................................................................................................62 Peter Zachary, Story of his life .............................................................................................................65 Waya Tenene, Story of his life ..............................................................................................................67 Timteo Kalmet, Story of his life............................................................................................................70 William Wayane, Story of his life.........................................................................................................76 Jinane, Story of her life...........................................................................................................................77 Daisy Wayane, Story of her life ............................................................................................................81 Abet Kalokis, Story of his life ................................................................................................................84

General stories . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .86

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Harry Lauto, Story of young people today.........................................................................................86 Kaltap̃au, Story of Blackbirding............................................................................................................89 Kaltap̃au, Story about Blackbirding (2)...............................................................................................90 Kaltap̃au, Story about Roy Mata...........................................................................................................92 Kaloros, Story about plantations .........................................................................................................94 Dick Lauto, Story about the hill of mad people ................................................................................97 Kaltap̃au, Story about village names...................................................................................................99 Kalsarap, Story of the English police in 1933 ..................................................................................101 Kalsarap, Story of the English police in 1934 ..................................................................................103 Kalsarap, Story of some Europeans in Vila ......................................................................................107 Iokopeth, Story about respect ............................................................................................................110 Kalfap̃un, Story of the war...................................................................................................................111 Kalfap̃un, Story of the war (2).............................................................................................................112 John Maklen, Story of Erakor before.................................................................................................113 Nmak Kalmet, Story of two giants (M̃aau) .......................................................................................114 Petro Kalman, Story of villages of Efate ...........................................................................................116 Waya Tenene, Story of Erakor and Mare..........................................................................................118 Timothy Harris, Story of the Pango warrior ...................................................................................120 Toukelau, Story of the old days..........................................................................................................121 Toukelau, Story of women before and women today ...................................................................124 Toukelau, Story of girls and boys.......................................................................................................127 William Wayane, Story of Independence.........................................................................................128 Kalfap̃un, Story about ground ............................................................................................................129 Carlot Gilou, Story about Erakor language today...........................................................................131

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Prologue

This story, told by Kalsarap, tells of the way that written kastom stories were dealt with by a Presbyterian missionary. With this book we have tried to hold on to some of the stories that are still known by older people at Erakor village.

Kalsarap, Story of Chief Samuel and Dr.Mackenzie.

The story of Samuel Natrausuen nig Samuel go Dr Mackenzie.

When he is talking about is when he went back to Australia in 1912.

Selwan ito nag ke ler pak Australia 1912.

The missionary called Samuel he said, "You take your canoe and go to that place Elaknatu"

Mis isos Samuel inag "P̃a fan pa raru negag mai sok kin eslaor Elaknatu.

And Samuel got his canoe and went to Elaknatu. Go Samuel ipo pan pa raru nega pan sak kin eslaor Elaknatu.

Dr.Mackenzie said to Samuel, "You see these books? You take them and fill your canoe."

Dr.Mackenzie inrik Samuel kin nag "Kulek natus nen

itu? P̃a slati pan pai luk raru negag".

Samuel carried the papers which the missionary had told him about.

Samuel ipo pan sol natus nen mis inrikin kin.

Samuel carried them and filled his canoe until it was finished and the missionary asked him, "Is it finished or not?" Samuel said to him "Yes mis". The missionary said "Take your canoe and paddle out to the ocean". Samuel took the canoe and the missionary ran along the shore to Elignairo and he said to Samuel, "When you paddle you see I raise my hand you put down your paddle then throw all the paper into the water."

Samuel ipan slati pan pai luk raru nega pan pan inom go mis ipaus kin, "I nom ko?" Samuel inag "Or mis."

Mis "P̃a fa raru me p ̃a falus pak elau namos." Samuel ipa raru me mis iur eut pak Elignairo pan me inrik Samuel kin nag, "Selwan p ̃a falus pan p ̃a leka af sik naruk p ̃a tau nawes me natus ruk (nom) maui pak ntas pan."

Samuel threw in the paper and went back. Samuel itut ki natus kai ler.

When he paddled to shore at Elaknatu and the missionary came to his canoe, but he didn't see any paper and he said to Samuel "You take your canoe back to land." The missionary went to his house and Samuel went to his place.

Selwan ipalus mai sak eslaor Elaknatu go mis ipan pak raru nega me itap lek tete natus mau go inrik Samuel

kin nag "P̃a fa raru negag pan sak kin eslaor p ̃ur" mis ipak esum ̃ nega pan go Samuel ipo pa raru imai sak eslaor p ̃ur.

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Kastom stories

Iokopeth, Story of Katapel and the first lagoon

At that time the old people stayed at Epuf, and they had a warrior whose name was Langtatalof. There was a woman called Katapel.

I piatlak malnen kin tiawi ni Erakor tetuei ruto Epuf to me ipiatlak m ̃aau gar ipi nagien Langtatalof, me ipiatlak nmatu iskei nagien Katapel.

On many days the chief called meetings. Naliat ilap marik nawot ito preg nsaiseiwen.

Make a meeting to tell them, to talk about their life and how to do things.

Preg nsaiseiwen nrikirkin ruk fo til usus natowen gar go teflan kin ruto preg sernale.

After the meeting he said to all the women, they should make food and take it to the nakamal.

Me mal nsaiseiwen go inrik nmatu lap kin na, Ruk fo preg nafnag wesi pak efare.

Went for this food, they stayed all day, then they ate. Reki nen kin ruk fo tu aal me rukfo fam.

Then, every day Katapel and the others made food. Me ser naliati nen kin mtulep Katapel go tenakon ruk fo preg nafnag.

There was shellfish, and octopus, and fish, and many other things from the sea.

Ke piatlak kai, go ke fo piatlak wiit, go ke fo piatlak naik, go ke fo piatlak tefserser ilaap nen ito slati elau, ntas.

But the women, you'll see they find the meat along the shore.

Me nmatu lap p ̃a fo pam ̃ori na tekatpi gar ipi teni eut.

Every day they had a meeting, Katapel got the food. You'll find out about it now.

Ser naliati nen ruk freg nsaiseiwen, mtulep

Katapel ipreg nafnag. P̃a fo pam ̃orin nag.

The meat was from the sea, but the chief watched but he said, "How does Katapel find meat from the sea? Each morning, Katapel went down to a small water hole.

Tekatpi ipi teni elau ntas, pregi pregi pan me marik nawot ito leka pan me ina, "Mtulep Katapel ga ito pam ̃or tekatpi elau itfale?" Ser pulp ̃og Katapel isu mai pak etan, ipiatlak nai ses iskei.

This one filled with shellsfish from the sea. Nen kin ito mai pai kai ni elau wes.

She kept on doing this until the chief wanted to know how she got the meat from the sea.

Pregi pan pan me marik nawot ina, imurin na ke tae itfale, teflan ito mai slat tekatpi ni elau.

This morning he went to find how Katapel came from the sea with seafood.

Trau pulp ̃og nen kin ke fo pam ̃ori teflan mtulep Katapel ito mai pak elau wis katpi elau.

After he came early, he came and hid from Katapel. Me selwan imai pul matlen imai, kuskor mtulep Katapel.

Katapel came near, to her small well. As she went, she slowly turned the stone that was there.

Malnen mtulep Katapel imai itermau pak eluk ses ga nen. Malnen kin ipa ke fo mailum nre fat nen itkos.

She filled up with shellfish until it was finished, slowly put the stone back. Then Langtatalof said he would find it when Katapel went back. And Langtatalof wanted to try like Katapel to get kokias.

I pai kai ni elau islati em ̃rom pana inom mailum pus fat. Me marik Langtatalof ina ipam ̃ori selwan mtulep Katapel ina iler pa. Go marik Langtatalof ina ke fo pregnrogo taus mtulep Katapel teflan ito mai slat kai.

He wanted to go to the small hole and turn the stone and find shellfish and other things from the sea.

I na ipak eluk ses, nen inre fat ipam ̃ori piatlak kai, go tefserser laap ni ntas.

He took it until it was finished, he put the stone back slowly but he wasn't able to put the stone back.

I slati pan na inom, nen kin ke mer mailum pus faat ke ler me itermau tiki faat nen iler pan.

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And the small well just started to get big, until it overflowed.

Go eluk ses ina ito nai itrau pes p ̃ur, ip ̃ur p ̃ur p ̃ur pan pan go imalig.

It overflowed and started to run. I malig trau ser.

It ran and ran, but Katapel was up on the hill and heard the water run right to Ewenesu. She got sand and built a wall against the water but the water was too strong, it flowed over it and the sand, and it flowed down to the bridge.

Iser ser me mtulep Katapel ito elag ntaf nrogo ki nai iser ifiit mai tu leg ki Ewenesu, isel nawen nen kin ke tfag kor nai me, nai ikerkrai top, itrau serlu go ki nawen go imer fiit mai to leg ki narfat (ni brij).

She went to build a wall until it was finished, the water came near and flowed over the rocks, and kept going.

Imer tfag kro itfag kro pan pan inom nai imai imer serlu faat ipa.

Katapel ran until she got to Efatposfiu and she built until just a small place was left when the water came.

Mtulep imer fiit ifiit mai ito Efatposfiu itfag kro panpanpan naor ses ito selwan kin nai imai.

It flowed quickly, it to kept coming, and it flowed over Katapel.

Iser top ina imai kai serlu mtulep.

It flowed on until it got to the sea, and a wave came back to shore but she was dead.

Iserlua panpanpan ipato elau, kin go nao ipo mer pak eut slat imai pak eut, me ki pe mat.

She died and the wave carried her back and threw her ashore at Elakatapel, and they gave that point the name Elakatapel because of the woman called Katapel.

Ki mat go nao ina ito mer slati ler mai slati ler mai kai tasak nagis ni Elakatapel, go rutua nagi nen Elakatapel nlaken mtulep nen ipi Katapel.

And that's why if you go along the lagoon you will find that Ewenesu has lots of sand because she tried to build a wall but the water carried her away.

Go iwelkin kuf mer us lakun pa fo pam ̃orin na Ewenesu ipiatlak nawen itop nlaken kin ipreg nrogo nen ke tfag kor nai me nai islatlua.

You come to the bridge it's a small place with lots of rocks because she wanted to build but the water came and took it away.

Kumai pak brij, ipiatlak naur ses go faat ilaap nlaken kin ina ketfagkro me nai imer slatlua ipa.

That's why when you go to Efatposfiu, you see that there is a small open place.

Kumai pak Efatposfiu kupam ̃ori na ipiatlak naor ses imag nlaken kin.

She tried to build a dam but the water was too strong, and it carried her away with the stones. Today you see the passage there is only small, and that's how the story of the lagoon goes.

Ipreg nrogo na ke tfagkro me nai imai kerkrai, go islatlua plak faat mes kupam ̃ori na ipiatlak pasis ises m ̃as, go natrausuen ni lakun itefla.

It is the little that I know. Ipi teses nen kin atae.

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Frank Alfos, Story of Tagiter and Taligter

Tagiter is something that cries out for us. When it cries you know it cries out a warning that someone will die.

Tagiter, ga iwelkia ipi namrun nen kin itag nen kin itag tu nrogo itag ter nat, itag ter tete nat.

When you hear it cry at night, it is crying for some man.

Malran kunrog tagiter itag p ̃og, itag ter tete nat.

Someone will leave, will die. Tete nat ke fo tmalu, kefo mat.

But as for taligter. Me taos tu tli plak taligter.

Taligter is a fish. Taligter ga ga ipi naik.

It is a fish, when we see taligter, Ga ipi naik, me malran kin akit tu lek taligter.

If we are children and we see taligter we are scared because we think it is tagiter.

Tu lek taligter, go iwelkia tu pi tesa me tu lek taligter, tu fo mtaki, nlaken kin tu mro ki tagiter.

Because tagiter is a devil , it is empty, but taligter is a fish.

Nlaken tagiter, ga welkia ipi namtun, ipi namrun p ̃al, me taligter, ga, ga ipi naik.

He is a fish. Ga ga ipi naik.

He is the same family as eels. Ipi nametrau nig mra iskei.

It's ears are black, it has ears. Me ntalgen san igot, ga ipitlak ntalgen.

The way with taligter, it follows people, you can't play with taligter.

Go taos sup ̃ ni taligter, ga me ito kop natam ̃ol, kukano mes ki

When you play with it, you might think you will spear it, it will follow you.

Malan kumes ki, ifuel kin kufmro kina p ̃a ska ki ola ke fo kop ag.

And follow you and follow you. Ke fo kop ag, ke fo kop ag.

It can follow you a long way. Itae kop ag em ̃ae.

You can run away, but it will follow you, it will follow your dust trail, but it is a fish.

kutae sef teflan, sef teflan me, itae kop teflan kin itae nlaken ke fo taos nalo gag, ga ipi naik.

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Kalsarap, Story about Erromango and Rentapau

I will tell you about the small island of Erromango. Ka fo gag traus naor ses, Ermag.

At Rentapau there is a vine. Erontp ̃au ipi atlak natiel iskei itok.

The vine is on Thanh's place. Natiel nen ito esan kin Thanh.

The vine has gone. Natiel ki puel.

You know, I want to tell about this vine, but I will speak about foreigners.

Kutae ana katraus natiel nen kin, me kafo psa ki etog [..]

But you are the owners. me akam kin ko fo ona.

You listen well to what I say and you will help me. Ko nrog soksoki teflan ato traus me ko fo welu wou wes.

They ask them, they ask Erromango. Erromango gives them everything.

Rupaos ki kir, rupaos ki Ermag, Ermag ituer sernale.

You want anything, Erromango will give it. Kumur te namrun Ermag ke fo.

There is this vine, at the place where Thanh has made his place today.

Ipiatlak natiel iskei ito san kin Thanh ipreg nasum ̃ wes mes ne.

This vine is there, this big vine, I've seen it with my eyes, it is on a mangrove tree.

Ipiatlak natiel iskei, natiel p ̃ur aleka ki namtak, ito pau pag ito pau elag na na natog.

But you can't see the trunk of that vine at all. Me natiel ne, kutap lek na nalaken mau.

It's surprising but there is a turtle, fish, turtle Ipi nmagwen, me ipi atlak afsak iskei itok, naik, afsak.

They call it turtle. It is in a small hole which Thanh made for it. Fish are there too.

Rusosoki afsak ito na eluk ses nen kin Thanh ipo preg ptaki. Naik rupo tu wes tu.

They stay until the time they started to clear Rentapao Itototo panpanpan malnen rupes tapsik ki Erontp ̃au.

And this thing ran away to Erromango. Go namrun nen rusef ler pan pak Ermag pa.

They are at Erromango, until today Ruto Ermag panpan tuk mes ne.

The vine is gone. The turtle is gone Natiel ipuel. Afsak ipuel.

Many of them I'm telling you about, today, many men go missing at Rentopau.

Tep ̃ur knen nen amur na nrikirki kin mes ne, natam ̃ol kin ruto pan puel Erontp ̃au.

There is an owner who is hurting them. Ipiatlak atlaken, ito wat gir.

If we (all) go there, one of us will go missing. Akit tuf lap pa, akit iskei ke fo puel.

Because Rentopau has its roots somewhere. Go Erontp ̃au ipi atlak nlaken.

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Erromangans know how their things came to Rentopau. Nam ̃er ni Ermag rutae, teflan sernale gar ruto mai pak Erontp ̃au.

Rentopau is the main place of every place around Efate, it is a very taboo place.

Erontp ̃au itp ̃au ser naor naor ilfek Efat, ipi naor naor nen kin itap top.

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Kalsarap, Story of the time before Christianity (Kalkau Kuriman's story)

I want to tell a story of our old people when Efate was in darkness.

1: amurin nag kagamus traus tete natrausuen nig tiaui negakit nig tetuei selwan Efat negakit imalik.

And the chief stayed at Erkau and he was a 'clever'. Some days he would walk at night.

Go nawot nen ito Erkau go nega ipi munwei. Tete naliati ito siwere p ̃og.

Some days he would go to north Efate, some days he would go to Santo or Ambrym or Ambae.

Tete naliati ipak nort Efate tete naliati ipak Santo ko Amprim, Ampai.

When he came back he called his people to go to the nakamal after he would tell them what he had seen, if it was Ambae, or Ambrym or some island at night. Yes he can't travel in the day, but he knows how to travel at night and his people wanted him to tell them what he'd seen in the village at Ambae or Santo.

Selwan iler mai ke fo sos nam ̃er nega ruk fak efare me ke fo nrikir ki tenag ileka if pi Ampai ko Amprim ko tete nafanu nag ipakes pan p ̃og. Or ikano siwer aliat me itae siwer p ̃og go natam ̃ol nega rumurin nag ke to negar traus naftekin ipan leka natokon nig Ampai ko Santo.

Yes and one night he said "I will go to Etog (the place of foreigners) the island of white people." Yes and he went to Etog Australia and visited down there.

2: Or go nap ̃og iskei itili nag "Ka fo pak Etog nafanu nig nam ̃er tar." Or go ipo pan ipak Etog Australia pan ipan sari iur taon.

And he saw a horse which had a cart on it and he called the horse a dog. He saw people on the roads and many people, and their roads were clean.

Go ilek horse kin ito of kat go ito kai sos horse ki kori ilek natam ̃ol kin ruto ur taon napu itop go natam ̃ol rulap go napu negar imalmal wi.

He travelled on and saw white women in town. When they walk their hair hid their eyes but when they moved their head their hair moved back to where it was on their head before.

3: itok siwer ur taon pa kai lek namatu tar rutok ur taon selwan rusiwer pan nalur ikof kor namter me selwan rupul ki napaur go nalur ki mer ler pak napaur pan.

And he said "Are they devils?" He saw cars, the steam boat, a sailing boat with three masts and he told of the steamer, the things of the white people he saw every one.

Go itili nag "Rupi mutwam?" Or marik nen ilek loto raru Stimer ilek raru nlai tete natir itol go itil Stimer sernale nig nam ̃er nig Etog ilek silwa.

When he had come back from Etog he called a big meeting and he told them all they should go to the nakamal and he would tell them what he had seen and said, "Tomorrow we will will come to the nakamal." When they came and he told them of what he had seen at Etog.

4: Selwan ki ler tok Etog mai ki preg nasaiswen p ̃ur iskei go ki tili nag natam ̃ol ruk fo pak Efare me ke fo nrikir ki nafte kin ipan leka Etog go ki tili nag "Matol ko fo mai pak Efare." Selwan rupan go ki negar traus tenag ipan leka Etog.

And he said "There are many white people, they go around on their roads"

5: Go inag "Nam ̃er tar nen rulap top ruto ur napu negar."

"Their eyes are green like a cat's eye, but they are women."

"Me namter iksakes taus namet pus me namatu."

They are like devils, their hair is long but if you want you can pull it and say "We can see them". And they said "Good, you bring them"

6: Negar rutaus mutwam nalur ipram me ifuel uf murin utae puetir mai nag "Akam ko lemsir." Go runag "Iwi p ̃a fuetir mai."

And he said to them "Good, tomorrow we will go to Emetfat, after I will get this boat to anchor at Emetfat.

7: Go marik inrikir kin inag "Iwi matol ko fo pak Eslaor Emetfat me kafo preg raru nen ke mai torwak Eslaor Emetfat.

After he said to them, "Good, some of you will marry white women."

8: Me marik inrikirkin nag "Iwi akam tete ko fo taulu namatu tar nen.

And they will show you how they make houses, sailing boats and dogs pulling carts and many other good things I saw. We will have them.

Go negar kin ruk fo peki mus kin teflan ruweswes ki nasum ̃ raru nlai go kori nag ruto of kat go sernale wi lap nag aleka. Ko fo

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piatlaken.

But when they came in the early morning to Emetfat and they saw the mast of a sailing boat, small in the distance. They watched until the ship came.

9: Me selwan rupakor pulp ̃og rupak eslaor Emetfat pan to rik go rulek natir ni raru ises palpatu em ̃ae to rutok leka panpan go namol raru nen ki paakor ito sef mai.

It anchored at Emetfat, the people from the boat left and went down, but those on shore looked at them.

Kai torwak Emetfat nam ̃er nig raru rukoi tau bot ipak etan me tenig eut rutok leperkatir.

When they sit to paddle and they turn their backs to the front of the boat then row.

10: Selwan rutoktan nag ruk falus go rutotoluk ki nakpei nig raru po palus.

It is not like our canoes where you look to the front of the boat then row.

Itap taus raru negakit kin tu lek nakpei nig raru po palus mau .

Yes, when they paddle close to shore and come ashore they say, "White men's eyes are in the back of their heads"

Or selwan rutok palus raki eut mai go rutili nag "Nam ̃er tar nen namter itok nat nrur."

After they will take some women they will all stay on the boat and they say "These people are white like devils."

Me rupo mos tete namatu rumaui tok bot go runag nam ̃er nen rutar taus mutwam.

Because they leave their hair long and their eyes and nose appear, so some of them ran away and hide in the trees and stared at them.

Nlaken rutau nalur ipram go ipo ipaakor namter go nagorir go negar tete rukoi sef pan kus nanruk nakas me ruto mak leker.

Yes, the story of the chief he said "We will marry some white women and they will show you how to make houses and many good things."

11: Or nafsan nig marik nawot itili nag iwi nag akam "Ko fo taulu tete namatu tar nen go negar kin ruk fo peki mus kin teflan ruweswes ki nasum ̃ go sernale wi lap.

And they say they don't want to. Go rutili nag rumal.

And the chief said, "I think you will try to marry some and they will make our island good and we will live well, also our children's generation. But we don't want to marry them.

12: Go marik nawot inag "Amroa kin nag akam ufmer taulu tete go negar kin ruk fo preg wi ki nafanu negakit go akit tuk fo tok wi go ntag nig tesa negakit nag ruk fo inrok mai ke fo wi top, Me umal to tauluer.

And we will be the same, generation after generation. Yes, the story of the man is finished.

Go tuk fo pitkaaskei tok ser ntag go ser ntag, or nafsan nig marik ipon.

His story is finished. Nafsan nega ipon.

He had two names Ipi atlak nagi inru.

Natopu is there for ever. Munwei will die sometime. Natopu itok mau tok. Munwei ke fo puel.

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Kalsarap, Story of the whale (Chief Sailas' story)

When the end of the year was near, we gave the children a present from their Apu and Ati, a small present that went to them at Eratap.

Selwan tu pakor nametp ̃ag ntau, rato tu tesa tete nanromien ruto nig Apu go Ati negar wes nanromien ses pan tuer kin Ertap.

The year 1956, we went and gave the small present. Ntau 1956, komam ramer tuer tete nanromien ses rumer negar wes ipan tuer kin.

Apu from Elaknar and Apu from Elaau they went to give it, then came back.

Apu ni Elaknar, go Apu nig Elaau rupan tuer kin kai ler mai utu.

After January, Limas and I went and visited them. Me utol Janweri go komam Limas ramer nag rak fan saufir.

Pastor Kalagis wanted us to go to Eratap Pastor Kalagis, imurin na komam ko mau pak Ertap.

We went to Elaknar and papa Sailas was at his house. Upan pakor Elaknar go Tata Sailas ito esum ̃ nega to.

When he saw a bird and he said "Webe, small fish they come and eat all the good food."

Selwan ilek man go ina, "Webe naik seserik rumai kai fam lu nafnag wi pan".

But the whales they stayed behind "Me tafra rupoi nrok mai."

The whales ate stones after they went back. "Tafra ruk fam faat nen ruto me ruk mer ler pan."

When Pastor Kalagis heard Sailas' talk he felt really bad.

Selwan Paster Kalagis inrog nafsan ni Sailas inrog tesa wes.

But I didn't feel bad, I knew the meaning of this story that he told us. And he told us it.

Me kineu atap nrog tesa wes mau. Atae nag ke fo nrik mam ki napet nafsan nag itili. Go ipo nrik mam kin.

He said today small fish come to eat but the whale is hitting the water (with its tail).

Itili nag naliati iskei naik seserik ruto fam, me tafra ito wat ur elau.

But the small fish say now the tide is high some say they will come "We will come and eat when the tide comes in."

Me naik seserik runag malfanen elau imu, tete ruk fan tili nag ke mai tuk maui en nasusu fam.

When the tide was out and he returned and the whale said, "Okay, you go on this tide to eat."

Selwan elau ke mat go ke fo mer ler go tafra inag, "Iwi akam ko en nasusu fam."

"I will come later." The small fish lay down and ate and the tide went out and they went back.

"Me kineu kafo mailum neet." Naik seserik ruen fam panpan go elau ki maat rukoi ler.

The whale stayed at sea waving its tail and spurted water until it became hungry.

Tafra ipato elau to pul ki namlen me isok iptur ki ntas panpan kai ptol.

And he thought he would go and eat. When he came, but the tide had gone out, he got stuck then he went back.

Go ki mro kin nag ke fo mer mai fam. Selwan imai me elau ki pe maat ikon kai ler.

Okay, when you look around our Efate, you will see whale shit rings the points around Efate. And we call it whale shit.

Or selwan kulefeki Efat negakit, p ̃a fo lek nasi tafra iuserek ki nagis negakit nig Efat. Go akit usosoki nasi tafra.

A story from the old people. Natrausuen nig tiaui negakit nig tetuei.

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Kaltap ̃au, Story about magic stones

And that stone is called Lelep. That's what they made a 'potut' out of. They built it up there.

Me fat nen ga taos rusosoki, nana, fat Lelep a? Tenen kin rupreg potut ki. Rutfagi pak elag.

Other stones aren't hard, but this one is really hard. Fat p ̃rakot nen pato ita kerai mau, me tenen ga ikerai top.

It is hard. There are three of these stones, you see two over there at the tree? I got those from Aneityum, because we don't have it here.

Ikerai. Ipitlak fat nen itol, kulek inru rapato nlak nkas sampen to? Tenen aslati Aneityum, nlaken akit tu ti ki esa.

It was on the river's edge. This is a rock that came out of a river, it is not from any ground. That's where I got it from.

Ipato natik nai a? Ga ipi fat nen kin ipaakor nai, ga ita paakor ntan p ̃rakot mau. Ga wan kin aweslua wes.

But that stone is different. There is that one which is to do with food.

Me ga ipi fat, ne ipi, fat ipi msal. Ipitlak tenen kin ipi teni nafnag.

When you make a garden, when yams start to grow, you turned the rock and let it fall. Before you would stand up a rock like this. Now, the food would be good. There was a rock for yams, for banana, for taro, whatever you wanted they had a rock for it. Long ago, in the time of idols, there was one idol, I don't know, bulldozers have worked up there.

Taosi kin rua na wi kupan psi talm ̃at, kupsi talm ̃at, malnen kin inai wel nawi rustat pak elag, go kunria itarp ̃ek. Me malpei, kupan lao kulao ki, kulao ki pi tu ntan. Kulao kin itu leg tu. Malnen nafnag ina ipan pan pan kuleka go kuinria ipan tarp ̃ek. Nafnag rutu wi o i, nafnag itop. Mm. Ipitlak fat ni nawi, ipitlak fat ni nanr, ipitlak fat ni ntal, teni apregnrogo rupitlaken. Malpei, mal ni natap, ga, ipitlak natap iskei, ga atap tae mau puul ruto wok elag.

They make him an idol, he is a person, and he is open. When it rains you see the sand is piled up.

Ga rupregi pi natap ga ipi natam ̃ol, go imaag teflan to. Malen usi wou, kulek nawen ip ̃ur.

A big stone. I saw it, but today bulldozers have worked there and damaged it. It's at the place called Em ̃elfat, right at the end. A big stone, but it is a man.

Fat p ̃ur. Kineu aleka me mes nen puul iwok kulekor preg sakir. Itu san rusosoki Em ̃elfat namet p ̃agon leg. Fat p ̃ur me ipi natam ̃ol.

You see this devil, you see it and run away. But now you aren't scared, you go close, "But is it a man or what?"

Kupan leka ntuam me kuleka kumtak kusef. Me malnen kuta mtak mau, kofo pak m ̃eltig "Me natam ̃ol ko nafte?"

You find that it is an idol (natap) standing there. What they call an idol.

Ko wan p ̃afamori na natap kin rui laotu. Tewan rusosoki natap kia.

Natopu is different, it is what God made and put on the Earth. He is a man but a different spirit.

E, natopu teptae. Natopu, ga tenen kin ga ilakor pi tenen na Atua ga kipe pregi to emermen to. Ga ipi

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natam ̃ol me ipi spirit p ̃otae. Ipi naten p ̃otae.

Natap (idol) is different. People made the idol. Natap ga imsal. Natam ̃ol ki na ipreg natap.

God makes the naten, different naten, and if you do wrong he will punish you, eh?

Me Atua kin ipreg naten, naten p ̃otae, naten nen kin ipi naten nen kin iwel ag kuwrong, go ke fo watgik, a?

And he will make bush medecine. Some of us know. When you feel you are getting sick, this man will make leaf medecine for you. You drink it and he will say, "You go today, the natopu is there."

Me ipo mer preg nalkis kenen, Iwel, komam tete utae. Tete nat rutae. Malnen kin kuna kumsak go natam ̃ol nen kin ke fo gag preg naul nkas taos meresin. Kumingi ke fo nrikin na, "Ag kupan mes, mau ni natopu nen pato. Kukraksmanri imaet ki kia ke ifo smanri.

He takes away your sickness. You are alive. That is his work. It is the Melanesian way.

Ale imer puetlu kuler lu mer ta msak mau kumer m ̃ol tkanwan nawesian ipan ki. Or, teni nanre ni Melanesian, ah, gawan ki.

Natopu, natap (idol) and potut, they are all different. They are not the same.

Natopu, natap, go potut go rumsal. Rumsal ruta pitksakei mau....

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Kalsarap, Story about Willy of Santo

I want to tell the story of this man Wili Santo, a story of long ago.

Amurin na katrausi te natrausuen ni marik Wili Santo trausi tetuei.

It tells of two Erromangan people Itil natam ̃ol ni Ermag inru.

One had a wife. When they married they did not leave each other.

Karu ipiatlak nmatu. Selwan ralak ratap mertau mau.

They stayed until one day this one with a wife went visiting.

Rato panpan ko naliati iskei tenen ipiatlak nmatu ipiatlak nmatu nega rapan sari.

They went to see a friend of theirs. Rapan sok ki asler.

They went to talk with his friend, he had a pig. Rakai to puserek aslen ipiatlak wak iskei.

The pig was a female pig. Wak nen ipi wak nmatu.

The man who had a wife looked at the pig which was digging the ground.

Tenen ipiatlak nmatu itok lek wak nen ito su intan.

And he said to the other "I see your wife knows how to work well."

Go ki nrik karu kin na "Alek nmatu gag, itae weswes wi."

"But my wife doesn't work well." "Me neu nmatu nigneu itap weswes mau."

"Sometimes I ask her to do this, I tell her but she doesn't do it, but your wife works well."

Tete nrak apestafi amurin na ke freg tenen. Anrikinkin me ita pregi mau me nmatu gag nen itae weswes wi."

"If you want, I'll give you my woman but you leave your woman."

"Ifuel ag kuf murin go katuok nmatu neu me ag p ̃a tau nmatu gag.

And the other who owned the woman pig said "O very good. If we swap it would be good."

Go tekaru nen ipiatlak wak nmatu nen inag "O iwi top" "Kuifuel kin tinpiel kin ilakor wi.

I will give you my woman, but you will leave your woman."

Kineu p ̃a tuok nmatu neu me ag p ̃a tau tau nmatu gag."

The man said "Oh it's good" Natam ̃ol ne ina "O iwi."

When he was with the other man's woman he hurried with the woman and they went a long way to his house.

Selwan iplak nmatu ni tekaru itrapelpel plak nmatu ne epak em ̃ae, ipak esum ̃ ga.

But the other one took his woman, the woman pig, and they went to his house.

Me karu iplak nmatu ga, nmatu ni wak ne, kai pak esum ̃ ga pa.

Then the exchange was finished. When he went with his wife, his child said "Eh, make some food we can eat, and we will wait."

Malnen ratinpiel inom. Selwan iplak nmatu nen pan ipan pa tesa ga go inrikinkin na "E p ̃a pe preg tete nafnag ses tak fami me tak fo to.

The pig made a mess of everything inside the house. The man watched for a long time. And he thought about the bad things and said "Eh I tell you get some food, but you don't want to look for the food"

Wak nen ipan su panpan ipreg saki sernale ni em ̃rom. Marik nen itok leka panpan. Go ki nrus nrog tesakin me na "E anrikikin na, p ̃a freg nafnag tak fam, ag kutap nrog nalek p ̃a freg nafnag mau."

"You look out, I am going to hit you." P̃a le perkati kafo watgik."

You know how animals are, it didn't know what the man was saying to it. It did what it wanted, it did bad things inside the house, and the man felt bad. He said "If you do this then I am going to hit you sometime."

Kutae sup ̃ ni temol itap tae naftekin marik nen inrikinkin mau. Ipreg namurin ga ipreg saki sernale ni em ̃rom go marik nen ki nrog tesa ki inrikinkin ina "Ifuel kuf to preg teflan pan kafo watgik tete nrak."

And one day he said "She'll make something, she'll make the place ready.

Go naliati iskei ito panpan go ki nrikinkin na "Ke freg tenmatun ke freg ptaki em ̃rom.

She'll make ready inside the house, she'll cook for them." She doesn't want to.

"Ke freg ptaki em ̃rom, ke freg tete nafnag rak fami." imal.

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Because the pig doesn't know language. Nlaken wak ikano tae nafsan nen kin.

We told the man this. Akit natam ̃ol tototli.

He felt bad about the pig and he hit it and killed it. Inrog tesaki wak nmatu nen go ki wat gi, ikrakpuni.

And that is the end of the story I have told. Go ipi nametp ̃ag na natrausuen nen atrausi.

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Kalsarap, Story about coconuts (Chief Sailas' story)

A man and his wife Tesa nanwei iskei nega go nmatu nega.

His wife died, but the father and son both lived Nmatu nega imat, me temen go tesa nen ranru tok.

Until he became an old man. Panpan go tiaui nen itok pi tiaui.

And he called his son, saying "Come here, I have to talk with you."

Go ki sos tesa nega nen inag "P̃a mai me kafo pestafik."

The child went to see his father Tesa nen ito kai pan lek temen.

And the father said, "We two are still alive, but when I die,

Go temen ki nrikinkin nag "Akit ta nru tok me selwan kineu afla mat."

Some day you will bury me. "Tete naliati ag kin p ̃a fo tan ki wou."

But you will come back and remember my grave If you see a tree growing from my grave,

"Me p ̃a fo to mai ler perkat emat nigneu ifuel kuflek tete nakas iftom emat nigneu."

You mustn't cut it down "P̃a tap mokus mau."

But you watch it until it bears fruit." "Me p ̃a leperkati panpan ke tau."

They lived on and the father died, the child buried his father

Selwan ratok go temen ki mat go tesa nen ipo pan ofaki temen.

But he didn't forget his father's story. Me itap metpaakor nafsan nig apap nega mau.

It was early and he went to his father's grave but he didn't see a tree growing from the grave at all.

Itok rik go ki pak emat temen pan me itap lek tete nakas iftom emat temen mau.

He stayed until he saw a small tree growing from his father's head.

Itok panpan mer pak emat nig temen pan kai lek nakas ses nen iftom tok epau temen.

And he watched until the tree bore a fruit, a coconut. Go ki tok leperkati panpan go nakas nen ki tau ipi nuan go ipi naniu.

That time this child stayed until the coconut was strong than he cut it, the ripe one, and he found his father's story was true. He saw the coconut he husked it, it had an eye, a nose and a mouth.

Nrak iskei tesa nen ito panpan go naniu ipi numotu ipan kai tak naniu nen imal go ipo pam ̃ori nag nafsan nig temen ipo pi lesok. Ilek naniu nen itkan ipiatlak namten go nagorin go nakanron.

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Kalsarap, Story of Tata Sailas

Okay, I will tell this one. Or kafo mer nrikirki iskei.

This is a story about us, Limas and me. I came and got married and stay at this place.

Iskei natrausuen kin komam Limas kineu. Amai alak esan kai to esan to,

Until I got a wife and a child. One day. pan pan pan apiatlak nmatu go tesa. Naliati iskei.

I thought about my father and mother. I will visit them at Eratap, and I went.

Amroki tmak go raitok. Kafan saufir Ertap go kai fan.

I turn up there and they tell me "Our sugar is finished." Apanpan paakor go ranrikwoukin nag "Suker nigmam inum."

I tell them "Tomorrow morning I will get you some sugar."

Anrikirkin "Matol pulp ̃og kafo gamus sol suker mai".

I say, "Now I'll go and visit tata Sailas" Ana "Ato kai pa pan lek tata Sailas."

I go to see them, they talk, I talk and talk.. Apan alimsir rai to traus atraus pan pan ...

And I came back and saw my father and mother. I said to them, "I will go but tomorrow morning I will get sugar for you."

go kai ler mai lek tmak go raitok kai nrikirkin na "Ka fo pan me matol pulp ̃og, kafo gamus sol suker mai".

I come by canoe through (the passage at) Ear, I told them, "Don't you go by canoe"

Amai sai ki raru, Ear, raru kai nrikirkin na "Ko fo tap mai pa raru mau."

"The canoe will stay. But tomorrow morning then I will go and get sugar for you."

Raru nen ke fo to. Me matol pulp ̃og me kafo gamus sol suker mai.

I tell my wife, "Apu and Ati have no sugar". Amai anrik mtulep neu ki, "Apu go ati ratik ki suker."

They will make the sugar ready. They get get some bread in the early morning and I leave Erakor, come ashore at Egis, and take the passage to give them sugar.

"Rapo ga preg ptaki suker pan inum. Rasol tete pret, pulp ̃og rik go kai tmalu Erakor pan sak Egis pan pan pa raru Ear apan tuer ki suker.

I'll go and mother and father say "But did you go to see Sailas? Did he say anything or not?" I say "Nothing".

Ka pan go iak mana rana "Me ag kupan lek marik Sailas? Me inrikiki tenamrun ko?" ana "Itik".

And they tell me, "He made a feast at night and danced until daylight"

Go ranrik wou kin na "Ipreg nafamwen p ̃og rulau panpan ialiat."

And I call out for James. Go atok kai sos, Jemis.

He is not small, he is around I don't know how old, he is quite small.

Ita ses ilakor piatlak ntau atap tae mau ises perkati.

I call James, "You run here" Asoso "Jemis, p ̃a fit mai."

He comes and stands, I tell him "You go to Elaknaar. Imai ilauto anrikirkin nag, "P̃a fak Elaknaar pa."

And you go look for apu and ati and you tell them, "Uncle from Erakor said he wants only one tuluk, he doesn't want two."

"Go p ̃a lek apu go ati go p ̃a nrikirkin nag "Awo ni Erakor ipato me ina imur kapu tuluk iskei m ̃as itap mur inru mau."

They'll give you one tuluk, he doesn't want two." Rak tuok tuluk ke skei m ̃as, ita mur inru mau."

"Take it." "I eat it" "P̃a wisi mai." "Ka fami"

The man and wife stayed and stayed and tata Sailas said to his wife, "E, is there some tuluk or not?". The wife says nothing.

Marik go mtulep rato panpan go tata Sailas ki nrikirkin mtulep nega kin na "E tete tuluk itok ko?" Mtulep ita pes mau.

He stayed and stayed and the man wanted to tell his wife (Roasil), "I will tell a story from the old people.

Ito panpan go marik nen ina ito inrik mtulep kin "Ka nrikirki nafsan ni tiaui iskei.

"A small stone can break a big canoe" "Faat ses tupopu raru p ̃ur".

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The wife gropes about the oven. She finds two tuluks and takes them. She says, "Now I'll go and look at the slave." She went to Erakor.

Mtulep ito ipan toto um panpan ipam ̃or tuluk inru ina ito kai wisi ina tuluk nruan ratoki inrikirkin na "Malfanen kafo pan lek nafit". Go ipato Erakor mai."

Story straight from the old people Nafsan matu ni tiaui.

Sailas took the tuluk and came. We stay at the house. Itok kai wis tuluk nen mai imai mai mai utu esum ̃ to.

He went inside and said to this slave "What have you done to ask for tuluk"

Imai naisil, kai nag nafit nen to "Kuto preg nafte pan pan kin mer mai to fauskin tuluk.

"I went and tried it because they laughed, my father, butsn't scared because he told his story to me many times

"Amai apreg nrogo kia nlaken komam ratok fkar ipi tmak, me kineu fiar kin, kat natrausuen ga inrak laap ito neu traus.

The old people's way Sup ̃ ni tiaui.

And he told me like this, a story from the old people that he told, to James.

Go ito neu traus itraus iteflan kin na, natrausuen ni tiaui nen inrik, Jemis ki.

He said, "James, did he say anything?" he said "Nothing". Ina "Jemis, imai itap inrikirki tenmatun mau?", na "Itik".

And this is the story they told me which I have told. Go ipo neu traus natrausuen nen kia atraus silwa.

"A small stone can break a big canoe" "Faat ses popu raru p ̃ur".

All the time men want to go to the ocean. You push your canoe along its route.

Ser nrak natam ̃ol imurin nag ke fak namos. Kupan sai ki raru gag ito eslaur.

You push it. You look at that stone Kusai ki raru. Kulek faat faat ne.

That stone is big. But that stone is small. Faat nen itop. Me faat nen ises perkati.

When you want to go you look at the big stone. Selwan kumur na p ̃a fan kulek faat p ̃ur nen

You go around the big stone to get out to sea, you don't believe the small stone (could damage the canoe).

kulelua faat p ̃ur nen kupan lelu teflan pan pa raru gag kai pak namos pan. Me kusertep ̃al faat ses nen.

When you come back you drag your canoe ashore, the small rock breaks your canoe

Selwan kuler mai nag "P̃a nros raru gag ke fak eut faat ses nen kin ke fo tupopu raru gag.

And you can't use your canoe anymore Go p ̃a fo mer kano pa raru.

Your canoe is broken, you must plug up the hole Raru gag imap ̃or p ̃a fo smoli p ̃a fo pan.

This is the end of the story which I tell you now. Ipi namet pag natrausuen nen kin gag trausi malfanen.

Thankyou Tangkiu.

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Sailas Alban, Story of a devil

Once there was a grandfather and grandmother. Nrak iskei ipiatlak apu go ati iskei ratok.

They made their house a long way from the garden. Rapreg nasum ̃ gar, itok emae ki talmat.

They went to their garden one day. Ratok panpanpan nrak iskei rana rak fak talmat gar.

They carried their garden things and they went. Raslat sernale ni talmat gar kai pa.

They got their knife, their axe, and their basket which they filled, then they went.

Raslat masmis raslat kram raslat nal nen rak fo pai sernale wes, rapa.

They went close to their garden and a big pig came near. Rapanpanpanpanpan, rapato meltig ki talmat, go wakpur iskei imai.

The big pig came and chased the two old people. Wak p ̃ur nen imai, kai pasir.

The big pig chased them. Wak nen ipasir.

They ran until they reached the house Rafitfitfitfitfit panpan rana ratkal esum ̃.

Then the man began to get ready. Me marik nen ina itok go preg ptak isernale.

He got his spear, bow and arrow ready. Ki preg ptaki ola, nas, plak timen nega.

And he carried his axe, his knife, and went back, he told his wife "You stay, but I will go back to the garden, to look for the big pig that chased after us."

Go isol kram go masmes kai ler, ki nrik mtulep kin nag "Ag p ̃a tok me kineu kamer pak talmat pan, kafan lel wakpur nakia ipaskit."

When he got to the garden he began following the pig's tracks.

Selwan ipanpanpan na itkal talmat ki us nalof wak.

He followed the tracks until it was dark. Ki us nalfen panpanpan ki pe tok malik, nmalko sa ki pe tok mai.

He went on until he got to the edge of a cave. Selwan ipanpanpan isiwer panpanpan ina itkal natik orfale.

It was getting darker and the man wanted to go inside the cave, after he slept the night until the morning when he followed the tracks again.

Go nmalko ki pe tok mai go marik wan ki murin nen kin ke fan sil pak orfale, me ke fo matur p ̃og pakor pulp ̃og ke fo mer us nalof wakpur nen.

Then he stayed and stayed. Me selwan kin itok panpanpan.

He felt around the stone hole until he felt something. Ki tok toto nfal fat nen kin ke silwes, selwan ki tok toto panpan, ki to nrog namrun.

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He felt something, "Oh", he thought "What's that?" He felt around until he felt that it was a man.

Ito nrog namrun, "O", ki tok mrokin na "Naftekin?" Selwan kin itok panpan na itok tkali go ki tok takinrog kin pan ki nrogo na ipi natam ̃ol.

He said "Hey, but how did you get into this rock hole?" The man who was inside the rock hole said, "But you, how did you come here?" And the man spoke, he said "We, my wife and me, we went to our garden, but a big pig chased us."

Itok ipestafi, "E me ag kutfale mai pak nfalfatnen?" Marik nen itok em ̃rom nfalfat nen ki pestafi, "Me ag kutfale mai?" Go marik nen ki ga trausi. Ki tli na "Komam mtulep ramai pak talmat me wak p ̃ur iskei ipas komam.

We wanted to go back home but I got ready to go back. Rana raler pak esum ̃ pa me atokia akraksoksok me aparekin mai.

"But you know that that pig is not a pig." "Me kutae wak p ̃ur nen ita pi wak mau."

"But that pig is a devil." "Me wak p ̃ur nen ipi ntuam."

"But it took off its skin and changed to wear the skin of a man."

"Me malen kin ipan ipan kai walu namlun kai of nasok natam ̃ol."

When he said this, the devil said, "Ah but I wanted to eat you, but you ran away."

Malnen kin inrik ntuam nen kin ntuam nen ina, "Aa me kineu ana kafo pam akam kia me akam rasef."

"But now we'll wait until you are asleep and then I will eat you."

"Me ipi malfanen takto pan panpana p ̃a matur go kafo pamik."

But the devil didn't tell the man. The devil was thinking about how to kill the man at night.

Me ntuam ita nrikinkin mau. Ntuam ito mrokin teflan na ke fo wat marik nen p ̃og.

They stayed until it grew dark, until the middle of the night, and the devil said, "Have you eaten already?". And the man said "I have not eaten"

Me selwan kin itok panpanpan ratok panpanpan ki tok malik sa ki toktaruk ntan mai ki petok paaraki nmaloput p ̃og go ntuam nen itok kai nrikinkin na, "Me ag kupe fam ko itik?" Go marik nen ina, "Kineu ata ta fam mau."

When the man followed the tracks of the pig it wasn't daylight andd he saw a navele tree.

Me selwan kin marik nen ito us napu mai. Ito us nalof wak pan. Malnen ita aliato ipan ilek nlak nafil iskei ito.

He recognised a navele nut. He knew the navele and he filled up his basket with them.

I na ito itai nafil. Itok itai nafil panpanpanpan ipai nafil rupak em ̃rom nalga.

When the two went, the devil said "They've gone to eat at night."

Selwan rapa ntuam ina "Rak fanfam p ̃og."

He chased them in the middle of the night. I tok pas maloput p ̃og.

They wanted to run away in the bush to go and eat. Selwan ratona rak fareki namlas pan ratona rak farekin nen rak fanfam.

The man thought about eating taro and yam and banana and some food which he thought they would go and eat.

Marik nen imrokin nen rak fo pan pam ntal ko nawi ko nanr ko tete nafnag nen kin ito mrokin nen rak fo panpami.

The devil said, "You climb here?" They climbed quickly up the fig tree.

Selwan rapa, ntuam ito kai nrikinkin na "P̃a fag sago?" rato rakelkel ki nlak nait iskei pak elagpa.

The devil carried some Nait fruit and ate it. Ntuam ina ito islatlu nua nait iskei kai pami.

He told his grandfather, "You carry food then you eat." I tok inrik apu kin na, "P̃a slat nafnag me p ̃a fam."

When his grandfather heard, he said "Hey, but I can't eat Nait fruit."

Selwan apu inrogo, apu ina "E, me kineu akano pam nua nait."

As the devil ate the fig. Grandfather took out the navele from his basket and ate it.

Malnen ntuam ipam nua nait iskei. Apu islatlu nafil iskei egrom nalga kai pami.

Grandfather ate quickly, when he moved a little the devil asked "Have you eaten a man?" And the man said "What

Me apu ki nrus fam pelpel, selwan ranrustorik ntuam ki paoskin, "Ag kuipe pam natam ̃ol ipi?" Go

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about you?" The devil said "I have eaten three men." marik nen itok ki nrikinkin na, "Me ag?" Go ntuam ki na, "Kineu kaipe pam natam ̃ol itul su."

"And you?" And the man said "I have eaten eight men." "Me ag?" Go marik nen kina, "Kineu kaipe pam natam ̃ol ilatol ki."

The devil stopped and thought and was worried. Ntuam ina ito kai mrokin na "Kaipe en mrokin pan kaipe tok mroput."

He said "I want to eat this man who has eaten eight men, but I have only eaten three men.

I na "Me kineu ga ana kafo pam marik nen tok, me malfanen ga ki pe pam natam ̃ol ilatol me malfanen kineu apam natam ̃ol itol m ̃as."

And now he'll hit me" "Go malfanen ke fo lekor wat kineu kin to."

The devil thought until he couldn't think any more, he was up in the tree and he broke the branches, they came down and he really broke them.

Ntuam ien mromromro pankisa, ipato elag nait iof nra nait mai pak etan nra nait imakot wes.

When he broke the branch and banged the ground he broke all the branches and he frightened the man.

Selwan iofa nra nait mai tik ntan teflan namlas imakotkotwes pan kin imtaki marik nen ki.

He ran away and then the man sat and worried. Ki sef pan me marik nen me ki tok mroput.

When the devil ran away, the man came down and broke the bush to get home.

Selwan ntuam isef marik me isu, ga me namlas imakotkotwes reki esum ̃.

And that's where the story finishes Go ipi esuan natrausuen ki nom wes.

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Kalsarap, Story of Kalontan from Eratap

The story of Apu Ntan, Kalpong of Eratap (he died in 1922).

Natrausuen nig Apu Ntan marik Kalpong Eratap.

He told of of a fish, he said, "We have many fish, but this fish is a small one and it doesn't want to see light or be in a bright place".

I til nega naik itili nag "Akit tu pitlak naik lap me naik iskei ipi map ̃er naik ses me itap murin nag ke lek ko ko ur naor mram kai ures mau.

"But when he follows the beach he hurries to escape and hide in a place that is stone."

Me selwan iur nmalnawen itrapelpel sef nag ke kus naor nag ipi faat.

So, when the fish follows the beach, you see it hurry to escape, its tail moving quickly, after when it appears at the stone, it is not ashamed.", The meaning of Apu Ntan's story is very good.

"Or selwan map ̃er iur nmalawen kuleka itrapelpel sef namlen ifarfar top me selwan ipakor ki faat imer tap malier mau." Go natrausuen nig apu ntan napoten itop.

He said, "He is like the fish they call map ̃er, his many bad works are out in the open."

I tili nag, "Nega itaos naik nag rusoso ki map ̃er nawesien sa lap nega nag ito weswes kin itok enali.

Prayer, 1: He kills, 2: He steals other women, 3: He steals, 4: He covets, but with prayer all his bad work is out in the open.

Nalotuen 1 iwat napau 2 iplak namatu potae 3 ipnak, 4 itauso, me selwan nalotuen imai nawesien sa lap nega rumaui tok enali.

The beach is in light, the stone is dark and it is this small fish (map ̃er).

Nmalawen ipi namrem faat ipi namaliko go nega ipi map ̃er.

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Kaltap ̃au, Story about the devil of Nguna

I want to tell you the story of Nguna. Ana ga kataus natrausuen ni Egun.

On Nguna before, there was one of these men on Nguna island, where Peter Milne went to. There were people and there was a devil there. It used to eat. This is a true story I am telling. I cannot tell a false story.

Egun nrakpei, ipitlak natam ̃ol kin naur Egun, nen Peter Milne ipak es pa. Ipitlak natam ̃ol, me ipitlak ntuam iskei ito. Me ito pam. Natrausuen tilm ̃orien kineu ato trausi. Akano traus natrausuen psir.

This devil ate. He was going to eat this woman, but she just climbed.

Nfag ntuam nen ito fam. Ito fam pan ne ipan rake fam nmatu iskei me nmatu nen itrau fag.

He said "O, you climb, you will be the last. First I will eat this one I can see with clean skin [kin ka fo inruk ga ipami.]

Ina, "O, me ag kufag, ag p ̃a fo pi temlaap, kafei pam tenen kin aleka na na naskok imalmal wi, kin kafo inruk ga ipami.

But the woman stayed. She was scared of the devil. She stayed and the devil kept eating and eating.

Me nmatu nen ito. Ito me kipe mtaki ntuam ne. Ito pan pan, ntuam ito gohed fam ito fam, ito fam.

The woman was scared and she had a little dog. She said to her dog, "We'll escape." They took a canoe and escaped. They came, they paddled and came and came...

Nmatu nen ito pan imtak me ipitlak kori ses iskei. Inrik kori ses ga nen kin na, "Tak sef". Rapa raru me rasef. Ramai mai rapalus mai, mai, mai mai mai.

They were tired. They drifted on the ocean. They paddled some more until they landed at Krikai. They landed at Krikai. They climbed to the top of the hill.

Ramaus. Rato sal namos. Rai mer palus pan ramai sak esan rusosoki Krikai. Rasak Krikai. Rasak pak elag ntaf.

They climbed up the hill, and stayed on the hill. They were there and the woman had a baby.

Rasak pak elag ntaf, rato ntaf to. Me rato panpan go nmatu nen ito pan pan me ipitlak tesa iskei.

She had a boy. This boy and this dog, they stayed, then the child became a man.

I pitlak tesa me tesa nanuei. Rana ratkos to pan go tesa ga nen ki toto me plakori ga nen ruto. Tesa ga nen itoto pan kai pe natam ̃ol.

He said to his mother, "Hey, mother, why are you scared of cooking at night like that?" And his mother said, "I can't cook in the day. If I cook, I cook at night."

Me inrik mama ga kina, "E, mama, me tkanwan kin ag kuto maet kuk p ̃og tefla?" Go mama ga ina," Ea kano kuk aliat. Kakuk, akuk p ̃og".

Her child saw her cook at night and they ate dinner in the morning and they ate in the afternoon. And she would cook again for the next day.

Nlaken tesa ga ileka kuk ni p ̃og me rupami pulp ̃og pami dinner, me rapami kotfan. Me ke fo mer kuk p ̃og reki matol.

He said, "Why do we eat cold food?" And his mother said, "Because I can't cook in the daytime, because there is this devil who eats us, this side of Nguna island.

Ina, "Ito tu komam uto pam nafnag mlanr?" Go mama ga ina, "Nlaken akano kuk aliat nlaken kin ipitlak ntuam iskei kin ito pam kit, nanre ni naur Egun".

If I cook in the daytime, he will see the smoke and he will appear and he'll say "Aaa." Her child said, "No, he can't come."

Ka kuk aliat, ke lek nuasog kafak elag ke fo mai, ke fo fareki, me ina "Aaa," Tesa ga nen itli na, "Itik ga, ikano mai"

"How will he come?" And she said, "You will see, I will cook in the daylight, but I will say I cannot cook. And she said, her child said to her, "Okay, if you can't cook in the daytime, we will go and make a bow."

"Ke fo mai tfale?" Go ina, "P̃a fo leka, kamer kuk aliat, me atli na, kafo tli na akano kuk." Go inrik tesa ga inrikin ki na "Okay, ifuel kukano kuk aliat, upan upreg naas keskei"

"I will make you a bow." She said, "You make a bow, give me five arrows."

Ka gag preg naas. Kafo gag preg naas. Ina "P̃a freg si naas, p ̃a neu tu ki timen ke lim."

So he got the bow and arrows and went. He made her Ale ipreg naas ki na inom, bow, inom, arrow

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five arrows, he said, "Mother, now you cook." ipa. Imer ga preg timen ilim ina "Mama malfanen, ina malfanen kapreg, p ̃a kuk.

You cook in the daytime and we will listen. Then, she stayed, she cooked, she said, "You will see, you will cook again in the daytime. You will hear the devil speak."

P̃a kuk aliat, me tu fo nrogo. Malnen, ito, ikuk ina "p ̃a fo leka p ̃a mer kuk aliat, p ̃a fo nrog ntuam ke fo pes".

And then she cooked until the smoke rose high. She grunted "O the meat is ready, today I will eat it." You look.

Me malnen ikuk pan, pan, pan, pan nuasog ke pi pak elag. Inror "O ey napkas inom mes kafo pam wes." Kuleka.

The devil was calling out. Then the mother of the child said, "Do you hear, do you hear his voice? He says that today he will eat us."

Ntuam nen kin ipios [li]. Malen mama, ni tesa

ina "P̃a nrogo, p ̃a nrog nalen. Itli na mes ke fo pam kit."

And her child said, "Don't be scared." And she said to her small dog, "We'll go over there. I'll make a fence, and I'll put a door in it. I'll put a door in it and we'll go and hide."

Go tesa ga ina "p ̃a ta mtak mau" Me inrik kori ses ga nen kin na "Tak fak sampe ne tak,... p ̃a po lu meka preg tp ̃er. Kafreg fanis keskei, tp ̃er keskei. Me kapreg, nana, nmet wes. Kapreg nmet wes me tak fo pan kus tokos to."

You will be down below at the gate and I will be above, I will draw the bow.

Kup ̃a foto etan na gate me kineu kafo tu elag, kafo mpaki naas.

She said, "You keep cooking." Her mother kept cooking and called out agan, "O, ay". He went back up. Today I will eat meat.

Ina, "P̃a mer kuk." Mama ga ikuk go imer pios, "O ai", imer ler ipakelag pan, kam mes kafo pamwes, apamoro napkas iskei.

And he talked and paddled, he came and came and landed at the beach at Krikai.

Me ito pes me ito palus, imai mai mai na isak elau Krikai.

And she heard the devil yawn again. It yawned on high. It kept yawning. Its voice was loud

Go inrogo ntuam nen imer m ̃la. Im ̃la pak elag, inag, im ̃la a? "O ai" ina pak mrokin imer m ̃la. Nalen kin ipak elag.

He said he would come up, now he has not and he is on the hill.

Ki tli na ke fo sak mai malnen itapi to mau go ipakor ntaf.

I will shoot. As he went to shoot his first arrow. The devil swallowed it. He fired his second arrow. The devil swallowed it.

Ka fo tp ̃a". Malnen ina itp ̃aki timen pei ntuam itnoli. Itp ̃aki timen kaaru. Ntuam itnoli.

The third, fourth and fifth, he swallowed every one. So he told the dog to bite him. The dog bit and bit until it felt sick from it.

Kaatol, kaafat, kalim, itnol silua. Go inrik kori kin ikati. Kori ikati ikati pan inrog saki.

The leg jumped around. The devil felt bad (from the dog bite), it ran back to the sea and paddled a canoe.

Natu iskasook skasook pan pan inrog saki natu kori. Isef pak elau ipa raru.

The dog ran out. The devil was scared of the dog and he pushed the canoe. He paddled and paddled until he was on the ocean, and he was tired. He threw the paddle on top of the cross-wood (of the canoe).

Kori ifit paakor imtaki kori me isai ki raru, ipalus pan pan pan pan pan ga ito namos me imaos impaki nawes elag na nakiat

He rested until he was surprised by the dog hitting him. He was scared of the dog and he paddled again.

Me ito marmar pan pan pan ikrokur kori kin iwat nrokot, pan pa pak natik raru ina, imtaki kori me imer sar, imer palus.

He went on to the village. He drifted and landed there. He rested.

I pan pan na isak natkon talo, san kin isi pakes ina isal, ... Isak wes. Ito marmar.

He rested like that until he saw the dog appear close by. He was scared of the dog and he ran.

Ito marmar teflan pan pan pan go ileka kori paakor meltig. Imtak ki kori ifit.

He was below, and he went inside the house. And he went back outside. He looked and looked until he saw the dog, but the dog wasn't right on the road, the dog

Ito etan tefla me ito tolu kia esum ̃, ki em ̃rom. Me ito ler pak ektem. Ito leka teflan pan pan me ilelkau kori me kori itap leg ki napu mau.

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was going a different way. Me kori, iur naor p ̃otae.

He went around and came just to the edge of the door. He appeared at the edge there, and the devil saw him. He jumped, but he was slow.

Ilfek mai mai mai trau paakor natik nmet. Ipaakor natik ne tefla me ntuam ileka me ina ke sok. Me isok, me ifrak.

He jumped but he hit the wood of the top of the door. Isok me ikrel nana, nkas ni kros. Trau tau sal tefla.

And the dog bit him and bit him until he fell over. He fell down, and it bit off his balls

Itau sal itau sal me kori iwokim kati pan pan pan pan itarp ̃ek. Ina itarp ̃ek pak etan go ikaktof nana,

It bit off his balls. pol, na, p ̃ura ga. Ikatktof p ̃ura ga. Komkom ki ntuam itarp ̃ek [kai mat pe].

And it took his balls and went, it swam across, and came ashore at Krikai.

Me ini komkom ki na p ̃ura ga pa, iolwe me ipan los nrokot. Ipan pan pan... pak elag Krikai,

It went and saw this small man with his mother, and it spat out the devil's balls. And it said, "I bit them off"

pan lek kano ses ne plak mama ga, me ipak natkin teflan me ilai. Ilai na p ̃ura ni na ntuam ne. Me inaga ki, "Kai pe katli".

That is a true story I tell it to the children today. Tenen ga ipi natrausuen tilm ̃ori. Anig tesa nen ruto trausi.

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Kalfap ̃un, Story of natopu

Erakor village, there are lots of natopu Natkon ni Erakor, e ipitlak natopu inrus lap.

You see this wave on the sea. Kulek nao nen itu elau tu.

Atumret, and the big shark were in the sea, they were natopu there.

Atumret, go pako lep kin ratu elau tu rapi natopu tu kia.

Okay, you come to this place, Enainalop, where the Klan group stay.

Orait kumai pak e, esap kia Enainalop, san aKlan mana rupato.

Two rocks here, they are in the middle of Enainalop and Emetp ̃er.

Fat inru kia ratu nmato Enainalop go Emetp ̃er.

You go to Emetaikes, there is their chief who stays there.

Gar me rapi natopu tu kia, flesaur, go flep ̃og. Kupak Emetaikes, ipitlak naot gar kin itu es.

The natopu who stays at Emetaikes. Marik kin itu Emetaikes.

Elwaf, Elak there is a woman there, she is a natopu.

Orait kupak, a, .. A, Elwaf, Elak [mpromwal], ipitlak mtulep iskei kin itkos to, ipi natopu.

Then you go back to Elak Napuktau, the place where the Radisson is, there is a woman who stays there.

Ale kumer pak Elak Napuktau, esan kin a, Radison ipato, ipitlak mtulep iskei [itu sag].

She is a woman, but she is a natopu. Ipi nmatu, me ipi natopu.

This side, on the side, there is a natopu who stays there.

Nanre knen pak nanre gait, ipitlak natopu iskei itu es.

Those in the namkanr naflak. Teni naflak namkanr.

You come to Ekoftau. Teni tesa nen rutu, na na natopu gar a. Ale kupan pan pan kupak e, esap. Kupak Ekoftau nen pato.

There is a natopu who stays there. Ipitlak natopu iskei itu es.

At Ekoftau. But that natopu, he walks around on his bottom.

Ekoftau, Me natopu ne, ga isiwer ki p ̃agon.

Because he has no legs, he walks on his botom. Nlaken itik ki natuen, ga isiwer ki.

But he is a natopu. You go up here to where there is the new radio station.

Me ipi natopu, ale, kupak e elag esan kia rupreg radio station faum wes.

That is where Langtatalof stays. Ipitlak Lagtatalof itu wes.

And he is one of the natopu. Ga ipi natopu iskei.

Okay, then you cross over, you come to Elakles Ale kunrokot tefla, kupak e Elakles kin kapakor nanre ni

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where I was born, on the Eratap side, but they are the natopu who go around Erakor.

Ertap ki, me rupi natopu nen rulfekor Erakor.

They are there, they are natopu which are the naflak (clans). This naflak, that naflak, this naflak. There is clam, namkanr... ... .. Yes, if you are scared of a man, you go and tell the natopu.

Gar ruto, rupi, rupi natopu nen rupi naflak, a? Naflak ne, naflak ne, naflak ne, ipitlak kram, ipitlak namkanr. Ore iwel kufla maet ki nat, ag kupan. Kupregi pak natopu.

The natopu will quickly hear, he will hit that man. (N) But are you in the same naflak as the natopu? Does the natopu look after you? (K) Well, we are all looked after by God.

Natopu itrapelpel nrogo, ke fo wat nat ne (N) Me ag kuto ni naflak, pitkaskei ki natopu? Natopu ito lekor ag? (K) Ore welkia, akit tu to nalekoren ni atua.

But they are of the earth. Me gar ga rupi teni emermen.

God was first. Me atua ga ipei.

He looks after you. Ga kin ilekor wok.

But they are natopu, they don't do anything, they just stay there.

Me gar rupi natopu teflan to me gar ruta preg namrun mau, ruteflan m ̃as to.

They look after the village, eh? They watch over the village. (N) They don't do bad things? (K) Not to people.

Iwelkia rulekor natkon a? Rulekor natkon, (N) rutap preg nawesien sa mau? (K) Toklos natam ̃ol, itik.

They don't do bad things. Ruta preg nawesien sa mau.

But, the old man who is there at Emetaikes, he is the chief of all the natopu.

Me iwelkia olfala nen ipato esampe Emetaikes, ga kin ga ipi naot, ipi naot ni ser natopu ne.

And if some natopu wanted to hit a man, they must first ask the chief natopu.

Me wel kin tete natopu ifla mur na ke wat nat, ke fei paus kin ki.

Then he will say okay and they will hit their man, but if he says no, they can't.

Wel ga ke til ore, go ke fo wat gi, me wel itli na itik, rukano

... These natopu are the ones in the sea. Taos, gar ruto ntas a? Natopu nen rupi tenen ruto ntas.

And everything that is in the sea it is all theirs. Go serale nen ruto ntas, gar rupi serale gar.

Like bêche de mer, starfish, everything is theirs.

Taos pislama, tamra, star, [me naik], serale ne ipi serale gar.

You want to ask for fish, he will give it to you. Kumurin paus ki naik ke fo tuok ki.

But there are not many at Erakor at all, many people are scared of them.

Ha takwer. Takwer ga ipitlak, ipitlak tete nat nen kin ru, ipi natopu gar. Me ita top go ilap Erakor mau, nam ̃er lap rumtaki.

Many people are scared of snakes. Nam ̃er lap rumtaki takwer.

Seasnakes the same as land snakes. Mat ni eut ipo pi tkaskei, mat ni nam ̃las.

Lots of people are scared of them. Nam ̃er lap rumtaki.

Before, the old people long ago who didn't worship God, they prayed to the natopu.

Tetwei tiawi, tiawi ni tetwei tetwei, ga ruta lot ki atua mau, gar rulot ki natopu.

So if they wanted to fight or something, they would take a present to the natopu.

Wel rufla mur na ruk fak nafkal ko, rupreg nanromien tu natopu.

The natopu would lead them in a fight. Natopu kin ipei kir pak nafkal.

It's like this, if they wanted something, they would ask the natopu and they would take him a present.

Ko iteflan tefla, rufla mur namrun, rupaus ki natopu ki, ale rupreg tete nanromien.

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They went, if they put it, like, they know where it goes, they might put it in the saltwater, or they might put it here.

Rupan, rufla psi welkia rutae san rutkos, rufla psi ntas ko rufla psi sa.

They come, and they would go and look for him. (N) And are there devils in the village? (K) The village? O, before.

Gar rumai, me gar rupo pan leka, (N) Go ni natkon ipitlak tete ntuam rutokos? (K) Natkon, he, tetwei.

I know that long ago there were devils, but Atae ki tetwei, ipitlak tete ntuam, me.

Like, the place has got big, and they might be hiding.

Iwelkia naor kipe ki pe top me, rulakor to me rukus.

They might still be there, but they hide. Rulakor to me rukus.

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Toukelau, Story of Koaiseno

I'll tell you about this woman and this man. A, kagag traus nmatu iskei, go nanuei iskei, rato.

But they had no children. Me ratik ki tesa.

But a child appeared at a rock in the sea. Me ipi atlak tesa iskei ipakor fat elau.

This child appeared in the stone, then these two went to the sea and found the child there.

Tesa nen ipakor fat, mal nen gar rapak elau pa, rapamor tesa nen itu.

And they asked him, "Where are your father and mother?" The boy said to them, "I came from the rock."

Go rapaus kin ki, "Gag tmam go raitom wa?" Tesa nanwei inrikir ki na, "Kineu apakor fat".

And they said, "We haven't got any children, can you come with us?" And the boy said, "I can come with you."

Go ratli na, "Komam ratik ki tesa, me ag kutae skot komam?" Go tesa nanwei ina, "Kineu atae skot akam".

And they took him and went, they made him their son. Go rapo plake pa, rapregi ipi tesa gar.

They looked after him until he became a big boy. Rapo lekor wes pan go ipi tesa p ̃ur.

They made him into a good boy, they loved him. Rapregi ipi tesa wi gar, ranromi.

One time the father whipped him. Me nrakeskei go papa ga ifsei.

He got a branch and he whipped him Ipuet nkas me ifsei.

The child cried, and he thought back to the place where he came from.

Tesa ina ikai go ki ler mro pak esan ga itkos mai.

He began to walk to the sea, and his father called out. Ina ito, kai stat siwer raki elau, go tmen ipios.

The name of this child, Koaisen. Nagi tesa ne, Koaisen.

He walked to the sea, he was thinking about the place where he was born.

Isiwer raki elau, ga imro ki esan ga ipakor wes.

And the father saw and understood. Go tmen ileka go imro tae.

He walked to the sea and he called out, "Koaisen, come back."

Isiwer raki elau go ki pios, "Koaisen p ̃a ler".

Koaisen walked. Koaisen isiwer.

And he called again, "Koaisen, come back." Go imer pios, "Koaisen p ̃a ler."

Koaisen walked until he came to the water. Koaisen, isiwer pan pan go ki kam ntas.

He came to the saltwater and his father called again, "Koaisen, come back."

Ikam ntas go tmen imer pios, "Koaisen p ̃a ler".

He came to the saltwater and he sang, "Koaiseno koaiseno seno, nato wawa nato wawa meremo, koaiseno seno."

Ipan kam ntas go ipo lag ipreg nalag, "Koaiseno koaiseno seno, nato wawa nato wawa meremo, koaiseno seno.

"Koaisen come back." "Koaisen p ̃a ler."

Koaisen went into the water, and the water covered his knees.

Koaisen ipan ikam ntas, go ntas ipamau naputwen.

His father called again, "Koaisen, come back." Tmen imer pios, "Koaisen p ̃a ler mai.

And he went into the sea, the water covered up to his waist.

Go inrus pak elau, ntas ipamau esa.

His father had loved him greatly. Tmen ipe nromi itop.

His father loved him too much, he called out, "Koaisen come back."

Tmen inromi itop imer soso "Koaisen p ̃a ler mai".

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Koaisen moved away, and water came up to his chest. Koaisen inrus pa, go ntas ipamau esa.

But he saw that, his father loved him a lot, and he tricked his father.

Me ileka na, tmen inromi itop go isursur tmen.

He told his father, "Hey, our house is burning." Inrik tmen kin, "E nasum ̃ gakit isor."

Then his father turned himself around, he looked to shore.

Malen tmen itmen nrea, ile pak eut.

And Koaisen dived into the water and disappeared. Go Koaisen itut pak ntas, go ki puel.

And his father sang, " Koaiseno Koaiseno seno, nato wawa, nato wawa, meremo, Koaiseno seno."

Go tmen ipo lag, "Koaiseno Koaiseno seno, nato wawa, nato wawa, meremo, Koaiseno seno."

This story finishes here. Nafusrekwen ne inom esa.

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Toukelau, Story of Litog

Yes, there is our natopu here. Ore ipitlak natopu nigmam ni esa.

Our natopu, the natopu from here, it has been here from before until today.

Nigmam natopu nigmam ni esa, ga kin ito, ito ito pan, ito tetwei pakor mes.

But it is there, in the time of our ancestors our natopu was there.

Me ito, mal ni tiawi ni tetwei malen natopu nigmam ito.

And he chose a woman Go iptal, iptal nmatu.

He chose a girl, and they gave this girl. Iptal tesa nmatu, na ruk tua tesa nmatu keskei.

And they would give him this girl. Go rupo tua tesa nmatu iskei.

He wanted this girl, her name was Litog. Malnen imur na tesa nmatu ne, tesa nmatu ne nagien ipi Litog.

He wanted this girl and he sent a message. Me imur tesa nmatu ne go ito tp ̃olu na, tenen rusel nafsan ga, ki taosi kin,

He sent a message to his police. itp ̃olu polis ga.

He sent a message to his police (all the small animals that live in the sea).

Itp ̃olu police ga, olsem, ol smol smol samtig we oli stap log log sol wota.

There was the sea slug, .. Ipi atlak, na, litot

When the old people saw this they knew, the police took a canoe for this girl. They came and they went back.

Malen tiawi rulemsi rutae, na police rupa raru tesa nmatu ne, rumai ruler pa.

Some times [tamra] came and the old people knew. Tete nrak tamra, rumai tiawi rutae.

They were his police, they came for the woman. Rupi police ga, rupareki nmatu.

He did this until this day. I pregi pan pan pan naliati iskei.

And they said, we will catch him and we will put her there

Go runa, tuk ga kraksoksok me tukfan psi.

And they put her there alive. Go rupo pan ga psi im ̃ol.

Then they got ready mats for him, clothes, until it was enough and they loaded the canoe, they took the canoe and they left.

Malen ruga preg ptaki m ̃it, ruga preg ptaki nkal, pan pan inom rutatwe ki raru, rumsagi raru me rupa.

Because his house was up there somewhere. Nlaken esum ̃ ga, ipato elag esampe.

They took him everything and went, but he was on Ruga msag serale nen plake, pa me rupan me ga ki

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the big reef. He appeared there, he was above a hole.

pe pi nskau p ̃ur iskei a? Ipakor to, ito elag namoru.

They went and they found this reef, they knew that they would put it all there.

Rupa rupamor nskau nen ito rutae na ruk fo psi esa.

They all went and put it there, they took him everything until it was finished, then they stood up.

Go rukoi psi, ruga sat serale pan psi pan inom, ale rulao ki.

Took the woman, Litog, they put her standing with everything, and they went away.

Puet nmatu, Litog, rupsi ilao skot serale tu, me rukui pak em ̃ae.

When they went away it was like a wave, eh? It came and came and became this rock.

Malen rupak em ̃ae itaos nao iskei, a? Imai mai mai mai, pakor, fat ne.

That's all. Inom.

[iplake im ̃ol pa] .. and it is alive until today. Iplake im ̃ol pa, go iplake im ̃ol to, go im ̃ol to tuk mes.

It keeps appearing right up to today. Ito pakor tuk mes.

Litog. Because she is his wife, [...] Litog. Nlaken ipi nmatu ga, ilakor pi, ke fo to pan pan pan emermen ke fo plake puel, tefla .

Our natopu, from here, they give him a woman, they give him one that is alive.

Natopu nigmam ni esa, rutua nmatu, me rutua kin im ̃ol.

And he is still there, he is there until today. Go ga kin ito, ito tuk mes.

It's like that. Ale itefla.

As for our natopu, when he wants a woman, they would give him a live one.

Taos ni natopu nigmam ni esa, malen imur nmatu, rutua kin im ̃ol.

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Toukelau, Story of the stone from the small island of Erakor

(N) The small rock they found when they were making the hotel, you know.

(N) Me ag kutae natrauswen ni Popoi. Tete fat ses ni Eraniao? Fat ses nen rupamori malnen rupreg hotel, ni naur ses.

That rock? I have one. Ore. Fat ne? Ga kin aslat ito.

It was the chief's eh? The one the chief used to wear before

Ipi teni naot a? Tenen kin naot iofa malpei.

And this one, they worked, this one was there, they took it, it is like the heart.

Go tenen kin, ruwok, tenen ito sa, ruplake, ruofa, itaos heart.

Because the hotel that is there today stands right on our houses.

Go malen kin, malen i, tenen ruof na, tenen ilfek tefla, kutae na naot. Nlaken hotel nen ito mes, itu leg ki esum ̃ nigmam.

When we stayed on the island, it is my house that the hotel stands on.

Malnen uto naur, nakte nasum ̃ kin hotel itu wes tu.

So we stayed there, and my husband wanted to make a kitchen. "I will make you a kitchen then you go and get the firewood."

Ale komam rato, go nanuei neu, ina ke freg kitchen. "Ka gag preg kitchen keskei me p ̃a to preg nkap wes,

You will cook there." So then he dug the place where the wood would stand.

p ̃a to kuk wes." Ale malfane itraf, nam ̃le na nkas nen ke fo lao ki.

He dug and dug until he took it out here. Itraf pan pan pan pan go iwes lu esa.

I told my father, I told him and he said, "Tell your husband he should dig and he will find something." So he kept digging.

Apan til apu neu, anrikinkin go ina, "P̃a nrik marik kina, ke lakor traf, ke fo pam ̃or te namrun." Ale imer traf.

He dug until he took this out. [...] And they covered this bone with cloth.

Itraf pan kin go ipo slatlu tenen, iofa, ana awesi pan pai kin kina. P̃̃a lek tene, go ina naot kia. Go ntawotin ne ramer kulkro ki nkal.

They put it back then they buried it. Ramer psi iler pa, rapsi iler pa, ale ratan ki

It is there today, but the hotel blocks it. Ito mes, me hotel ki pe laokro.

The hotel blocks it, the rock, that [kin awesi to] Hotel ilaokro to, fat ne, ga kin awesi ito.

Yes, the chiefdom, the chiefs have this Ore iwel nafinaotan, naot kin ruplak tene.

And so it brings peace. Me wel kin ipreg, ipreg tmat,

If they want to make peace, they see him wearing this, they know he is the chief.

iflamai na ke freg tmat, ruleka na iof tene, rutae na naot ki.

People who cause fights, they will recognise him because he is the chief.

Ke fes go natam ̃ol tenen kin ru, preg nafkal, a, ruk fo tae nrogo, nlaken ga ipi naot.

When he talks and men are fighting, they will respect him.

Malen ipes go nam ̃er nen rupreg nafkal, ruk fo pak etan.

Because he is the chief. Nlaken ipi naot.

This stone, before they didn't have knives. Fat ne, mal pei rutik masmes.

They had no axes. They didn't have all the different things. But they worked.

Rutik ki kram. Rutik ki serale fserser. Me ruweswes.

They worked.. they made things from clamshell, oyster shells.

Ruweswes ki. Gar rutmer preg ptaki pur, lisan, pur kram, pur flefil.

They made it, it was their knife. And they worked with it. They cut canoes with it.

Rupreg ptakin ipi masmes gar. Go ruweswes ki. Rutai raru ki,

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Wood for the house or whatever, they cut it all, they made it to be their knife.

nkas ni nasum ̃ mana tefla, rutai ki serale ne, rupreg ptakin ipi masmes gar.

And as for the stone I talked about, they worked all sorts of things with it.

Ale taos fat nen ato tli, ruweswes kin ki serale ne.

And it was very smooth. Me im ̃asenrsenr wi, olsem ismut kut.

There is a hole in the middle so they would push string through it.

Ipitlak nam ̃or em ̃aloput. Ale rupo sai ki nmarit wes.

Yes, my husband found that stone. Fat nen, marik neu ipam ̃ori.

They buried it again. It is inside the hotel, the hotel is blocking it.

Rakulkro, ramer tanki. Ga kin ito em ̃rom hotel, hotel ilaokro.

Only him, the chief, they put him there. Ga m ̃as, naot m ̃as, kin rupsi ito esa.

We didn't know he was there at all, but every time.. Komam rata tae mau, rata tae na ito esan mau, me sernrak

Say when we would go and wash in the afternoon in the sea, he would go and wash and we would hear him washing.

malnen taos kotfan komam uto fan, go ilos elau, malen ipan los elau, komam unrogo na ilos.

He was washing. Or sometime if he was wandering around the big yard.

Ga kin ito los. Ko tete nrak iflapan sari elol p ̃ur

He is like any big animal that runs to our kitchen. Itaos tem ̃ol p ̃ur prakot na ifiit mai imai mai mai pak na kitchen nigmam.

He vanished, he's quiet. Because he's gone to his place, but many times he washes in the sea.

Ipuel, ki pnut. Nlaken ipak nam ̃len, me nraklap ilos elau.

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Toukelau, Story about another Natopu

Are there other natopu (spirits) in the village? (T) There are, at Tassiriki, the Radison.

N) Me ipiatlak natopu kaaru ni natkon? T) Ipiatlak, Etasrik, Ratison.

At Tassiriki there is a female spirit. Etasrik ipiatlak mtulep iskei itkos.

She is there. Ga me itkos.

Her name is Lisau. Nagien ipi Lisau.

She is there looking after them. Ga me itu lekor ga esa.

They are spirits, but they know people, they know the villagers, they look after people.

Rupi natopu me rutae nam ̃er, rutae natam ̃ol ni natkon, lekor ptaki natam ̃ol.

This one does something wrong, Tenen kin ipreg tenamrun itakel.

They are there first like he knows that doing something is wrong, he is there first.

Rufei kin ki teflan kin itae nen preg namrun itakel, ifei kin ki.

And the man sees what I'm doing, it's not good. Go natam ̃ol ito mro tae na tenen kin apregi, ita wi mau...

Then, bad thoughts, people's bad thoughts about their friends, he takes a small present and gives it, "You will hit me."

Wel, namroan sa ni natam ̃ol, natam ̃ol imrosaki, wel tete natam ̃ol imrosaki tete aslen, isel tete

nanromien ipan tua ki, na "P̃afo neu, p ̃afo neu watgi."

He will bring it, like, like, people take it and give it. Ke fo pregi taosi kin, taosi kin natam ̃ol nen isel nanromien ipan tua ki.

Then if another person is sick, because another gave the natopu something, if he made him sick, then he would go to a kleva who would know how to uncover his sickness.

Malen kin natam ̃ol karu nen ifla tu msak, nlaken kin tekaru ki pe pan tu natopu ki. Ifla tu msak, pan pan ale ilel na, tete munwei nen ke tae pamor nlak namsaki ga.

He would say, "He gave it to your natopu." And he would say, "Go and get some offerings and leave them, and I will give them to him, I will go back with you." Like that. There are people whose thoughts aren't straight. It isn't a good fashion, it is a bad fashion.

Pan ke fo tli na, ke fo tae nrikin ki na, "Ga kin itu

natopu kik". Go ga ke fo mer tae nrikin ki na, "P̃a mer sel tete nanromien mai tau kin, me kineu kafo pan ga psi, me kafo plakek ler" Tefla, ipitlak tete natam ̃ol nen kin namroan gar itakel, ruto. Me itapi sup ̃ wi mau, ipi sup ̃ sa.

Natopu is like that, it cares for people , but if a man is angry with his friend and he gives an offering, then he will do whatever the person making the offering wants. Like that.

Natopu iwi inrom, inrom ser natam ̃ol, me malen kin nat iskei imaet ki aslen, me ipan tua tete nanromien ga ke fo pregi taosi kin nanromien nen rupan tua kin. Itefla. Natopu itefla.

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Toukelau, Story about Litapurog

The story from here, it has a grandmother and a mother.

Natrauswen ni sa, ipi atlak, imer piatlak na, ati iskei go mama iskei.

They had one girl who lived with them. The girl's father had died.

Rapitlak tesa nmatu iskei iskotir to, tesa nmatu ne, tmen ga ki pe mat.

The mother and grandmother stayed with her, until once they wanted to make laplap.

Me mama go ati kin raplaker ruto, ruto pan nrakeskei go runa ruk freg kapu, runa ruk freg kapu.

And they said, the mother and grandmother said to the girl, "You go and get saltwater from the sea for us."

Go mama go ati ranrik tesa ki na, tesa nmatu ki na "p ̃a fan gakit sao ntas elau.

Because in those days they got saltwater, they didn't pay for salt like today.

Nlaken mal pei, ga sol ga ntas, ruta pakot sol taos mes mau.

The child went, she took a bottle and went to the sea, she took a coconut shell so she could get salt water.

Tesa ipa, islat las naniu, ipan na ke sao ntas.

She wanted to go, then she went missing, but there is a woman who is there, in the middle of the road.

Ina ipan kai puel, me ipi atlak mtulep iskei, ga ito nmal napu.

This woman is Satan, like a devil. Mtulep nen itaos na, ipi na setan, ga itaos ntuam.

She is the devil, and there is a cave there, the girl she went to the sea.

Ipi ntuam, me ipitlak erfale ga ito, tesa nmatu nen ina ito, ipak elau pan na iler na imai.

And the devil held tight and put her inside a hole in the rock.

Go ntuam ki puet soki, ipuet soki kai psi ranru to em ̃rom, rato nfal fat.

The mother and grandmother stayed until the girl didn't come back. They went to the sea to look.

Mama go ati rato pan pan ki tesa nmatu ipuel. Rapan pan pan le pak elau, pan.

Her mother went to the sea, to look for her but she was not at the sea, and she knew that he had got stuck along the road.

Raiten ipak elau pa ler aki me ipuel elau, go itae nen kin, ki pe mai kon nmal napu ki.

She went and saw that she was in this cave here. And she sang, she called out, her name Litapurog.

Ina ito kai pa, ipan, ipam ̃ori na ga kin ito erfale esa. Go ilag isoso, nagien Litapurog.

But she who was in the rock was called Tam ̃am. Me tenen ito nfal fat nagien Tam ̃am, nagien Tam ̃am.

But [tetau] this woman called Litapurog. Me tetau nmatu ne nagien Litapurog.

The mother wanted to go, but she tried singing: Litapurogo, Litapurogo pa taf em ̃ae e, pa taf em ̃ae e.

Raiten ina ipa, me itraem soso, ilag: "Litapurogo, Litapurogo pa taf em ̃ae e, pa taf em ̃ae e.

So Litapurog spoke, she spoke inside, she talked to her mother above.

Ale Litapurog ipes, ipes em ̃rom, ipo pestaf raiten pak elag.

Like that. She sang "Anag kataf me ati tag mama, ifla mi awe, ifla mi awe."

"Anag kataf me ati tag mama, ifla mi awe, ifla mi awe.” Tefla itefla.

"Litapurogo, Litapurogo, p ̃a taf em ̃ae e, p ̃a tafe mai e." Her mother called out and said “Come out.” And she answered from inside, singing "Anag ka tafe, me ati tagmam, a iflamiawe, iflamiawe". Litapurog said she wanted to come but soon the old woman would cry. And that's it

Litapurogo, Litapurogo, pa taf em ̃ae e, pa tafe mai e. Olsem mama blog hem isingaotem se you kam, you kam aotsaed. Ale hemi ansa insaed se "Anag katafe, me ati tagmam, aiflamiawe, iflamiawe". Olsem Litapurog iansa se mi wantem kam, be, Bambae olfala ikrae. Olsem nao ifinis long ples ia.

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Toukelau, Story of Marik Tap ̃es

The chicken and the swamphen were friends. They stayed at the same place.

To go tap ̃es rapi atlak ratmer pi asel kir rato ur naor iskei.

Then one time they said they would go for a swim. Me nrakeskei go ratli na rak fan los.

One afternoon they said they would go and swim in the sea.

Kotfan nrakeskei go ratli na rak fan los elau.

So they wanted to go for a swim in the sea. But because of the comb..

Ale rana rato rapan los elau. Me nlaken nser ne, ..

This one is the swamphen's comb. nser nen to isun to nki. Ga teni tap ̃es, ipi nser ni tap ̃es, tene, ipi teni tap ̃es.

But this one is the chicken's. Me tene ipi teni to.

Like that. Gawan ki.

Okay they went and swam in the sea. Ale rato rapan los elau.

But because the chicken had coveted the swamphen's comb,

Me nlaken to ki pe lewi ki kom ni tap ̃es.

Then they had gone swimming and the chicken said to the swamphen, "You stay here first and I'll get out."

Malen rapato los pan, go to inrik tap ̃es ki na, "Ag p ̃a fei to me kineu kafei sak.

He wanted to get out and get dressed. Ina ipa na ikal ki nkal ga inom.

Then he quietly stole the swamphen's comb and put it on his head.

Me imailum pnak lu kom ni tap ̃es, ipas kin npaun.

He escaped and went, then the swamphen swam until he came to get dressed. Then he looked for his comb, but it was gone, because the chicken had stolen it and gone.

Isef kai pa, me tap ̃es ipen los, ipen los pan pan na imai na ikal ki nkal ga pan inom. Me ilel kom ga me kom ga ipuel, nlaken to ki pe pnakon pa.

And the chicken had the comb. Me ni to kom ga ito.

The swamphen felt bad. Tap ̃es inrog tesa.

The chicken stole the comb from the swamphen. To ipnak kom ni tap ̃es.

He was happy because of it, and he went around the house and he showed off, because he had stolen the comb from the swamphen.

Isemsem wes go ki pe tu ur esum ̃ ur narmal, itu fefek ki kom, nlaken kin ipnakon, kom ni tap ̃es.

But the swamphen wanted to get dressed, but he saw that his comb was missing.

Me tap ̃es ina ipan na ikal su, me ileka ki kom ga ipuel.

And the chicken's comb was there. Me kom ni to, ito.

And he wanted to get it and he he put it on his head, but he felt bad.

Go ina isati kai psi npaun me inrog tesa.

He was scared and he ran and hid in the bush and he still runs around in the bush.

Imaet go ki sef pan kus nam ̃las, ipan kus nam ̃las, go ki tu ur nam ̃las.

And today you can find the chicken around the house because he stole the comb from the swamphen.

Go mes kutae pam ̃or to kin itu ur esum ̃, nlaken kin ipnak kom ni tap ̃es.

The swamphen was ashamed of the chicken's comb because it was small and he ran off into the bush.

Tap ̃es imalier kom ni to, nlaken ises go ki sef pan kus nam ̃las.

The story of the chicken and the swamphen is like that.

Nafusrekwen ni to go tap ̃es itefla.

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Kalfap ̃un, Story of Katapel

There are two women, they live up at Bufa. Ipitlak e nmatu inru, rato e elag Ep ̃uf.

Okay, they come down to the water at Emten. Ale rato mai pak elau Emten.

At this time the old people carry everything. Malen tiawi ruto sol serale.

They take everything to a feast, dance. Ruto sol serale pak nana, nap ̃laki, nlauen.

Okay, everytime they go. They take everything. some take yams, some take naos (hog plums), some take bananas, this one takes shellfish.

Ale senrak rupa, rusol serale, tete rusol nawi, tete rusol nmal, tete rusol nanr, iskei ito sol ga kai.

They live in the bush, in those days Emten had no saltwater. She would get shellfish.

Gar ruto nam ̃las, nrak pei Emten itik ki ntas, ito sol ga kai.

They lived in the one house, Liportani with Katapel lived in one house.

Me gar rato esum ̃ iskei, gar Liportani, Katapel go Liportani, rato esum ̃ iskei.

So Katapel goes up and gets shellfish, she goes to where there is a rock.

Ale, Katapel ipak elag isol kai, ipak esan kin fat itkos.

She turns the rock and she gets shellfish. Ip ̃elgat fat tefla isol kai.

Finished, she goes, she leaves the rock closed. Inom ipa itao fat ip ̃on.

She goes back to her house, she takes the shellfish. Ipak sum ̃ ga pa, ipreg kai.

She gets the food, they eat, then Liportani is jealous. She says. "This woman who is here, she goes and gets shellfish, but where from? There is no sea around here."

Ipan ipreg nafnag, rufam, ale Liportani ijalus kin a? (N)I fetkasu? (K) Ifetkasu ki, ina, "Me mtulep nen to ga ito pan sel nana, kai esua? 22 Itik ki elau sa."

So she asks, "Where do you get shellfish from?" Ale ipaus ki na, "Ag kuta pan sel kai sua.

She says, "I get it from the sea." Ina "Ato pan sati elau".

Liportani asks and asks and asks. Liportani ipaus ki, ipaus ki, ipaus ki.

Katapel doesn't want to talk about it. Katapel imal to tli.

Once Liportani hid from Katapel, she hid, she watched Katapel go.

Nrakiskei Liportani ikuskor Katapel, ikuskro to, ileka Katapel ipan.

She went and turned the stone, she took shellfish, she took it until it was finished, then she turned the stone, she took the shellfish and went.

Ifan inrea fat, isel kai, isati pan inom mer tao fat, ga isol kai pa.

Liportani went and turned the stone, finished, she took the shellfish, but she forgot to leave the stone again.

Liportani [ifa inre fat], inre fat inom, isel kai, me imetpakro nen ke mer tao fat ke ler.

Saltwater flowed. Ntas iser.

Katapel was at home and she heard the sea flowing. Katapel ipato esum ̃, go inrog ntas iser.

She ran. Ifit.

She ran to Ewenesu, she tried to stop it, to pull it to stop it.

Ifit mai pak Ewenesu, itraem nen ke pnoti kia ke fueti nen ke pnot[i].

It was too heavy, the water was too heavy. Ki pe mten top, ntas ki pe mten top.

She left, she came to Elaknapuktau then the sea [itik kin] it came and came to Elaknapuktau.

Imer tao, imai pak Elaknapuktau, me ntas, itik kin imaimaimai pak Elaknapuktau.

It was heavy. Ki pe mten.

She left Elaknapuktau and she ran. Itao Elaknapuktau, me ifit.

She came to Emetaikes. Imai mai mai pak, e Emetaikes.

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She tried again to stop it, but it was heavy, too heavy.

Imer trae nen ke pnoti, me ki pe mten kai pe mten top.

Then she heard the seawater Ale inrog ntas.

It came and came to the island, then the water split into two.

Imai mai mai ipak naur, ilao tu naur ale, ntas nen ina imai inran.

One flowed on one side, the other flowed on the other side.

Karu iur nanre karu iur nanre.

Katapel was in the middle. Katapel itu maloput.

She came and came to the point, the point of the island.

Imai mai mai mai na ipak nagis, nagis ni naur.

She heard the water [ ] Inrog ntas ga, ina ipi fat tap ̃o kai tu, ga kia ien nagis Elakatapel.

The water flowed and was gone. Me ntas ki pe ser kai pe pa.

That is the end of this story. Ipi nametp ̃agon ni natrauswen ne.

Liportani is there, she came, she is at Emten. Liportani ipato, imai ipato ga Emten to.

She is there in the sea, at Emten, and she is a turtle and stays there. She changed into a turtle.

Ki pe pato ntas p ̃ur nen ipato Emten, go ipi afsak me ipa tkos to (N) nlaken iku ipi afsak? (K) Nlaken ki pe, welkia ki pe jenj , a? Ki pe plim.

Then she became a turtle, she is there in the sea. Kai pe mai pi afsak, ga ipato ntas to.

That's the end of this story. Ipi nametp ̃agon ni natrauswen ne,

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John Maklen, Story of the Flying Fox

The story of the flying fox, I will tell the story of the flying fox.

Natrausuen ni mantu, kafo traus mantu nen kin itok Efat.

The flying fox is at Rentapau, in the past it was at Erromango.

Or mantu nen ito Erontp ̃au tetwei ga ito pan, ito pak Ermag.

It stayed until it wanted to go to Erromango, go back to Erromango, and one day it it layed two eggs.

Ito esan to, pan pan imur ke fak Ermag, go imer pak Ermag pa, go naliati iskei ipan go kipiatlak atol, ipitlak atol me mantu nen ipsol ki atol inru.

And these two eggs were at Erromango. Go gar atol nra nen rapato Ermag.

And the people at Erromango wanted to hit him, and he said, "I will give you these eggs to stay here."

Go nam ̃er ni Ermag runa ruk watgi, runa ruk watgi, go kitli na, "Ka fo gamus tao atol nen rak fo tok esan tok."

You will look after the eggs, but I will return to Efate. Akam ko fo telekor atol, me kineu kafo mer ler pak naur nig Efat.

And today he lives on Efate. Go mes imai tok Efat.

And the flying fox stays at a place called Ewor, he is there today.

Go mantu nen ito esan rusosoki Ewotas itok mes nen.

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John Maklen, Story of Asaraf

Asaraf, he was a man from long ago. Asaraf, ga ipi natam ̃ol ni tetwei.

We heard our Apu and Ati tell us about this tall man, very tall

Go komam unrogo kin apu me ati nigmam ruto nigmam trausi na ipi natam ̃ol nen ipram pe pram kotkot.

Then he wanted to go to Erromango. Malnen ina ke fak elau pan sari go imur na ke fak Ermag.

Then he walked through the sea to Erromango, and the water reached his knee.

Malnen isiwer ur ntas kin ipak Ermag, go ntas ipamau nap ̃utwen.

His chest wasn't wet. Nanrum ̃en ruta lom mau.

He went to Erromango and came back. In those you could be on Efate and see Erromango.

Me imai pak Ermag pan kai mer ler pak Efat go naliati iskei kutae to Efat go kuto lek Ermag.

Very close. Em ̃eltig m ̃as.

But those from Efate made him angry and he pushed Erromango away, he put his head in the sea and sprayed it around.

Me teni Efat rupregi imait go itrau tof nrus ki Ermag imer inrus pak em ̃ae me welkia ina ilao ki np ̃aun pak ntas teflan.

He made it so the sea rose. Me ipregi teflan go ntas ipo puk.

He tossed his head in the sea and made the sea rise. Welkia, ipreg np ̃aun ipak ntas teflan me ipul ki np ̃aun teflan, nen kin go ntas ina ipuk.

And you couldn't see Erromango. Go, kupo kano lek Ermag.

Then he stayed on Efate until the time he was dead, and the old people from here buried him, but because he was so tall they had to bend him in three.

Go mal nen kin itok esan to, itu Efat to to pan pan mal nen kin imat, go tiawi ni esan rupo tan kin me nlaken ipram top go rupo p ̃elkin itol wes, up ̃elkin itefla, imer teflan, imer tefla.

They bent him in three. Rup ̃elki, itol wes.

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John Maklen, Story of Mumu and Kotkot

The story of Mumu and Kotkot, it is not an empty story, it is a story that is still alive.

Natrausuen ni mumu go kotkot, ga itap pi natrausuen p ̃al mau, ga ipi natrausuen nen im ̃ol.

So Mumu and Kotkot they were walking around Vanuatu.

Taos mumu go kotkot gar rato siwer usereki nlaun nig Vanuatu.

To Banks and then back to Aneityum. Pan pak Banks pan pan kai mer ler mai pak Aneityum rato siwer tefla.

But the places they stopped at were Tongoa and Emae. Me san kin ratkos ga ratok naur nig Etgo go Em ̃ae.

They are their islands. Rapi naur negar.

They always have their road along here, it goes straight. Go sernrak rato ipitlak napu negar iur esa kin imai kin iteflan pan pan pan ileg pan.

It goes along the saltwater, to Erromango, Tanna, Aneityum.

Ur ntas kin ipan pan pak Ermag, pak Tanna, pak Aneityum.

Then it comes back. Kai mer ler mai.

And they stay there, they look to see if anyone is behaving badly and they go and hit him.

Go gar rapi tenen kin ratu teflan welkia ratok lek natam ̃ol, nat nen ipreg nawesien sa go rakfo watgi.

Sometimes they punish them, they make someone sick. Tetenrak ratuaki sup ̃tap ̃ rapregi ratuaki namsaki.

But they make them come alive again. Me rak fo mer pregi ke m ̃ol.

But sometimes they make them die. Me tetenrak rapregi nen kin ke fo mat.

They will be dead. Ke fo mat termau.

And many times they come out in people. Go nrak ilap ruto pakor ki natam ̃ol.

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John Maklen, Story of a natopu

And that natopu (spirit of place) which stays there, it is our natopu, every Erakor person is scared of it and calls it Marik (mister).

Or, Natopu nen kin ito esan ga, ipi natopu nigmam, ser natam ̃ol nig Erakor runomser mtaki natopu nen kin rusosoki Marik ni Eluaf.

When you make some mistake, Marik will punish you, maybe he will make you sick.

Selwan kupreg sap ̃ namrun Marik ke fo pei tuok sup ̃tap ̃ ses welkia itaosi kin ituokin ipregi kumsak.

But there are people who will give you leaf (medecine) to drink and you will live.

Me ipitlak natam ̃ol nen kin ke fo mer negag preg naulnkas nen ke tuok kin p ̃a min gi, go p ̃a fo mer m ̃ol.

People who live here have leaf medecine for Marik. Natam ̃ol nen ruto esan to rupiatlak naul nkas ni marik.

But Marik, in the time of darkness, they were giants, warriors, many of them and they fought the warriors of Eratap, Pango and Mele.

Go marik, tetwei malnen kin, mal ni nmalko, rupi nafet rupi m ̃au, m ̃au rulap, ruto preg nafkal toklos m ̃au ni Ertap, me Ep ̃ag, me Em ̃el.

When they were here, you know, Marik became a man, a clever man.

Malnen kin ruto me kutae marik ga inrus pi natam ̃ol nen ipi kulru.

So if something is going to happen, he will tell everyone about it first.

Welkia tenamrun ke fo mai me ga ke fo pei inrik nam ̃er lap ki.

They were there until the time Christianity came and he told many people that something was happening.

Selwan ruto to pan pan welkia nalotwen ina ke fo mai go kinrik nam ̃er lap kin ipiatlak tenmatun iskei.

That it would be a good thing. Ke fo mai tenen ipi tenmatun wi iskei.

"And you will all go to this new thing that is coming." "Go akam ko fo nomser pak namrun nen kin ke fo mai. Akam ko fo nomser pak es."

"But I will stay in our kastom." Until today. "Me kineu kafo gakit tok nanre nig natopu." Tuk mes nen.

And that is Marik who still stays there. Go ga kin ipi marik kin ita tok mes nen to.

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Harris Takau, Story of Marik Tap ̃es

I want to tell you all this small story Amurin na kagakit traus natrauswen ses iskei.

The story is about Mister Tap ̃es Natrauswen nen ipakor Marik Tap ̃es.

Tap ̃es is a bird which we say eats all our bananas. Tap ̃es ipi man iskei nen kin nrak ilap tu tili na ito preg sa ki nanr gakit.

You plant bananas, Tap ̃es goes and eats them, but his wisdom is what I want to talk about.

Kulao nanr, tap ̃es kin ke fo pan pami, me nametmatuan ga kin ipi nlaken kin amurin na kagakit traus.

One day he called many birds to one place. Naliati iskei isos man lap rupak naor iskei.

"I want to talk with you because we are birds. "Me amurin na kafestaf mus nlaken akit tu pi man.

Why does the hawk hurt us, and eat us? Me itfale kin mal ito preg sa ki kit, ito pam kit.

Some days he stays away. Tete naliati ke fo pato em ̃ae.

He sees us here. Ilemis kit tu to.

He comes and does bad things to us. I mai ipreg sa ki kit.

But we are a group." Me akit tu pi talpuk iskei."

He said to them, "I want us to come together to make a canoe."

Ito inrikirkin na, "Amurin na tuk mai pak naor keskei me tuk tai raru keskei".

And all the birds said, "How will we cut it?" Go man lap runrikinkin na, "Tkanwan tuk fo tai."

"I will show you. "Kineu kin kafo pei ki mus kin.

How we cut a canoe." Tkanwan tuk tai raru.

And they came together in one place and he said they would cut a canoe.

Go rupak naor iskei go itli na rufan tai raru.

They cut the canoe. Rupan tai raru.

They got the wood, the wood would be 'nel' wood. Rusol nkas, nkas nen ke fo pi nel.

They went and arranged it so they could be in one place.

Rupanpanpan rupan pregi ruto naor iskei.

They chopped the tree, the 'nel'. Me ruwat, rupkasai ruwat ne na, nkas nen ipi nel gar.

They hit it a second, third, fourth time. Pan tkal karu katol kafat.

They worked it until it looked like a boat, floating. Rupregi panpanpan itaos pot iskei, ito sal.

But he said that it was time to come together. Me itili nag mal teflan tuk fo pakruk.

Many birds came, flying fox, owl and tap ̃es. Man lap rumai, mantu, sokfal, tap ̃es.

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He was the chief now. Ga kin ipi naot.

All the birds came to stay at one place. Ser man lap nen runomser mai tu naor iskei.

And he said, "I want to tell you we should cry out", the pigeon cooed, the rooster crowed, each of the birds did their work as they knew how, the flying fox cried.

Go ina "Amur na kanrik mus ki na tuk ko kol", mapul ito p ̃anrer to ito tar ser man runomser preg na nawesien gar teflan kin rutae, mantu ikai.

Then they went to the boat and he said "Now we'll stay here."

Malnen rupan tu raru gar nen tu go kinrikirki na "Malnen tuk tu

Every animal called out at the top of its voice. Ser tem ̃ol nen ruknomser preg naler ke fak elag.

But you look, the hawk flew off the hill. Me kulek mal ipes ntaf.

He left the hill and came. Itao ntaf mai.

You see, truly. Kule perkati.

Then he came, (tau) flying around us until he finished.

Malnen imai mai mai mai kefo tau nrir lfek ki kit pan pan pan inom.

He flew off a long way. Ke fan pato em ̃ae.

Then he came back, he wanted to get us or something.

Malnen iler mai mai mai mai na imur na ke kin kit tefla.

And we scattered. Go akam ko frafer.

But he came and stuck his claws in the middle of the bananas.

Me ke fo, ko fo lulki naknin rufak nmal nanr pa.

And it is your time now, our time to cover him, to kill him.

Go ipi mal gamus nen kin itu ko p ̃akro tuk krakpni.

They heard him and stayed there. Runrogo kai tu.

They called, the pigeon shouted, but he cooed. Ruto kol mapul ito kol me ito p ̃anrer.

Each bird followed its habit. Ser man nen rupreg sup ̃ nen ruto pregi.

The rooster crowed and the hawk left the hill. To ito tar, go mal itao ntaf.

"Eh, here he comes." E marik go ki mai.

They were there until he came down, came and put his fingers in the way that he does.

Rutu panpan panpan mai imai tulfekir mai ito preg nragnaknin teflan kin ke fo.

He showed them, he came down, grabbed something to eat, then he went a long way, then he came back.

Ipo to pei kir kin pak etan teflan ke fo nrakut tete pan pami, mal nen ipato em ̃ae pan pan po na ler na imai.

And Tap ̃es said "He will come, he will grab hold." Go tap ̃es inrikir ki na kin, "Ke mai malfanen ke mai ke fo nrakut tete ki.

"Then you look, he will stick his fingers on top like this, then he will come down, down, down."

Mal nen kuleka iwel preg nragnaknir, rupak elag tefla, malnen imai mai mai mai pak etan.

"And we'll go our different ways, but he will put his fingers in the banana."

Go tuk fa fserser me ke fo lul ki naknin nmal nanr.

And it is their time (for revenge), they kill him. Go ipi mal gakit nen tuk krakpni.

They watched and the hawk flew down around them until he finished and flew a long way away, then he looked like he was going to fly but his fingers were ready.

Ruleka go mal imai nrir lfekir panpan inom, pan pato em ̃ae trau, preg nafarun teflan traus nrir pe nrir me nragnaknin rupe pes.

Then he came close to grab some of them, and they scattered.

Malnen imai mai mai mai ipak m ̃eltig na ke nrakut tete kir teflan go rup ̃amaot

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But his claws stuck in the banana. He tried to get out but he couldn't because the banana is soft, that's the boat he chose.

Me nragnaknin ilul patu na nanr tu. Ipregnrogo nen ke freg lua, me ki pe kano nlaken nanr imailumlum, pot ga nen kin imtalua.

He got wise I metmatu pregi.

As he put his claws into the banana he tried to fly away, but he couldn't.

Malnen kin ilul ki nragnaknin rupato nanr ipregnrogo nen kin inrir nen ke freg lu nragnaknin me ikano.

And it is the hawk that they covered, they cut him and the flying fox bit him.

Go ipi mal nen rupakro, rutai me mantu ikati.

But every bird covered him and his life was finished, he died.

Me ser man nen runomser plakro, go nam ̃olien ga inom, imat.

And that is where this small story ends. Go ipi esuan natrausuen ses nen ipamau wes.

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Kalsarap, Story of two stones from Ekasufat

There are two stones at Ekasufat rik. Ipiatlak fat inru ni Ekasufat rik.

They talked to each other, these rocks, until they decided to go down to the sea.

Rato puserek, fat nra nen rato puserek pan pan go [rakai temen] nrikirki na ramur rak pa tu elau.

And the small stone said to the big stone, "You go first"

Go fat ses inrik fat p ̃ur ki na, "Ag p ̃a fei.

I will come behind." Me kineu kafo inrok."

..and the the big rock said to the small one, "You go first down there, I will meet npasil, we will go in the ocean, nen natam ̃ol ru to paus we will be in the middle.

Go raipregi pi raitmer psaplil kir pan pan go fat p ̃ur inrik fat ses kina, "Ag p ̃a fei, p ̃a fei pan pato etan, me neu kafo net npasil kik me tak fo pan patu namos, nen natam ̃ol ruto palus, akit ta tu maloput".

The small rock told the big rock, "You go first and I will follow."

Malen rapreg ki pi nafsaplilwen. Fat ses inrik fat p ̃ur kin na, "E, Ag p ̃a fei me kineu kafo inrok."

And the big rock said, "You are small, but I am big." Go fat p ̃ur inrikinkina, "Ag ag kuses, me kineu atop.

Until the small rock said, "Alright, I will go first." Malen kin ag p ̃a fei pa, neu kafei, kainrok na kam pasil kik go tak fo pa. Rapreg ipi nafsaplilwen panpan go fat ses ina, "Orait, kineu kafo pei.

And the small stone stayed up high, it rolled down. Go fat ses ito elag, imlil mai to etan.

The big rock wanted to come, it couldn't [npasil] Fat p ̃ur ina imai ikano npasil ki.

And they are still there until today. Go mes nen rato eut to to pan tuk mes.

It is only a short story. Ipi natrauswen ses m ̃as.

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Harris Takau, Story of Ririal and Ririel

There was this old woman, she had two children and they lived and lived

Ipiatlak nmatu iskei, nmatu tiawi iskei ipiatlak tesa inru rana rato panpan.

And these two children, one was called Ririel and the other was called Ririal.

Go, tesa nra nen nagier karu nen ipi Ririel go karu ipi Ririal.

They lived until the children wanted to look for nakavika fruit, it was their season.

Rana to panpan go tesa nen rana rak fan lel gkafik, mal ni gkafik.

The nakavika were ripe, they went. Ririel said to Ririal, "You go first".

Gkafik imam, rana rapa, ale, karu ina, Ririel inrik Ririal ki na, "Ag p ̃a fei.

You climb!" Ag p ̃a fag."

And Ririal said to Ririel again, "No, you climb!" Go Ririal imer nrik Ririel kina, "Tik, ag p ̃a fag."

They wanted to get it, until Ririel climbed the tree. Rana rapregi pan pan go Ririel kin ipo pag.

He climbed up the nakavika and Ririal stayed down below.

I pag ki gkafik pak elag, me Ririal ito etan.

Ririel climbed the nakavika until he saw the fruit. Ririel ipanpan pag ki gkafik pan na ilel gkafik.

He missed it and fell down Ina israf trau m ̃el, itarp ̃ek.

He fell back down to the ground. Itarp ̃ek mai pak etan.

He fell down to the ground, like he was dead. Ina itarp ̃ek mai pak etan trau mat.

So Ririal took him, he carried him and he cried. He cried until a pig came by, the pig came and Ririel said to Ririal, "Hey, say to the pig, "You [fa neu ona]"

Ale Ririal ina isatsok, ina islati kai pe to tag, ito tagsi panpan go wak iskei imai, wak ina imai go Ririel

inrik Ririal , "E, inrik wak ki na, "P̃a fa neu ona.

You go and tell my mother and father this, "Ririel fell and he died."

P̃afa neu nrik mama neu go papa neu kina, "Ririel ina itarp ̃ek me imat."

Then he began to sing this song, "Wak e p ̃a ginau rogorogo ki tete go mame. Ririel o ki tiroa matetoko. Ririal eselatia toko tagisi ae. Ririelo ririelo rielo. I."

Ale ga ipo laga ipi nalag "Wak e p ̃a ginau rogorogo ki tete go mame. Ririel o ki tiroa matetoko. Ririal eselatia toko tagisi ae. Ririelo ririelo rielo. I."

So he was going the pig was going, but he didn't go back at all.

Ale ina wak ina ipak me ita ler mau.

He didn't go and tell the mother and father about it at all. Then a horse came by so he told the horse to go and tell his mother and father about it, and he sang this song. "Hos e paginau rorogo ki tete go mame. Ririel o ki tiroa mate toko Ririal Eselati atoko tagisi ae Ririelo Ririelo Rielo i."

Itapa nrik, itapa nrik mama ga go papa kin mau. Ale ina ito panpan go, hos imai hos ina imai ale imer nrik hos kina, hos ke fan nrik papa ga go mama ki, ale itli ipi nalag ina: "Hos e paginau rorogo ki tete go mame. Ririel o ki tiroa mate toko Ririal Eselati atoko tagisi ae Ririelo Ririelo Rielo i."

So the horse left but it didn't go and tell his father and mother about it.

Ale, hos ina ipa itapan nrik tmen go raiten kin mau.

But he wanted to go and he went. Me ina ipan kai pe pa.

So he caried him on and a flying fox came by. So he sang to the flying fox:

Ale islati to pan pan go mantu imai, Mantu ina imai go imer nrik mantu ki:

" Mantue p ̃a ginau rogorogo ki tete go mame. Ririel o ki tiroa matetoko Ririal eselatia toko tagisa e Ririelo ririelo rielo. I." Then the flying fox came to them and told his father and mother about it.

" Mantue p ̃a ginau rogorogo ki tete go mame. Ririel o ki tiroa matetoko Ririal eselatia toko tagisa e Ririelo ririelo rielo. I." Ale Mantu ina ipan pan kir po nrik tmen go raiten ki.

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Then his father and mother came to get him and to bury him.

Ale, tmen go raiten rana rato go rapo mai, mai na ruslati kin po pan tan ki.

And this story finishes here. Go natrausuen nen inom esa.

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Harris Takau, Story of Naferkal

This story is called Naferkal. Natrausuen ne rusosoki naferkal.

Naferkal, ten. Naferkal ralim iskei.

Naferkal is a group of children who are at a place which they call Naferkal.

Naferkal ga taos ipi tesa, tesa lap rutu naor iskei kin rusosor kir Naferkal.

Naferkal, ten. Naferkal ralim iskei .

These ten were there and then they made a garden, they planted cabbage, taro, yam.

Naferkal ralim iskei ruto pan pan go ruto preg talm ̃at rulao sernale, rulao nafnag, altuk, ntal, nawi.

They were there and they looked to the sea and saw a big boat coming.

Ale runa ruto panpan go rupam ̃or, rule pak elau go rupam ̃or raru p ̃ur iskei imai.

A big boat came. Raru p ̃ur iskei imai.

It came and anchored. Ina imai na itorwak.

So they went down to the water and they bought some axes and knives, some bought shovels and picks, things for the garden.

Ale rusu pak elau go rupakot tete rupakot kram tete rupakot masmes, tete rupakot safel, pik sernale nig talm ̃at.

Then the last child bought a mouth organ. Then they went to work in the garden, and the big ones made the garden, and planted things.

Pan pan me tesa ses, tenen ipi takrik ga ipakot ga nalag nen ruto si, mouth organ, ga ipaktofi. Ale malen rupana ruk freg talm ̃at go tep ̃afp ̃of rupreg talm ̃at rulao sernale.

And the small one stayed and played his mouth organ.

Me teses ne ga ito me ito si nalag.

He blew on the mouth organ, and there was a banyan tree there.

Ito si nalag ga ne, panpan me ipiatlak nlak npak p ̃ur iskei me ito.

There was a devil living in the trunk of the banyan. Nlak npak ipiatlak ntuam iskei ito em ̃rom nlak npak.

The child kept on playing a song, and the devil heard it and liked it.

Tesa ses nen ina ito si nalag, go ntuam nen inrog wi ki nalag.

He liked the song and he came out closer and then he saw the child playing and he said, "I feel good hearing your song."

Ina inrog wi ki nalag go ito mai, ito nrus mai pak m ̃eltig, panpanpan imai ne ilek tesa ses ne go ina, "Atrau nrog wi nalag ag.

"You blow it again" "P̃a mer pregnrogo si."

But the small child kept blowing a tune. Me tesa ses imer si nalag.

The devil liked hearing it. Ntuam inrog wi ki.

So he said, "Leave it so I can try your mouth organ." Ale ina, " P̃a pregnrogo tau kapregnrogo gag si."

The devil took it to blow it, but he ran away. Ntuam ina isat nalag na isi, trau sati sef.

He took it and ran inside the banyan. I sati sef pan ale isil npak.

Then the small child cried. Ale tesa ses nen ito kai.

He cried until the older ones came and asked him "Why are you crying?", and "The devil in the banyan came and took my mouth organ, and ran away."

Ikai pan pan go tep ̃afp ̃of runa ruto rumai pauski na, "Iku kin kuto kai?" go "Ntuam ito nlak npak ina imai isat nalag neu me ki pe sef pa."

So all the children went to hit the devil, but the devil was inside the banyan, so they dug its roots.

Ale tesa nen runa ruto rupan stat, runa ruk wat ntuam, me ntuam isil to npak, ale rutraf rutraf nako npak.

Some cut with axes, some with picks, but the Tete rutai ki kram, tete rukli ki pik, pan pan npak

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banyan wouldn't fall over. They dug some more, then they sang, "Napag imarie rie, napag imarie napag imarie rie, napag inawe, nawe, nawe nau.. tagisi."

nen ikano tarp ̃ek, runa rutraf ses kai mer lag runa, "Napag imarie rie, napag imarie napag imarie rie, napag inawe, nawe, nawe nau..tagisi."

They finished and they tried to dig the banyan, they tried and tried, but it wouldn't fall over, so they sang again, "Napag imarie rie, napag imarie napag imarie rie, napag inawe, nawe, nawe nau.. tagisi."

Ale inom go rui mer rui mer pregnrogo rui mer nri npak ne, rui mer nri npak me ruru mer nri npak, me npak ikano tarp ̃ek, ale rui mer lag, "Napag imarie rie, napag imarie napag imarie rie, napag inawe, nawe, nawe nau..tagisi."

But the banyan would not fall over. Me npak ikano tarp ̃ek ale runa ruto.

The small boy wanted to go and cut a digging stick, made of cabbage plant.

Ale tesa sespal ne ina ito kin ipo pan tai kal iskei, kal altuk.

So he cut the cabbage digging stick. Ale itai kal altuk iskei.

The big children said, "But this digging stick is soft." Tesa p ̃afp ̃of runa me kal go ina imailumlum.

"We tried with a big digging stick, but we couldn't dig the banyan."

Komam upregnrogo ki kal p ̃afp ̃of me ukano nri npak.

But you took a digging stick made from cabbage, it is soft, and you want to dig the banyan?" But he said, "I'll try", and they sang, "Napag imarie rie, napag imarie napag imarie rie, napag inawe, nawe, nawe nau...tagisi."

Me ag kusat kal nen ipi altuk imailumlum go kupona p ̃a nri npak ki, me ina kapregnrogo ale rupo ga lag "Napag imarie rie, napag imarie rie, napag inawe, nawe, nawe nau..tagisi."

So he planted the cabbage digging stick, he dug, and the banyan fell over.

Ale ina ilao ki kal altuk ga, ina inri go npak itarp ̃ek.

The banyan fell over. Npak ina itarp ̃ek.

Then the devil came out and they held him and they cut his throat.

Ale, ntuam itaf ale rupuetsok ntuam ale rutai kot nanuen.

The story finishes here. Natrausuen inom esa.

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Harris Takau, Story of Menal and Katom

This story is about menal, the fish, and katom, the hermit crab.

Natrauswen ne ipi natrauswen ni, menal, menal go katom.

Menal is a fish, and katom, they were there and menal said to katom. "We'll have a race." Menal said to katom, "We'll race, let's go."

Menal ga ipi naik go katom, rato pan pan go menal inrik katom kin na, "Tak fo res." Menal inrik katom kina "Rak to res, ale."

Katom said "Good" Katom ina, "Iwi".

So they were there, they said which day they would start the race.

Ale rato pan pan, ratil sef naliati kin rak fo stat, rares.

But katom knows that he can't [kraf] fast like menal. Menal knows how to go fast.

Me katom itae na ga ikano kraf pelpel taos menal. Menal itae spit.

He can run away quickly, but katom can't. Itae sef pelpel me katom ikano.

That day they would race, but katom was first around every point.

Naliati nen rak fo res wes me katom ipei usrek ki ser nagis.

He told his friends who were at each point, he said that day, "You get ready and when you hear menal call out from the water, you call out from the shore."

Ipestaf aslen nen ruur ser nagis, ipestafir na naliati tefla, "Ko, ko redi me kunrogo na menal ke fios elau, go akam ko fios eut."

The day that they said they would start, that they would race, and menal said to katom, "We'll start at this point, then we'll race to the next point."

Naliati nen rana rastat, rareswes go, menal inrik katom kina, "Takstat nagis ne, takres pan pan na tafak nagis karu.

You hear me say "Wananatajo." P̃a nrogo kana, "Wan anata Jo."

And you will know that I have got to that point. And if you get to the point where I am you say "Watetjo".

Go kutae na atkal nagis nen kia, go ag ifuel kin kutkal nagis nen kin kineu atkos go ana "watet Jo".

Then menal, they started, they went and he got to the point first.

Ale menal ga ipan na itkal nagis pei.

He said "Wananatajo." Ina, "Wananata Jo".

And katom said, "Watetjo" Go katom ina "Watet Jo".

They went until they got to the next point and katom said "Wananatajo."

Rapan pan pan ramer kop nagis karu pan pan rapak nagis karu, go katom kin ipes ina, "Wananata Jo".

Menal said "Watetjo" Menal ina, "Watet Jo."

Until they got to the point, then the hermit crab who came said "This katom, he is a different katom."

Panpan na rapak nagis, me katom nen kin mai ina, katom nen ga ipi katom ptae.

Because a different hermit crab was at the second point, and a different hermit crab was at the third point.

Nlaken katom ptae kin ito nagis karu, katom ptae kin ito nagis katol.

But there was only one menal. Menal ran until he got to the fourth point.

Me menal ga iskei m ̃as. Menal isef pan pan pan ina ipak nagis kafat.

Katom said, "Wananatajo." Katom ina, "Wananata Jo".

And menal said "Watetjo", Menal's breath was getting short.

Go menal ina, "Watet Jo", me nmar menal ki pe to mit.

He went until he got to this point and katom said "Wananatajo."

Ipan na ipak nagis iskei go katom ina, "Wananatajo"

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But menal's breath was short and he said "watetjo" Go nmar menal ki pe mit, ina "Watet Jo".

Until he got to this point and katom said, "Wananatajo"

Pan na ipak nagis iskei, go katom ina, "Wananata Jo".

And menal said, "watetjo." Go menal ina "Watet Jo".

They went until his breath was short. Rapreg pan pan nmaron im ̃it.

His breath was short, katom knew that menal was short of breath.

Nmaron im ̃it, katom itae na menal nmaron kipe m ̃it.

He went to this point and said "Wananatajo" Raen pan, ipak nagis iskei go ina "Wananata Jo".

And menal said, "Watetjo." Go menal ina "Watet Jo".

His breath was short. Nmaron kipe m ̃it.

Until the last point and katom said "Wananatajo." Pan pan pan pak nagis mlap katom ina "Wananata Jo".

And menal said "Watetjo." Go menal ina "Watet Jo".

until the last point. pan pan nagis mlap.

And katom said "Wananatajo." Go katom ina "Wananata Jo".

And menal said "Watetjo." Go menal ina "Watet Jo".

And katom knew that menal's breath was short. Go katom itae na menal, nmaron ki pe m ̃it.

And he got to the last point alright and katom said "Wananatajo."

Ale ipak nagis mlap wi go katom ina "Wananata Jo".

And menal was nearly dead, he couldn't speak at all. Go menal ina, menal ina ito kipe mat, kipeta pes mau.

His breath was short and he died. Nmaron im ̃it go kipe mat.

And katom knew that menal was dead and katom won.

Go katom itae na menal imat go katom iwin.

Katom won the race, then katom took word to every point to get all the hermit crabs to one place to go down to the water where menal died at the edge of the water.

Katom iwin nareswen, ale katom ipreg nafsan, ipreg nafsan ur ser nagis, nen kin katom runomser mai pak naor iskei, runa su pak elau ki menal imat me itaasak to natik ntas.

Then the hermit crabs went close to menal and had a party and ate menal all up.

Ale katom ru, runa rupak natik menal [gi], kin go rupo preg lafet kin go rupo pam silu menal.

The story finishes here. Natrauswen nen inom esa.

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Kalsarap, Story of the owl (Chief Silas' story)

One day the hawk was telling a story. Naliati iskei mal ruto puserek.

The hawk said "I have a herb, I drink it and I know how to fly up high."

Panpan go rutu mer nrikirkin go mal itli na "Kineu apitlak nalkis iskei amingi go atae inrir pak elag."

And sokfal the owl said to the hawk, "You go and get the herb."

Go sokfal inrik mal kin nag "P̃a fo neu prig nalkis."

And they promised to meet back again. "That time you will come"

Go rui mpaki natut. "Mal teflan p ̃a fo mai."

"I will give you a herb, you drink it." "Ka fo tuk nalkis p ̃a fo mingi."

They stayed until time to meet back again, and time to work the herbs had come.

Ruto panpan pan mal natut ipaakor, go mal ki wes nalkis mai.

Sokfal the owl came, then he told the hawk and mlapuas the owl, "You will get the herbs and give them to the owl and he will drink it."

Sokfal me ki mai, me inrik mal ki na, mlapuas ki na "Ag kin p ̃a fo na p ̃a fo ga wis nalkis pan tua kin ke mingi."

After mlapuas wanted to drink the owl's grass, but he poured plain water for the owl.

Me mlapuas ina ito kai min nalkis ni sokfal, me ini sokfal ut nai.

He went and drank the herbs, the owl's herbs, he drank it all, he ate it all, he drank it. When he drank it all they met together again, and they said. "Now is the time for us to meet again and we will try to fly."

I pan min nalkis, nen kin runi sokfal pregi pan imin silwa me ipam mau esan pan tua kin imingi, selwan imin silwa go, rupan saisei go rutli "Malfanen mal natut ke mai go tuk fo preg nrogo nrir."

Until it was the time of the meeting and they met, "Now we will fly".

Panpan mal natut imai go rui pan saisei " Malfanen tu fo nrir."

Then they flew, the owl flew below, he only flew below, but the hawk and mlapuas flew higher than the owl.

Mal nen runrir sokfal kin inrir ur etan ito ur etan m ̃as, me mal go mlapuas ranrik panpanpan mal mlapuas itol mal pak elag.

The owl can't fly high because it did not drink the herbs but mlapuas drank the owl's herbs and it flies higher than the hawk.

Sokfal ikano nrir nlaken itap min nalkis mau, me mlapuas kin imin nalkis ni sokfal, nlaken sokfal ikano nrir pak elag, nlaken itap min nalkis, ga iur etan me mlapuas itol mal pak elag.

It is just a short story. I pi stori m ̃it m ̃as.

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William Wayane, Kastom Story

In the olden days two old people, called Falea and Toukou, had six children.

Tetwei ipitlak tiawi inru rapitlak tesa ilates nagi tiawi nran runen ipitlak Falea go Toukou.

Our old people lived at Rentapau and came to Erakor, these two who had six children, the first was called Apu Esel.

Teflan tiawi nigmam rupato Erontp ̃au, mai pak naur Erakor, tiawi ranru nen rapiatlak tesa ilates, tesa pei nagien kin Apu Esel.

And Apu Esel was a spring of water. Go Apu Esel, ipi nsel nai.

A spring that ran. Nsel nai nag itok ser

Down to the sea. Mai sok ntas.

The second child was called Apu Taf. Tekaaru tesa kaaru ipi Apu Taf

Apu Taf is water which flows to the sea, the third child is Ati Pako. Ati Pako is a shark which ran away to Erakor island.

Apu Taf ipi nai nag iser pak namos, tesa katol go ipi Ati Pako, Ati Pako ipi pako kai tok sef reki naur ses Eraniao mai.

The fourth was Apu Sal, he floated and came to Erakor island.

Tekafat ipi Apu Sal, Apu Sal, ga isal mai tkal naur Eraniao.

The fifth child was Apu Tfer Tesa kalim ipi Apu Tfer.

And the shark floated and a wave picked it up and threw it onto the shore of Erakor Island.

Ga ipi nao pako isal mai go nao itp ̃er kin ipak eut Eraniao.

The sixth child was Ati As. Tesa klates ipi Ati As.

And when the wave threw her on the shore she was a coconut crab.

Go malnen kin nao itp ̃er kin ipak eut go ipi as.

And she became a coconut crab, she was there for some years, then she became a rock which is there at Elignairo, on Erakor Island.

Go ki mai pi as, ito pan pan tete ntau rumai go ki ler mai pi fat go fat nen ito Elignairo, naur ses Eraniao.

And this is a story from the old people of Erakor who came from Rentapau to the small island. That's all I want to say.

Go natrauswen nen ipi natrauswen ni tiawi nig Erakor nen kin ruto elag Erontp ̃au mai tkal naur ses Erakor. Ipi teses wan inom esa.

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Life stories

George Zachary, Story of his l i fe

I was born in 1949 on the small island. Apakor 1949, naur ses.

I was born on Erakor island in 1949, it is called Eraniao.

Apakor naur Erakor 1949, Erakor, rutil Eraniao.

I come out of naflak nawi (yam) Kineu ato naflak nawi mai.

I came out of namkanr Me kineu apakor namkanr.

Namkanr is a bush that grows in gardens. Namkanr ipitlak nafrofur iskei ito ftom talm ̃at mana.

You see it has some spots on it. Kuleka na inrus pitlak nafte nelepleptau ko nafte itkos.

There is a red one and a white one. Go ipitlak temiel go ipitlak tetar.

We come out of the white one. Me komam upakor namkanr tar.

After the cyclone of 1959 the government told us we couldn't stay on the small island.

Or, nlagwat ni 1959 go government itila ko mas tato naur ses mau, naur Eraniao.

We came over here. Ko ler mai pak esa.

We came to the big island on this side. Ko mai pak naur p ̃ur nanre.

And when we moved I was ten, I was still a child. Go malnen kin umai apitlak ntau ten ata pi tesa.

Then I started school, I don't remember which year it was, but I was ten.

Ntau astat skul malen kin, ore, atamro tae sef ntau kin astat skul wes mau, me atae kin malen kin apitlak ntau ten.

I came, I was still at school. Go amai atato skul.

I went to the French school at Pango. Go askul ni Franis, elau Ep ̃ag.

And I came to school here. Go amai askul sa.

I schooled here, then I finished. Me askul sa, na afnes ki skul sa.

I was at French school, then I finished. Go askul Franis pan pan inom.

No more school. Go inom skul.

I worked some times. Aweswes tete mal.

I worked, I don't remember what year, for the British government.

Apei weswes atamro sok sef ntau mau, aweswes British kafman.

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When the Condominium was here. Malen mal ni Condominium itato.

Then I got to think I wanted to go to Bible College. Ore malne ina inom, me kai piatlak namroan nen amur kafak Bible College.

The Assembly of God College. Teni Assembly of God.

And I went to Bible College to start doing Church work.

Go apak Bible College stat nawesien ni nasum ̃ tap.

I went to Bible College for three years. Go apak Bible College ntau itol.

I wanted to finish my school so I took my diploma from the Bible College.

Ana afnes ki nakte skul, go kai sat diploma nen kin ni Bible College inom.

But first I had a correspondence course which they sent from overseas.

Me apei pitlak course nen kin ato satir, nen kin correpsondence nen kin rusent kin overseas.

It came from America, the Phillipines and Australia. I passed the course, and when I had enough of Bible College I became a pastor.

Ito America mai, Philippines, go Australia ale apas nafet na correspondence nen runeu sent ki, me ato pregi me ato pak skul, pak na Bible College, ale welkia atlasi nen amai pi pastor iskei.

They ordained me. Go ruordain ki wou.

When someone dies I know how to bury them, or do weddings. I can do the Lord's Supper.

Natam ̃ol imat atae tan ki, atae preg naftourien. Apreg Lord's Supper.

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Kalfap ̃un, Story about his l i fe

Okay, my life, I went to school on the island. Ale, nam ̃olien neu, askul naur.

I finished school on the island and I went to IDS (Iririki District School).

Askul naur inom, apak IDS.

IDS had just started. IDS malen kin rustat wes.

It was on Iririki, Doctor Frayter's house up there. Ito Iririk, esum ̃ ni dokta Frayter elag.

And Doctor Frayter's wife taught us. Go misis ni dokta Frayter kin iplaksok mom.

We stayed on there until we finished. Ale uto to to panpanpan unom.

I finished then icame back. Ale kaipe nom, kaipe mai tu.

Until we did a little work. Panpanpanpanpan tu preg nawesien seserik.

Until 1941, I joined the police. Panpan 1941, go apak plisman.

The French police. Ni franis polis.

I was there, at the end of 1941 I went to Santo. I stayed a month in Vila, then Santo and the Second World War broke out.

Ato 1941, inom apak Esanr, ato atlag iskei Efil, apak Esanr pa, kai pe pato Santo to, me seken wol wo ipo maag.

America came, and I was at Santo. America rumai me apato Esanr.

I took the Americans around all over the place. We made roads and we went.

Go kineu kin apo tu plak America ur ser naor, upreg napu me upan.

I was with them for three months, we were at Suranta.

Askotir atlag itol, uto Suranta.

Then they said to me. Pan pan runrik wou ki.

You aren't scared to go to the Solomons? "Kufiar nen p ̃a fak Solomon?"

I said, "It depends", because I had signed with the Army. If there is a war I will go. Maybe I will die.

Ana "I dipen", nlaken kai pe sain reki Army, nafkal me apa, ifpi nmaten.

I die for my country. Amat kat kantri.

The French government heard this and they came and took me to Suranta.

Ale Franis kafman inrogo, ale imai msal lu wou Suranta.

I had a police shirt, I took it back. Apiatlak sot plisman, kamer plake ler.

I came, and then in 1945 I finished. Ale amai tu, tutu panpan 1945 go anom.

I finished and went back to Vila, one month, then I went to Tanna.

Anom na amai pak Efil, atlag iskei inom go amer pak Tanna.

Attachment to Tanna Tatsman pak Tanna.

I went to Tanna, for two years and six months. Apan pato Tanna, ntau inru, go atlag ilates.

And I left Tanna and came back to Vila. Go amer tao Tanna mer mai pak Efil. Polis.

I stayed and then in 1948 I got married to Lial. Atutu panpanpan 1948 kin go apo lak.

She died this year in March. Ga ipo mat ntau ne, March.

We went to Lamelis, 1948 when I was married, and stayed unti l955, then I was finished.

Ale uto Lamelis to, 1948 nen alak, me ato plisman lak inom ale upato panpanpan 1949 1950 1952 pak 1955 go anom plisman.

I came back to the island. Amer ler mai pak naur.

We stayed on the island until the cyclone of 1959. Uto naur to panpanpan nlag iwat 1959.

A big cyclone. Nlagwat p ̃ur.

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And we moved to the mainland. Go umuf mai pak menlan.

Came to the maainland. Mai to menlan to.

So I went and ran the school there. Tototo panpanpan ale rumer wou apan lekor skul etan sanie.

I ran the public school down there for seven years, 1973 to 1980, time of Independence, then we finished.

Alekor public skul etan sanie, ntau ilaru apan, me 1973 to pan 1980 malen ruindipenden, ale komam unom.

Because the French were to move, we finished and came back up here, to run the Sunday School.

Nlaken iwelkia franis ki peto muf ale komam unom mai pak elag sa, mer lekor Sante skul esa.

All the teachers at the Sunday School, I watched over them for seven years and the children at the school here.

Nafet tija plak Sante skul, amer lekor wer ntau ilaru, nen amer lekor tesa skul esa.

And I was the teacher of devotion, from then. Go api tija ni devotion, tija ni devotion ato mal mai.

Over twenty years I did morning devotion. Itol ntau ralim inru, kin ato morning devotion.

I stayed until 1995. Apan pan pan ntau 1995

The ruling elder came and said to me, "Take some of the work"

Ruling elda imer mai lek wou na, " P̃̃a mer sel nawesien nega."

I rest because we have too many young people. Ka marmar nlaken tu piatlak tefsofus rulap.

Now the young people are taking their place. Malfan tefsofus rusel nam ̃le kit.

I will stay and support the work you do. Neu kato me askot mus nafte weswes ki.

I am with you. Askot mus.

I will stay at home. Kin ato esum ̃ to.

I stayed until my wife went a little bad in the head. Tototo panpanpaan go olfala neu ki np ̃aun ita leg mau.

We stayed in the house for two years, we didn't go any place.

Ale rato esum ̃ ntau inru rata pak tenaor mau.

We both stayed at home, I cared for my wife because she wasn't well.

Rato esum ̃ to, ato lekor nmatu neu nlaken np ̃aun ita leg mau.

She stayed at home, she only ate. Ito esum ̃ to, ipi tenen ito fam m ̃as.

I made her food to eat. Aga preg nafnag ke fam.

Until the fifth of March when she died. Pan pan pan ntau ne March namba faef go ipi tmalu.

We stayed at home for two years. Rato esum ̃ ntau iskei ntau inru.

She died, but I am old, I can't work in the garden. Kin ga ki pe mat ga, me neu kin kai pe kano kai pe pi tiawi, kai pe kano pak talm ̃at.

I look for work, but I can't work anymore. Ato lek nawesien me kai pe kano weswes.

Because old age has hit me, because I have asthma. Nlaken nafitiawian totur namsaki nlaken neu me apo to su marom ̃it.

I smoked long ago until I ran the school down there. Asmok tetwei me mai mai pak malen ato lekor skul etan.

In 1977 I went to hospital and the doctor banned me from smoking.

1977 apak hospital pa go dokta itp ̃okor wou sikaret.

From 1977 to today I don't smoke. 1977 mai pak mes atap smok mau.

Drink, I am a man who can drink. Ale naminwen kineu api natam ̃ol iskei nen amin.

There is no man who can beat me drinking. Oh, natam ̃ol itik nen itol neu naminwen.

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When I open a bottle, I stand it up in my mouth and I throw it away.

Malen ap ̃elgat botel tefla alao kin nkanrok, anpaki botel.

I drink kava, but I'm telling you about alcohol first. Nmalok ato mingi, me atli reki alkol nrak pei.

In those days there wasn't a man who could beat me.

Nrak pei ga nat ita tol kineu naminwen mau.

I drank and I smoked, two packets a day. Amin me asmok, paket inru naliati iskei.

But when I drank, three packets. Me malen amin, paket itol.

But in 1977 the doctor said not to smoke anymore. Me 1977 dokta ina, "p ̃a ta smok mau."

And I gave up cigarettes. Go atao sikaret.

But my breathing, I don't know why I have got asthma.

Me nmarok, itapi tenen kin ata tae nafte kin ipreg marom ̃it mau.

It could be cigarettes, it could be alcohol, but before I never had asthma.

Ilakor pi sikaret, ilakor pi nai, me nrak pei ata sua mau.

But that time I hadn't caught asthma. Me nrak pei ata su marom ̃it mau.

But today I have to take asthma medecine. Me mes ne, naliati iskei, kafo mas sol mersin, mersin ni marom ̃it.

I have some, and when I feel it is starting to pump, I go and take a pill, I drink it down.

Ipiatlaken itu, atu panpan malen anrogo iwelkia ato pam kai mer pan wesi iskei amingi kai mer tu.

They tried to get me to use spray, but I didn't want to.

Spray, rutraem nrik wou kin me amal ki.

Because this spray you take when you wake in the morning.

Nlaken spray ipi tenen kupilo pulp ̃og.

It goes in your pocket. Ke fei pak paket.

But sometimes I go to the garden but I forget it is there.

Me tetenrak apak talm ̃at pa me ametpakro ito.

Then it comes on me at the garden, it is the time I am at the garden.

Malen ipakor ki wou talm ̃at, ipi malwan apato talm ̃at to.

The doctor told me to use a spray. Dokta ipo nrik wou ki spray.

He gave it to me. Ipo tao ki.

I gave it to an old relative of mine. Amai atu tiawi neu ki.

But the tablets are good. Me taplet iwi.

I take one in the morning and I can go any place. Pulp ̃og asol taplet atae pak sap, sap ko sap apa.

When I come back in the afternoon, and I feel it start, I take a tablet.

Malen aler mai kotfan welkia anrogo astat pam ale wan taplet.

That is my life as I am today. Ipi nam ̃olien neu nen atu wes tu mes.

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Kaloros, Story of his l i fe

I didn't go to school anywhere else, I went to the village school.

Kineu atap skul tete naor mau askul vilej skul m ̃as.

And my education was at the village school only. Go edukesen neu ito skul ni natkon m ̃as, inom.

Start my work, my life, I didn't leave to work somewhere else.

Pes nawesien neu nam ̃olien neu kineu atap taf pak nawesien tete naor mau.

But I worked with the old people, with the community.

Me aweswes skot tiawi, natkon, komiuniti.

And I looked after the old people until some died, then I looked after others, all my family, I looked after them until they died.

Go alekor tiawi neu pan pan pan pan tete rumat alekor mer lekor tep ̃tae, nen kin rupi nametrau neu nen rupi tiawi, alekor wer pan pan pan rumat.

Last, I looked after sick people at the hospital Temlaap alekor natam ̃ol msak, nasum ̃ namsaki, taos hospital.

I was with the hospital for three years, worked with the sister, nurse, inside the hospital.

Askoti to hospital ntau itol, ale weswes skot sista, nurse, em ̃rom ni hospital, PMH.

1959, 60, 61, when the sea covered the island, I worked at the hospital, and I looked after sick people, the time when Uma destroyed the hospital.

1959, 60, 61 malnen kin ntas itut ki naur, kineu ato hospital, go alekor nam ̃er msak, malen kin Uma ipreg sa ki hospital.

And I moved the sick people inside. Made them safe, moved to a safe place.

Go ato muf ki nam ̃er msak em ̃rom pregi rupak sef naor nen kin ipi naor nam ̃olien.

And the next job, when I left the hospital. Go nawesien karu seluan atmalu hospital.

I crossed to the village. Anrokot mai pak natkon.

I came back to the village. Aler mai pak natkon.

I came back to the village, I stayed a little while, then I worked at the electricity company.

Aler mai pak natkon ato malses, ale aweswes na electric.

I worked on the generator, night and day. Ato lekor engine, mal nen kin p ̃og aliat.

I stayed for nine years. Ato ntau ilfot.

Okay, nine years, that was it, I got sick from the diesel fumes inside my body.

Ale ntau ilfot inom apiatlak namsaki ses sup ̃ ni masut sernale teflan rupregi kas itop em ̃rom ni nam ̃olik.

I left, some of the heavy work hurt me and I left the work.

Go atao go tete nawesien mten nen ipreg emaloput neu ita kerkerai mau ipregi atao nawesien.

But the first work that I trained for was carpentry at PMH.

Me nawesien pei neu nen kin ipi taos nafregnrogon nen kin p ̃otae nawesien ipi PMH carpentry.

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I worked with some carpenters from Australia. Aweswes skot tete carpentry nen ruto Australia mai.

Like that. Gawan kia.

That's where I missed my chance. Eswan asrafwes kia.

The last one to visit came here last month. Go ipiatlak temlap imai saof kineu atlag pei na rupa esan.

Mr Waily, he and I made the village school. Mr Waily, nen rapreg skul nen nen ito natkon.

That is there today. Kin ito malfane.

We worked together, and that is where I have some work experience.

Kineu askoti, go esuan kineu apiatlak tete namroan ni nawesien wes.

I know how to make houses, I am a carpenter. Nen atae preg nasum ̃ neu tae preg mtakseu.

I did this work, then I worked at the electric company.

Go selwan atae preg tene, iinruk go apo pak nawesien ni electric.

When I finished, I came back, I stayed home because I was sick.

Selwan atkos inom, amai, namsaki ipi nlaken ato esum ̃.

I stay at home but I look after the old people, my old people, I look after them, I help them.

Ato esum ̃ me ato lekor nafet tiawi, tiawi lap nen kin rupi tiawi neu alekor wer, awelu wer.

I work the garden. Go awes talm ̃at.

And what they want, I do for them. Go nafte kin rumurin na kafregi anegar pregi.

As for what happened at Independence, there was the National Party and the UCNH.

Taos komam sup ̃ ni independen, ipiatlak krup ni Nasonal Pati, ipiatlak krup ni UCNH.

UCNH was two parties. UCNH gar rapi pati inru.

And one was against independence and the other was for independence.

Go karu ita murin nen kin isat pelpel ki independens, go karu imur inependen.

But their policies were both for independence. Me nafsan ranru mur independen.

The UCNH thought that there should be five years before independence, but the National Party wanted it now.

Me namroan ni UCNH imurina ifla pi ntau ke mer lim go tuk fo mai sat independen, me Nasonal Pati, ga imurina malfanen m ̃as.

And the UNCH wanted the Condominium governments to develop the country.

Ga UCNH ga imurina taos kafman nran inru rak mer nrus tfag ki.

They should build the country up a little higher. Rak mer tfag nat na nfanu ke nrus pak elag.

And schooling should go on too. Go skul me ke ta nrus pak elag.

But the National Party had had enough. Me Nasonal Pati ga ina ki pe tlasi.

It will be today, it will be today. Ke fi mes ke fi mes.

Some were against. Tenen kin itamrowi kin mau.

I was in the UCNH, but some were in the National Party, lots of us.

Me kineu ato UCNH me tete ruto Nasonal Pati komam telap.

But we don't say that it is bad. Me utap tli isa mau.

We said it was good. We should leave the two governments to give us more education, to still look after us.

Utli iwi. Tukta tao kafman nranru rak ta tu kit ntaewen ke ta lakor pa.

But when we hurry Me seluan tuk nrogtor

They were greedy, and we couldn't do anything. Rafmut ntaewen go akit tu kano preg namrun.

But the white men had good education, they wanted Me nam ̃er tar rupiatlak ntaewen nen kin iwi,

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to help us all the time, but we chased them away, but they still have us in their hands.

rumurin na ruk welu sermal akit tu mal kir, tuk p ̃asir rupa, me gar ruslat sok akit tu tau narur tau.

White people have good education, and they don't get angry.

Rulekor pta ki kit. Nam ̃er tar rupiatlak ntaewen nen iwi, go nmaeto itik kir.

They want to help every man. Rumur ruk welu sernat.

That is a good way, we saw it and we knew it. Go ipi sup ̃ wi nen kin, komam me ko lemsi go ko tae.

And that is some of our thinking, we who were in the other party, we didn't want anything bad for the white people.

Go namroan nen kin ito komam tenakon nen uto pati karu uta murin na ko freg sa ki kano tar mau.

Because we all have the same blood, one blood. Nlaken akit nra kit ga iskei m ̃as.

But the others, they wanted to spoil their friends, white people, they made a mistake.

Me tekaru rumurin na ruk freg sa ki asler, nam ̃er tar rupreg nakrakpeluen.

They made a mistake, they chased them out, deported them.

Kupreg nakrakpeluen ses kup ̃asi.

It's not a good way, we of the UCNH, or UMP, we saw that it was not good at all.

Tenen ipi sup ̃ sa, tenen kin komam nanre ni UCNH, taos UMP uleka na itap wi mau.

You must give people time to be educated properly. Natam ̃ol p ̃a tua mal go ga ipiatlak ntaewen wi.

You give him time to tell you where you have gone wrong.

P̃a tua malnen kin ga itae inrikiki nafte kin ag kusraf wes.

You missed the road. He knows, the white man he knows how to teach you, because he has a good education in his head.

Kusraf napu kia. Ga itae, kano tar itae tafnau ag, nlaken ga ipiatlak ntaewen p ̃ur ito np ̃aun.

We black men, we think we know, but it's not true. Akit nam ̃er got tu mrokina, tuipe tae itop me itik.

You keep on going until you miss the road. Kupan pan pan kusursap ̃ napu.

Okay, now you have to go back. Ale malfanen p ̃a fo ler.

It is not good to hurry at all. Walk slowly. Okay. Itawi na tuk trapelpel mau. Mailum siwer. Ore.

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Peter Zachary, Story of his l i fe

My name is Peter, I am the child of George Zachary and Elizabeth.

Nagiek Peter, api tesa ni George Zachary go Elizabeth.

I was born in 1977 at the George Pompidou hospital. Apakor 1977 hospital ni George Pompidou sanie.

When I was small my parents lived at Malo, my father was the Pastor.

Me ases, apap neu go iak neu rapi Pastor Malo.

We lived there. Ale upato sampe.

We stayed for many years, then we came back here. Uto ntau lap, uto ntau lap, pan pan rana ranom san pe, ale uler mai pak sa.

We came back here and I went to school here. Uler mai pak sa, ale askul sa.

I started school at the English primary school, then I went down to the French school by the sea.

Apei skul elag sanie, English primary skul, ana ato me amer pak etan kin aFranis skul etan elau.

I passed to the Nabanga Sale Junior Secondary School at Tongoa. I was there and cyclone Prima came and damaged the school so they had to transfer us to Matevulu College.

Ale apas pak Nabanga Sale Junior Secondary School, Etgo, ale ato sanpen me nlagwat, nlagwat iskei imai, cyclone Prima imai idamage ki skul property, ore ipregi welkia malfane, rutransfer ki komam upak Matevulu College.

As I spent three years at the other school, I started in third year.

Ale ato aspent ki ntau itol Nabanga Junior Secondary School, ale apreg nakte year third m ̃as.

I wanted to come back here, stayed for two years then I went to NTM Bible College until now I am a pastor at the Bible College.

Ana amai pak sa, to ntau nru go asil pak em ̃rom Bible College ni NTM, ga wan kin atkos to pan pan kin malfane amai pi pastor ato em ̃rom Bible College.

I am a pastor. Api pastor.

Like, the life of many young people, many have found we grew in one place. They call it Erakor, which is a fence, but I see that there are still many problems.

Taos welkia nam ̃olien ni tefsofus lap welkia telap rupam ̃ori, welkia uftom naor iskei, welkia, nam ̃olien welkia. Rusosoki Erakor rapi kor iskei me stil kaleka welkia telap rufes ki problem lap.

There is the problem of alcohol. Ore, ipitlak problem ni nai (alcohol).

As they drink too much, they create problems, they give the chief problems.

Iwelkia rumin top, go tu create ki problem, ko rutu Chief problem, rupreg tefla.

They steal things and some steal from hotels. Ko rufnako mana, rupnak, tete rupnak, ko tete rupnak em ̃rom hotel.

And they steal alcohol. I welki rupnak nai.

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Some fight, when they are drunk they fight making more problems.

Tete ruftup ̃, welki rumin ruftup ̃ welki pregi rupreg problem lap.

They give the chief a headache. I preg p ̃au ftin pak chief.

The chief finds it hard to talk to them. Go chief ipam ̃ori ikerkerai nen ke festafir.

I think it would be good if the young people's lives were in Jesus, it would be good.

Me amurin iwi nen kin nafet yangfala ruknomser nam ̃olien ni em ̃rom Iesu kin imer wi.

When you have Jesus in your life then he gives you a fence (to keep out the bad things).

Malen kupitlak Iesu em ̃rom nam ̃olien gag, go iwelkia itae ptu ki kor wi iskei, nen kupiatlaken.

That's all that I want to say. Go inom, teses m ̃as kia atae tli.

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Waya Tenene, Story of his l i fe

Okay, I want to tell this small story. Ore kineu amur ki atraus tete natrausuen ses.

I was born on the small island of Erakor in 1916. Ore kineu apakor Erakor, naur ses, 1916.

1937 I joined the British police, 1937 I finished. 1937 ajoin British police, 1937 afinis.

Joined America in 1942 and worked with the American army.

Join Amerika 1942 weswes skot Amerika armi.

We went on BP's boat. Upan upa raru ni BP.

We carried two machine guns around to Emos, we took the other around to Maniuro, came back to the bush with the army.

Umos masin gan p ̃ur inru lpeki karu Emos, ulpeki karu Maniur, ler mai ale upak namlas skot armi.

Then we went in the Morinda, B.P.'s ship. Malen upa raru Morinda, raru ni B.P.

We went back to Santo, taking the cargo to the missionaries on different islands, then came back to Malakula then Efate, but war had started, and there were warships, cargo ships, mail boats, army, marine, lots at Vila.

Upak Esanr to upus kaku ni nafet na missionary naurur pan uler mai pak Emlakul malnen upareki Efat, me ki pepi mal ni nafkal, go esan ki pe pitlak Manwor, kaku pot, mel pot, army, marine, rup ̃ur Efil.

Then we left Malakula. Go malen umai pak utao Emlakul.

A yacht came alongside. Ipiatlak yot iskei imai long sait.

It came alongside the boat. Imai long sait raru.

There was a navy captain and two sailors they took out the captain of the yacht, from Australia.

Ipiatlak kapten ni navy iskei go sailor inru rumai pak elag rupreg lu kapten ni Australia nen ilekor raru.

And the sailors went and they went first in the boat to Efate.

Go sailor rupan me gar rulid ki raru mai pak Efat.

Then we came to Devil's Point, we came back to Vila.

Malen umai pak Devil's Point, uler mai pak pases Efil.

It was full of boats; cargo, mail boats. Malapoa to Vila island to Pango there were mines.

Ip ̃ur ki raru, raru kaku pot go mel pot. Emlap ̃o pak Efil naur, teflan pak Ep ̃ag, ipiatlak main.

They pulled the fence, mines drifting around, they pulled the fence so that boats can't come in.

Rupuet kor main wes, main rusal sal ur puet kor main nen raru rukano sil.

When we came, we signaled them. Malen umai upreg siknel.

And the pilot, he was at Malapoa, came and opened the gate, we went inside (the harbour), then we had to quarantine, then we came and put the labour here

Go pailet, pailet ito Emlap ̃o imai ip ̃elgat ket, sil mai pak em ̃rom ale malfan ukwarantin, me umai, umai nen kin rulepeki labour ni sa.

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We took labour from Tanna. Go rumos labour ni Tanna pa.

But then we came and we all stopped working, quarantine. But America asked the BP company to use the boat.

Me malen umai go koipe nomser tu nawesien itik, kwarantin ito me, headquarter ni America ito, ito paus ki kampani, kampani ni B.P. kina imur na ke ius ki raru.

The company agreed so we took ammunition, bullets, bombs, guns, two machine guns.

Ale malfane kampani ina itrok go upo msag amanesen, polet, pom, sisi, masin kan inru.

We took it round to Moso. Ulpeki karu Emos.

Took a tractor, and some army went ashore, with some marines.

Plak trakta, go tete army rupak eut, plak tete marin.

We took some to Nguna, to Forari, we went round, a machine gun, and two ten-wheel trucks.

Ale umos tete pak raon Egun, upak Forari, upa mer lpeki masin kan iskei, tenwil inru.

A group of soldiers went ashore, with some marines.

Nafet solja, rupak eut plak tete marin.

Finish, we went back to Vila, now they left BP's boat.

Inom una uler umai, umai pak Efil, ale malfane rupo tao raru ni B.P.

Morinda went back to Australia. Morinda iler pak Australia pa.

We went ashore and they kept us. Me upak eut, malfane rumer puetsok komam.

They kept us and we went to the bush. Rupuetsok komam upa, upak namlas.

We made camp in the middle of Efate, we made a telephone wire go to Forari.

Upreg camp maloput Efat, upuet telefon waia pak Forari.

Until 1946 in Vila, then war finished. 1948 I joined the French police.

Go imai pak Efil 1946 malnen kin nafkal inom, 1948 amer na Franis polis.

I was in the French police 1955, 56. Ato Franis polis 1955, 56.

Then I finished, back to Erakor village and I was Chief Charlie Kalmet's policeman, 1959.

Go afines mai pak natkon Erakor go api polis ni naot Charlie Kalmet, malnen 1959.

Then the cyclone and we left the small island for Efate.

Malnen nlag iwat utmalu naur ses mai pak Efat.

1959, 1960 then we went to the new village, Erakor, Efate, and Charlie made me a policeman of the village in 1960.

1959, 1960 malnen umai pak natkon faum Erakor, Efat, go Charlie ipregi api polis ga ni natkon 1960.

1960 I was a policeman until 1967, but 1968 I was on the council until 1970 and I was chief, I took Charlie's job.

1960 api polis tkal 1967, amer 1967 api polis me 1968 api kaonsil ga 68,69,70 go api naot aslat nawesien nig Charlie.

1970 I was chief until 1979, and I was assessor with the Colonial Government.

1970 kin api naot mai tkal 1979, api naot 1970 go api asesa mal ni kolonial kafman.

French side. Nanre ni franis.

We were ten, five British, five French. Komam upi ralim, ilim British, ilim Franis.

I was on the French side. Kineu ato nanre ni Franis.

Then the rebellion of 1979, 80, we went to Tanna, with Justice Cook.

Malnen rebelion 1979, 80 upak Tanna skot Jastis Cook.

Justice Cook was a judge from England. Jastis Cook ga ipi jaj ni England.

He worked for the tribunal, we went to Tanna in the morning, go and come back in the afternoon to sleep.

Ga iweswes na tribunal upak Tanna pulp ̃og upa mai matur kotfan.

We went by plane and came nack to sleep, we went Upa aeroplane pan mai matur upan naliati ralim

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for fourteen days. iskei atmat ipat.

And we finished with the Tanna rebellion. Go ufines ki na rebellion ni Tanna.

Fourteen days we went and came back to sleep. Naliati 14 nen kin upan pulp ̃og mai matur.

We went in the morning and came back to sleep. Upan pulp ̃og umai matur.

After fourteen days we finished with the rebellion on Tanna. In 1983 Justice Cook and I opened the Island Court.

Naliati 14 go unom ki na rebelion ni Tanna ne court kes inom 1983 go kineu go jastis Cook ramer p ̃elgat Island Court.

Island Court on Efate. Island Court ni Efat.

Me, Justice Cook and Tabia from Vila. Komam jastis Cook go Tabia Efil.

Tabia took his place and we opened the Island Court on Efate.

Tabia isel nam ̃len go komam up ̃elgat na Island Court ni Efat.

Today there is an Island Court, but Justice Cook and I and Tabia trained the group of judges.

Mes ipiatlak Island Court me Komam jastis Cook, kineu go jastis Cook go Tabia kin utren ki nafet na jaj ne.

Because of my background the government took me on.

Pakraon ni neu tenen aweswes na kafman itae go ipuet kineu welkia.

I followed them, the group of judges. Ato nrkosir, nrkos nafet jaj.

And I was at the Island Court in 1978. Go ato Island Court 1978.

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Timteo Kalmet, Story of his l i fe

My name is Timteo Kalmet. Kineu nagiek Timteo Kalmet.

My parents are Charley Kalmet and Pali. Api tesa ni Charley Kalmet go Pali.

I was born on February 25th, 1954. Apakor 1954, no.25 February.

My clan is mleo, red yam. There are two mleo, one is white and one is red.

Api naflak nawi, rusosoki mleo, naflak mleo, mleo miel nlaken ipiatlak mleo inru, mleo tar go mleo miel, go api naflak mleo.

I went to school on the small island. Go kineu apak skul 1961 naur ses.

That's where I went to school first, we went to [first went to kindy?]

Kin askul malpei, upei skul vilej skul malpei kin kindy.

Kindergarten for a year or two, that was 1958 and 59, and Wabaiat and Kaltap ̃au were the teachers.

Kindergarten ntau iskei ko inru m ̃as, tene, ipi 1958, 59, go Wabaiat kin ipi teacher nigmam, go Kaltap ̃au.

Finish, then they started the school at Esnaar. Inom, malnen skul ni Esnaar, rupregi istat.

And we went to the French school, many of us, and I started at Esnaar in 1961.

Go upak Franis skul, komam ulap kin upak Franis skul, go astat 1961 kin askul Esnaar.

Until 1963 and I went to the Ecole Communal in Vila until 1967.

Pan tkal 1963 go apas pak skul, Ecole Communal ni Port Vila ato 1964 pan tkal 1967.

I started at the Lycee in 1968 until 1973; my school life was not too long.

1968 go astat Lycee, go ato Lycee 1967 pan tkal 1973, go skul neu itap top mau.

I didn't go to university. Atap pak tete university mau.

I was at the Lycee for form one, two, three. Me Lycee askul fom wan, tu, tri.

After form three I went to commercial school to learn typing, accounting and secretarial work.

Ale fom tri go apak ata kontiniu kin mau, me apak Commercial School, ipi Technical School pak nanre ni commerce nanre ni typing, accounting go secretarial wok.

I finished school, but I didn't finish the last year because then I went to Noumea for them to cut out my eye.

Ale anom skul, apo ta fnes ki skul neu mau nlaken ntau mlap nen itu go apak Nume reki nen kin ruk mas namtak.

My eye was bad, they cut it out because it got hit by an umbrella wire in 1963.

Namet kineu isa, ruk mas slatlua ito ptin, go namet kineu isa, 1963 waia ni sulok isup ̃ti.

Then they wanted to send me to Noumea or Australia.

Me malne runa ruk sent ki kineu kafak Nume ko Australia.

So that they could do something, but my mother didn't want it, she said she loved me and she said I should stay first, and I stayed until my eye went white and hurt, and gave me headaches all the time.

Reki nen ruk freg tenmatun me mama neu imal, itli na inrom kineu go itli na kafei to, go ato pan namtak ki pe to tar pan pan istat ptin, ipreg npauk ki to ptin ser mal.

13 December 1972 I went to hospital in Noumea.

1972, namba 13 December go apak hospital Nume.

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The doctor checked me here, but I went to hospital in Noumea so that they could take it out.

Doctor icheck ki kineu sa me apak hospital Nume reki nen ruk slatlua.

They took it out and put in a false eye, but I haven't changed it until today because they didn't tell me when to change it. I will go to Noumea for them to look at it because it has moved up

Ruslatlu tenen rupus met psir ne, me ata ta change kin mau tkal mes, nlaken ruta nrik kineu ki gas kin kafo change kin mau. Go amer pak Nume nen ruk leka nlaken ki pe to muf ito pak elag kipe to ses, go ga wan kia.

And I went to work. Go kai pan weswes.

I worked in radio telecommunications, from 22 March, 1973.

Aweswes radio telecommunications, stat 1973, 22 March 1973.

Then I resigned in 1979 and we transferred to the satellite Earth station that was called Hebritel, then in 1980 it would be Vanitel and today it is Telecom.

Ale apo risain mal ntau ilakor pi ato 1973 22 March uto panpan 1979, go utransfer mai pak satellite Earth station pei nen rusoso ki Hebritel, nen kin 1980 go rupo soso ki Vanitel, mes ipi Telecom.

Then we transferred to Hebritel and I was in the telegraphic room, doing telex, telegraph, telephone, but they found that I had accounting and administration skills.

Go malen utransfer mai pak Hebritel, go ato em ̃rom, telegraphic room go ato preg telex, telegraphic, telephone, me rupam ̃ori na awi nanre ni accounting, go administration.

And they took me in to the administration and I worked there until 1981 when I resigned.

Go rupregi apak em ̃rom, accounting go administration go aweswes esan pan tkal 1981, go arisain.

I resigned because I wanted to play music. Arisain nlaken amur kames music.

Because then, 1961, I started playing guitar and ukelele.

Nlaken malen kin 1961 kin astat tkal music, guitar me yukeleli.

And my music career built up then. Go music career neu istat build up esa.

In 1976 I started at the Hotel Le Lagon, but in those days I played at lots of places.

Me kineu astat 1976 kin astat mes Hotel Le Lagon me malpei kotkot ames naor lap.

With my music I worked at Le Lagon day and night, and in 1968 I worked at the night club called Tahitinui until 1973, then Le Pandanus until 1976, then Le Lagon until today.

Me awelkin ato tae ki music neu skot nawesien ga aweswes Le Lagon aliat me p ̃og go ames elag, taos 1968 ames nait klab rusosoki Tahitinui inom 1973 ames Le Pandanus restaurant, inom 1976 go apak Le Lagon, ale ato Le Lagon to ato mes esa.

I worked at the radio. Me ato weswes radio.

I came to Vanitel then I resigned in 1981. Mai pak Vanitel mana, 1981, go arisain Vanitel.

A worked at Le Lagon as reservation manager until 1977, then the Intercontinental Hotel as assistant sales manager and they offered me more money for music so I left Le Lagon and played at the Intercontinental for quite a while.

Apan weswes Le Lagon as reservation manager pan tkal 1977, 1977 go Intercontinental Hotel, ipuetlu kineu sanie nlaken rumur assistant sales manager, gar, hotel gar, apan weswes skotir, go mal skei mau ne go rupropose ki kineu ki mane nen imer pak elag nanre ni music go atao Le Lagon music go nawesien me ajoin Intercontinetal go apato sanpen to pram.

I stayed at Le Lagon until 1982, then I left. Apato Hotel Le Lagon atkal 1982 m ̃as go atao.

I stayed at the Intercontinental until 1984. Apato intercontinental pan tkal 1984.

In 1984 I worked at the Sound Centre. Or 1984 aweswes skot Sound Centre.

They took me there to work with them. Rupuet kineu sampen, ne rumur na kaweswes skotir.

I was a senior salesman. Go apan asenior salesman.

And I demonstrated how to use all the instruments, like piano, guitar and electronic

Go malne go apo to demonstrate ki sernal ni nameswen, taos piano, guitar, electronic sernale.

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things.

Until there was a group from PNG, West Papua who came here, called Black Brothers, they came in 1984 and 85.

Pan go, ipiatlak group ni Papua New Guinea, West Papua iskei rumai pak sa nagier Black Brothers rumai 1984 go 85.

They got me to play with them and there was a chance for me to go to PNG and to record two cassettes.

Go rupuet kineu ames skotir, ana mes skotir go ipiatlak janis nen, rusent ki kineu apak Papua New Guines apan rikod ki kaset neu inru.

After PNG I came back and played with the Black Brothers at the Besa club. Today it is called Club Vanuatu.

Papua New Guinea inom, aler mai, go ames skot Black Brothers Besa club kin mes ipi Club Vanuatu.

I played there, sometimes as a one man band. Ale ames esan pan go ipiatlak tete p ̃og kineu askei mes, taos wan man band.

Some nights I played with the group. And the management of the Besa club said it would stop with the Black Brothers and employ me full time.

Me tete p ̃og ames skotir, taos, grup pan, go management ni Besa club rutli na iwi na ruk stop ki Black Brother me ruk employ ki kineu ful taim.

Because they saw it was cheap and I could play a variety of music, in Bislama, French, English and some Spanish.

Nlaken ruleka na icheap, go kineu askei me music ipiatlak variety nlaken alag ki Bislama, Franis, English, go tete Spanish.

They sacked the Black Brothers but they felt bad about it and we had a dispute.

Ipregi go Black Brothers runom, me kineu ato me ipo piatlak tete dispute seserik Black Brothers runrogtesa.

They felt bad and they went to see the management of the Besa Club.

Runrogtesa go rupregi ruto mai lek management ni Besa club.

Until I left. Pan go kineu atao.

Then I played at the Intercontinental Hotel, 1985 until 1987.

Malen atao go intercontinental hotel rumer puet kineu, runa rupuet kineu, 85 pan tkal 87.

In 1987 the Fairstar was here overnight. Okay, ato 87, me Fairstar, ipiatlak p ̃og iskei ipitlak imatur p ̃og iskei nuof.

There was a cyclone and the Fairstar stayed overnight.

Me ipitlak nlagwat iskei, go Fairstar imai, imatur p ̃og, imtak ki nlagwat, go imatur p ̃og.

That night the cruise director and some of the crew

P̃og cruise director go tete nam ̃er nen rulekor raru Fairstar.

They came to drink at the hotel. Rumai min hotel, rumai sak to me ruto min hotel.

They heard the music and they liked it so the cruise director asked, "Do you want to play on the Fairstar?" And I said, "Oh yes."

Ruto nrog music, pan go runrogo iwi na, cruise director ga imai me ipausi ki kineu, "Me kumur p ̃a mai mes Fairstar?" Go ana, "O yes."

I said, "Good, but you should talk to my boss here."

Ana "Iwi me akam ko faus ki boss neu ni san."

They asked my boss. Go gar rupo paus ki boss neu ki .

My boss was the general manager, Oriliano Viniati.

Boss nen malne ipi general manager Oriliano Viniati.

He is Italian. They asked him and Mr. Viniati said, "He can work for you but he has to come back."

Ipi kano ni Italy, rupauskin go Mr Viniati itli na, "O itae net mes, me kemer mai.

He can't stay on the Fairstar, he has to come back.

Ke ta pato Fairstar to mau ke mer mai."

They said, "Okay he will do two cruises." Runa, "Ore, ke freg cruise ke nru, okay."

In 1987 I did cruise 16 and half of 17 and they Go 1987 ne, apreg cruise inru, cruise 16 go af ni 17 ale

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put me back here. rumai rume lpeki kineu.

And that was how I built my reputation as a musician.

Go mal ne welkia ipregi reputation neu taos musician.

And it grew to more than I could do, as I went around the islands to sing, to Pentecost, Santo, Malakula, Epi, Tanna and some islands around Efate.

Ga imer pak elag tol nawesien nen atae pregi taos em ̃rom administration go promotion neu welkia apak naurur apak naur ni Vanuatu, apan lag ipitlak Pentecost, Esanr, Emlakul, Epi, Tanna go tete naur seserik nen ruto ni Efat.

In 1987 at the end of the cruise I went back to the Intercontinental, and my wife Mary and I went to the Phillipines, she works at the Asian Development Bank.

Me 1987 go nametp ̃agon ni cruise neu na aler mai aweswes malses Intercontinental, ale komam Mary rapak Filipin, mtulep neu Mary ga iweswes Asian Development Bank.

She had a meeting then at the ADB headquarters in the Phillipines.

Go mal ne ga pitlak nsaiseiwen ga ni sanpen me headquarters ni Asian Development Bank ito Filipins.

At that time I had a good friend Me mal ne apiatlak asel wi iskei.

He was from PNG. Ga ipi teni Papua New Guinea.

And he paid for my ticket. Go ineu pakot neu pakot pases.

He paid for my ticket and we went. I neu pakot tiket ni plen, me komam mtulep ranru pa.

We went and my wife went to her seminar. Rana rapan go mtulep ga ito pak seminar ga.

And I went to a singing course. Ale kineu ato pak course ni nalag.

I wanted to make my singing voice better. Amur na kafreg na nalek ke mer nrus wi.

But they said to me, "You don't need to improve your voice."

Ale go ruto runrik kineu kina, "Kuta nid nen p ̃a learn ki nalem mau."

Because they made me sing three songs. Nlaken rupregi alag nalag itol.

They judged my voice and they found that I sing in time.

Rujaj ki nalek me rupam ̃ori na alag leg ki mal.

So I went and sat with people learning the piano.

Ale me ato pan totan skot nam ̃er nen ruto pan learn ki piano.

I watched how they play and I copied them. Go ato lek teflan ruto plei, me, ato pnakon, wel ki nlaken ato leker m ̃as ruto mes.

I watched them so that I could learn how they play.

Me ato leker me welkia amur katae teflan rumes.

And that is how I copied them. Go iwelkia ato kopi kir.

I finished there, and we were about to come back.

Inom, go meltig nen rak fe ler.

I went to the shop, we had been to the shop together many times.

Me kineu askei pak sto, komam mal ilap ga komam rato nru pak sto.

But that time, Saturday, I went to the shop alone in the daytime.

Me malne, aliat toknak iskei, me askei pak sto aliat.

They kidnapped me in the store. Pan go rukidnap ki kineu sto.

They gave me a sleeping pill in Coca Cola and kidnapped me.

Rukidnap ki kineu me rumsag kineu pak rutao na cocacola me ipitlak sliping pil em ̃rom.

I slept in the car and they took me to this village called Pulakan, a long way.

Me amatur em ̃rom loto, me rupan rutau kineu natkon iskei, rusoso ki Pulakan, em ̃ae, em ̃ae.

Mary was at the hotel and when I wasn't back at 6 in the evening she panicked and tried to find where I was.

Mary ito Hotel, iler pak Hotel pa, me ito pan 6 klok kotfan, go ileka ata pan mau ipanik go ipreg inquiry pan pan pam ̃ori na apuel.

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I wasn't at the shop, but they saw me climb into a car but then they didn't know where I was.

Apuel sto rulek kineu pag skot nam ̃er ne, go inom san, rumer ta lek kineu mau.

They found me, and it was one o'clock in the morning when the car came to get me, it was a long way.

Rupo pam ̃or kineu, p ̃og wan klok kin loto imai po mos kineu, nlaken em ̃ae.

They took money and my computer software and kid's shoes and my shoes, watch, sunglasses, but I was alive and I went back.

Rupnak mane, go computer software neu plak shoe ni tesa, go shoe neu nen aslatir, watch, sunglass, me am ̃ol, go aler mai me ga wan kia.

I left the hospital and went straight to the plane and then went to play at the Intercontinental, then stayed there until 1991. Then I stayed home until 1993 and did some woodwork.

Ana ataf hospital leg mai pak aeroplane rapa plen trau ler, amer mai tkal Intercontinental go amer mes esan, ames pan tkal 1991, go anom ana anom Intercontinental go 1991 pan tkal 1993 ato esum ̃ to nlaken apaakot tete sernale nig nkas, me ato weswes ki seserik ki nkas.

I stayed at home until 1993 and Mary said, "It would be good if you worked in an office since you have good office skills, you play music all the time, but try working in an office."

Me atu p ̃al tu ata weswes mau, 1993 go Mary ina, "E ilakor wi p ̃a fan weswes tete ofis, nlaken kupiatlak tetenamrun nranre ni ofis, na kutae weswes ofis me kuipe to music tetwei mai, me malfane p ̃a traem."

I looked for work, I started at Le Lagon. Go alel nawesien, astat amer stat Hotel Le Lagon me alel nawesien.

I asked for work all over the place but a place I hadn't asked called for me.

Apaus ki nawesien pan pan apan tkal taon me san ata paus ki nawesien mau gar rupios mai.

The Chief Justice heard I was looking for work.

Chief Justice ni court inrogo na ato lel nawesien.

He rang Mary and said, "You tell your husband to come.

Go itelephone pak Mary me ipaus kin na, "Kutae nrik marik gag ki na ke mai.

I want to talk to him" Amur katraus skoti."

I went to talk with him and told him I speak English and French. He tested me.

Apan traus skoti ana, "Ore apes ki English, Franis", ipo traem kineu, test ki kineu.

He tried my computer skills, but as I had a computer years ago he saw that I knew about computers.

Computer itraem computer, me nlaken kineu atetwei tetwei mai ga apiatlak computer mai nlaken ato mur sernale ni electronic, go ipam ̃ori na ntaewen neu nanre ni computer iwi.

And I could type 90 words per minute. Go apo type 90 words per minute.

And he said, "When can you start?" And I said, "It's up to you."

Go ina, "O, ga wan kia, ag kin amur ag, me p ̃a fo tae stat gas?" Go ana, "Ito akam."

They advertised and interviewed some others and he said, "I can't promise, but we'll see."

Okay, rurikrut, rupreg advetsimen ga me ipo inteviu ki tete nakon me itili na, "Akano promis me p ̃a fo traem."

There were about six of us but I won and I got the job.

Ko fo traem komam ulakor pi six, me kineu awin wes go apo pa.

I worked at the court from 1993 until 1996 then I resigned.

Go aweswes kot stat 1993, pan tkal 1996, go arisain.

I resigned because I wanted to go to the Chamber of Commerce.

Arisain nlaken amur kamer pak pak Chamber of Commerce.

And I got the job and until today I work at the Chamber of Commerce as a research trade and investment and information officer.

Ale amer win wes, go ga wan kia pan tkal mes ato Chamber of Commerce, taos aresearch trade and investment, go information officer.

And I am happy because I work in lots of places and I am learning lots of new things because I didn't finish school but I worked

Go asemsem nlaken aweswes naor ilap go apitlak ntaewen neu iwelkia imer top nanre ni sernale fserser, nlaken ata fnes ki skul neu mau, me aweswes pan pan akraksok tete

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and learned as I went. ntaen kin atik kin malpei.

Because the work that I deal with is important.

Nlaken nawesien atkalir welkia rupi nawesien p ̃afp ̃of.

Many times I meet with experts. Ale mal ilap kafo mas pan saisei skot tete natam ̃ol nen ga rupi experts mana.

Many times I take the chance and ask them to teach me things.

Nafet nawesien ne, go mal ilap asat janis nen kin, apauskir kin nen rutij ki kineu ki tenmatun.

They give me some skills. Today I am happy because I have them.

Go ruto tao ntaen nen kin, mes asemsem, nlaken apitlaken.

And I am at the Chamber of Commerce until today.

Go ato Chamber of Commerce tkal malfane.

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Will iam Wayane, Story of his l i fe

My history, from when I was a child until today. Histri neu malen kin api tesa mai tkal mes.

My father was an evangelist then, and he went around the islands to do religious work.

Papa neu ga ipi evangelist iskei tetwei, go ito siwer ur naurur preg nawesien tap.

That is why I was born on Erromango island. Before my father was working on Malakula.

Ipi nlaken kineu apo pakor naur nig Erromago, malen papa neu ipato weswes ur Emlakul.

He was called back to Erakor island. Nafioson ipan nag ke ler mai pak naur Erakor.

And when he got to Erakor they called him to Erromango, him and my mother and my brother, Ashael.

Go malnen imai tkal naur Erakor go rumer soso nen ke fak naur nig saot Erromago ipreg papa go mama go paluk iskei, nagien kin Ashael.

He is the first born in our family. Go ga kin ipi taklep neu.

They went to south Erromango. In 1950 they left Erakor island for Erromango.

Ruitol tmalu reki naur nig saot Erromango, go 1950 kin rutao naur Erakor pareki Erromango.

And they stayed on the island and I was born in1951, 8 November, the island of Erromango.

Go rupato ntau iskei nom, go kineu apo pakor, 1951, 8 November, naur nig Erromango.

And we came back in 1952 we came back to Erakor island.

Go uler 1952 kin uler mai pak naur Erakor.

I started at school on the small island, 1958 to 1959. And I went back to Bahai school.

Ka pes pak skul naur ses, 1958 tkal 1959. Go amer pan skul Bahai.

In 1959 the cyclone hit Erakor island, the cyclone was called Christof.

Go 1959 go nlag p ̃ur iskei iwat naur Erakor, go nlag nen rusoso ki Kristof.

It damaged many things and it made the chief take us across to the big island.

Go ipreg saki sernale lap go ipregi marik naot ipregi unrokot mai naur p ̃ur.

And I went back to school until 1967. I went to Iririki District School. I was at school for two years.

Go amer ler mai skul natkon pan tkal 1967. Go apan skul Iririki Distrik Skul. Go apato skul ntau inru.

When I left school I went to work at the British Office for eleven months. Then I left the British Office and came home.

Malen atao skul, go apan weswes British Office atlag ralim iskei atmat iskei. Mer tao British Office kai mai to esum ̃ tu.

Until the call came in 1971 that there was work in Noumea and I put in my name. I left for New Caledonia for two years.

Pan pan nafiosan imai 1971 nen ruk fa weswes Nume, go kai pan pus nagiek. Go kai tmalu pak Kaldoni, pan patu ntau inru.

I finished in April 1973. I came for a short time, then went to work for UNELCO for a short time, then finished.

Inom go amer ler mai 1973, April. Amai tu malses mer pan weswes UNELCO mal ses, imer nom.

I hung around until I was involved in smashing up the Hotel Lagon and went to gaol for fifteen months.

Kaitu p ̃al tu pan, kai preg tete sup ̃ kerkerai Hotel Lagon, kai pak nasum ̃ malik ntau iskei go atlag itol.

When I left the gaol I went to work for the Post Office for fifteen years.

Malnen ataf nasum ̃ malik, mer mai, mer pan weswes Post Office ntau 15.

They came and took me out and I came back to doing nothing for five years.

Rumer preg lu kineu nawesien go kai mai tu p ̃al tu ntau ilim inom.

I took a letter to the province about the job of secretary and they agreed to it.

Go kai preg natus neu pak province reki nen kamai pi sekreteri go rumer trok wes.

And I started work in June 1998. Go apo mai pes nawesien neu atlag ni June 1998.

And it is where this small story ends. Go ipi teses wan inom esan.

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Jinane, Story of her l ife

We were married in 1950. Wel komam ralak naintin fifti

We had seven children Rapi tlak tesa ilates

Three girls and four boys Tesa nmatu itol me tesa nanuei ipat.

Yes, we were on the small island and we came across to Efate.

Uto naur ses kin go upo nrokot mai pak Efat.

When we were on the small island it was Christian times.

Malen kin uto naur ses, ipitlak, mal ni nalotuen.

And today, the village has Christianity. Go iwelkia malfanen, natkon iskei ipato preg ga nalotuen, ki pe pato go, iskei go iskei.

But in the days of our grandparents it was not like that.

Me mal ni apu mana ita teflan mau.

In those days, on Sundays, those from Erakor would go to Church at Eratap.

Mal ni apu mana wel aliat tap, go teni Erakor ruk fo pan preg nasum ̃ tap Ertap.

And they would have a meeting. Go iwelkia iteflan kutili na, meeting.

Then the next week they would go to Pango, then another week they would go to Vila.

Ale, wik nen tu rufla mer pak Ep ̃ag. Wik karu rufla mer pak Efil.

Then sometimes the two villages would come to Erakor.

Go tete mal natkon nran ruk fo mai pak Erakor.

They didn't stop. Me rutap pnut mau.

The time of our ancestors, time of our grandfather and grandmother.

Mal ni tiawi gakit, mal ni apu me ati mana.

But today, children sing hymns and so on, but they stay at their own villages.

Me mes nen iwelkia, tesa ruto preg nalag mana, me rui pe to natkon sikskei to.

But in the olden days the grandparents would walk to prayers.

Me mal ni tetwei tkanwan itfel kia, apu mana rusiwer preg nalotuen.

And that church, in those days, we went to school there at the small island. The church which our grandparents built.

Pak natkon go natkon, ale natkon go natkon rupo mai pak natkon, naur Erakor nasum ̃ na apu me ati ni tetwei kin rupregi. Kineu apaakor me nasum ̃tap nen ki pe to. Go nasum ̃ tap nen, iwel ki mal ni ati me apu mana, komam uskul wes.

We studied at the church, they didn't make a schoolroom for us.

Komam ufaitau nasum ̃ tap ruta nigmam preg nasum ̃ faitauwen mau.

But we learned in the house. Me komam ufaitau esum ̃.

The church house wasn't built yet. The people grew wiser, they followed the other ancestors and they made the house for a school.

Esum ̃ tap, wan iwelkia unrus parekin. Ipitlak ntaewen ni natam ̃ol nen kin rupo mer pa, rupo mer nrokos apu mana, kin go rupo preg nasum ̃ ne reki nfaitauwen.

And the children would have a school they Go tesa rupo pitlak nasum ̃ nfaitauwen me, rupo pakes, me

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would go to, and the church would be there, but in our time we went to school in the church.

nasum ̃ tap ipnut to, me mal ni mam komam ufaitau nasum ̃ tap.

I was at Erakor village school until 1948. Ore, welkia kineu aschool natkon Erakor. Afaitau natkon Erakor pan ntau 1948.

And I left for the P.M.H. (Paton Memorial Hospital).

Go atmalu pak P.M.H.

I worked at the P.M.H. Nen aweswes P.M.H.

I was a nurse. Kineu api nurse.

I worked 1948, 1949, then I came back and I married in 1950.

Aweswes ntau 1948, 49 me kai pe ler mai, kin go apo lak 1949, e 1950.

I was at home then I worked at P.M.H. In the olden days, when there were no cars, it wasn't light at all (Christianity was not everywhere).

Kai to esum ̃ pan pan, malen kin aweswes P.M.H., a, Ipi mal ni tiaui, go ipi mal nen kin loto rutik, go ipi malnen ita ta mram wi mau.

There was the sister and Miss McRae. Go welkia ipitlak sister go ipitlak Miss McRae.

Miss McRae came to bring Christianity and teach the Presbyterian Women's Association.

Miss McRae kin imai preg nalotuen iplaksok P.W.

And now, she walked to each village to take Christianity. She walked to Vila, and a nurse went across, we went to weigh children.

Go malfanen, iwelkia ito siwer ur ser natkon preg nalotuen go iwelkia ina ke siwer pak Efil, go nurse iskei ko fo nrokosi, me ko fo pan nen ke skel ki tesa.

She would weigh the children, and Miss McRae would run the church.

Ga ke fo skel ki tesa seseerik me M Miss McRae ke fo preg nasum ̃ tap.

Miss McRae, she went to Mele, the nurse went with her. She would run the church and the nurse would weigh the children.

Miss McRae. Ale iwel ipak Em ̃el nurse iskei ke fo skoti pa, ga ke fo preg nasum ̃ tap me nurse ke fo skel ki tesa.

Or if they were to go to Eratap it would be like this. When they want to go to Eratap and they told me I would go to Eratap.

Ko if pak Ertap me ipo tefla, kineu kin, iwelkia, malen runa ruk fak Ertap, go ruto tli na kineu kin kato pak Ertap.

We took the car to the wharf and we got off at Eluk where the big hotel is.

Me seluan kin uto, upa loto nuof, ututan Eluk, san hotel p ̃ur ito.

Okay, we would take the canoe across to Efate, but I would stay and take the scales back to Eratap.

Ale upo pa raru nrokot mai pak Efat gakit ne, kin me, kafo to san po sol skel pan pan pan pan pan pak eslaor ni Ertap.

Put the scales in the canoe and we would paddle the canoe and I would weigh children.

Kin po tatwe ki skel raru, kin go ko fo pa raru, pan, go kafo skel ki tesa.

Then when we wanted to go to Eratap and they didn't want to take a nurse, they said I should be there.

Me iwelkia malen una ko fak Ertap go welkia ru, ruto mal slasol, nurse, tete nurse rumal slasol, runa kineu kin kato.

And I was strong but the scales were heavy, I carried them on the road to Eratap, a long way.

Go apo to kerkrai me skel imten, me kafo sati ur napu ne, ruto san pak Ertap ipi em ̃ae, ipram.

But I carried them, to the island. Me kafo sati, ore pak naur.

Now they are up on the hill, but at this time they were on the island.

Malfanen rupo to elag ntaf, me tetwei malne, ruto pak naur.

Yes the place where we are here is called Erko.

Ore esan kin komam kin utkos to ipi Erko

Our house was down by the water Komam nasum ̃ nigmam ito mai pak elau.

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There is his brother, he went to work. Ipitlak palun iskei, imai ranru to, me ga ga ipak nawesien.

He was there until the seawater came and came inside.

Ito pan pan pan, go ntas imai mai mai kai sil em ̃rom.

So this brother wanted them to get ready, then they took some of our children who were grown-up with them and they went to the house of those others.

Ale palun nen ina rak kraksoksok, me rak plak tete tetau nigmam nen kin rui pe p ̃afp ̃of rak flaker ko ruk nrus pak esum ̃ ni natam ̃ol kaaru.

So we we went to the other man's house and the sea came inside.

Ale umer nrus pak esum ̃ ni natam ̃ol kaaru go uto pan go ntas imer sil wes.

And now we were there but their father went walking again, up to the place where his father and his mother stayed and he found all the people and they came down.

Go malfanen komam koito me apap gar kin ipo mer siwer nrus nrus pak elag Esan apap ga me iak ga mana rutkos, na ipamor natam ̃ol kin go rupo mai.

They took us all and we went. Kin go rupo plak mam kin go upo pa.

We stayed in one man's house. Uto esum ̃ ni natam ̃ol iskei.

And there were many and many of us. Me ulap pelap pelap pe lap .

Lots and lots of people. Natam ̃ol rulap pe lap.

They stayed at this house, but as we sat, all the people sat and couldn't move. This man and this one.

Ruto esum ̃ ne, me teflan kin, utotan nat itotan ki pe pnut to imer kano nrus go nat ko nat.

But all the people, how come they were standing on the verandah? We were watching the wind doing its work, until morning when the village was really cleaned out.

Me nanuei teflan rulao lao tau veranre rulao lao tau, uto lek nlag nen kin ito weswes, pan pan pan pan pan pan pan malen upakor pulp ̃og natkon imalmal wi.

The sea cut the small island into four parts. Ntas, ntas islakot naur ses ipi mal mal ipat.

And the place where the hotel would be, there was a house and a family lived there.

Go san kin hotel ipo to ipitlak nasum ̃ iskei itu wes, family iskei rutkos.

They stayed in the small house, they stayed quiet until daybreak.

Gar me ruto nasum ̃ ses iskei, rupnut teflan to to pan pan ialiat.

Until the old people swam and came to a place that was dry.

Na ialiat kin go natam ̃ol rupo pan kin po to nanre kin po to los pan sol teesa nen mai pak naor nen kin igar. Pan pan go tiawi rupo los mai pak naor nen kin igar.

They came, we stayed where it was dry, but we didn't have any room.

Rupo mai upo to naor nen igar, me kui pe tik ki naor.

Because the houses were all broken. Nlaken nasum ̃ rupe maui saprek.

Every house was broken, our church had fallen down.

Nasum ̃ rumaui saprek, nasum ̃ tap p ̃ur nigmam nen itarp ̃ek.

The house where the children went to school, all broken, fallen down.

Nasum ̃ nen ruto, tesa ruto faitau wes, rumaui saprek, tarp ̃ek.

We didn't have a place to shelter. And that time Doctor Jameson came with people from the big island of Efate, they brought people to clean up.

Koi pe tapitlak naor nap ̃elwen mau. Me malskei ne doktar Jameson imai, plak natam ̃ol rumai pak Efat p ̃ur, trau preg natam ̃ol rutaata, nen rupreg.

They got the land that the chief had put the people on, which we would make our living place.

Rupreg block nen naot ilaolao ki natam ̃ol nen kin komai preg naor natowen ni mam.

He would say that, and everything of ours, the wind took it and drowned it in the deep

Ipo tli tefla, go serale, serale nigmam nlag islati tut kin nam ̃oru.

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Some houses were taken by the wind and sunk in the sea.

Tete nasum ̃ nlag isati tut kin nam ̃oru.

We had nothing, but white people gave us things so that we would have things again.

Utik ki serale me welkia, nanromien ni nam ̃er tar nen kin imer mai nen kin ipi nanrognrogon, nen rumer pregi mai kin upo, rupo mer tu mom kin go upo mer pi tlaken, kin upo mer pi tlak tenamrun.

But everything of ours the wind took it away. Sank it.

Me sernale nigmam nlag islatlua. Tut ki.

Thankfully no one was killed. Nanromien, nat ita mat mau.

Everyone lived (through it) Natam ̃ol rumaui m ̃ol.

And it was the time that we crossed over to Efate and made our village.

Go ipi mal wan kin unrookot wes, unrookot mai pak Efat, kin kai to Efat kin po preg natkon.

That wind was a really big wind. Nlag nen ipi nlag p ̃ur perkati.

When it came it wrecked the small island. Malen imai ipreg sa ki naur ses.

It was 1949, we crossed in January (1950) to the bush, here.

Ipi malskei wa, 1949, ana 28, 29 January wan, upo mai January wan na nafrofur, Esa.

But it wasn't a good place when we got here on January the first, it was just bush.

Me ita to naor wi nen upreg January wan mau, koi pe mai uJanuary wan nafrofur.

People's gardens were there but when the chief put the people there, the gardens that were there, that owner couldn't say anything.

I welkia talm ̃at ni natam ̃ol rupa me malen kin naot ilao lao ki natam ̃ol, talm ̃at, talm ̃at ni nat ne, me ilao ki nat wes, kipe pi, nat nen imer kano tli, til tenamrun, me ki pe pi ga san ke fe tkos.

Now they are there, but there are many children and they are growing it has become wide and long.

Iwelkia malfane ruto me tesa ruto lap, go ruto nrus nrus, ipo to p ̃olplo ko ito pram.

When we came it was narrow and long, but today we have many children and they live here and there.

Me malen umai welkia imrara pram, reki nen natam ̃ol, komam nen upi tlak, ore, mal nigmam, go upreg naor natowen nigmam, ipi pram, me malfanen tesa nigmam rulap go rupo to tefla, go ruto tefla, go ruto tefla.

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Daisy Wayane, Story of her l ife

I went to school on the small island, I don't know how many years I went to school, I was six years old.

Askul naur ses, ata tae api tlak ntau ipi skul mau api tlak ntau ipi 6.

And one or two weeks. Go wik ilakor skei ko inru.

Then the cyclone came to the island. Ale nlag iwat, ale umai pak naur esa.

I went to skul here, in 1964 I went to Ep ̃agtuei. Ale aschool esa, 1964 go apak Ep ̃agtuei.

Until 1968. I.D.S. Ore, tkal 1968.

I went and stayed at home. 68,69, then I started working at the Hotel Lagon.

Ale kai pe mai to esum ̃, 68, 69, sixty nine go apan stat weswes hotel Lagon.

I worked as a housegirl sometimes, but first I worked at the Hotel Lagon, 69,70,71,72, and I went to work in Noumea, I went to be a housegirl in Noumea.

Aweswes house kel tetemal, me apei weswes hotel Lagon, 69,70,71,72, go apan weswes Nume, apan pi house kel Nume.

1973 I came back. 1973 go amer ler mai

I was working at the hotel and there was a white man, a man came and said that he wanted me to work in Noumea.

Ato weswes hotel ale ipitlak masta iskei, natam ̃ol iskei imai tli na imur te wes wes sampe, Nume.

So I worked for him. Ale apan ga weswes.

So I worked until 73 and I wanted to come back and I came back here.

Ale awes wes tkal 73 go amur kamai go amer ler mai, pak esa.

I worked at Le Lagon like, that time that I started work, I worked in the laundry.

Aweswes Hotel Lagon ne taos na, malpei nen apan stat weswes, aweswes laundry.

I worked in the laundry for about two months then I went on to be a waitress.

Aweswes laundry atlag ilakor inru, ale amai pi waitress.

Until 1972. It was good work. Tkal 1972 . Ipi nawesien wi.

Because before the Frenchman who owned the Hotel Lagon paid well.

Nlaken malpei franis man kin ion ki hotel Lagon, ga ipakot wi.

Today there's too much work and the pay is low! Mes nawesien itop mane ises

When I wanted to come back from Noumea, I came back here.

Ana ato Nume mai, amai to esa.

Okay, I went to work at a restaurant, the Pandanus. Ale apan weswes restaurant iskei, Pandanus.

Pandanus restaurant, I worked there for a small time, then I came back to the house, then I went back to the Lagon.

Pandanus restaurant, aweswes wes mal ses, ale amer ler pan mai pak esum ̃, ale kafo mer ler pak Lagon.

Returned to work at the Hotel Lagon. Mer ler pan weswes hotel Lagon.

I went back to being a waitress. Amer pan pi waitress.

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I went back to the Hotel Lagon from 1974 to 1975. Amer pak hotel Lagon 1974, tkal 75.

Okay, I went back to the Hotel Lagon until 1975, then I had this child, Timothy.

Ore, amer weswes hotel Lagon tkal 1975, ale api tlak tesa nen tu, Timothy.

I worked until 74, 75, then I came back home Ale aweswes pan atkali kin 74, 75, apan na aslati ale amai to esum ̃.

I looked after him at home. I worked at the Pandanus for a little time, and then, because the management there was not very good.

Ato lekor wes esum ̃. Aweswes Pandanus mal ses, ale nlaken management knen itawi mau.

It closed, so I went back to Le Lagon. Go ip ̃on, ale amer ler pak hotel Lagon pa.

Then I worked until 1975, then back home, and then I went back to work as a housegirl at Maxime Carlot's house.

Ale aweswes tkal 1975, ale amai to esum ̃ to pan, ale amer pan ni Maxim Carlot pi house kel, esum ̃ ga.

One year, then I went back, to Maxime Carlot's to work. My sister came and said that a French man wanted a housegirl in Tassiriki.

Ntau iskei ale amer pak .. ato ni Maxim Carlot weswes, al rumer, sister neu iskei imai, itili na, natam ̃ol iskei imer mur house kel franis man, tasrik.

I went and worked for three years, until 1980 we got independence.

Ale amer pan, aweswes ntau itol apan ni natam ̃ol nen weswes ntau itol, tkal 1980 ru, uindependent.

Then the French left and I came back home again. Ale franis man ruler, go amer mai to esum ̃.

I went back home, then I went to work at this restaurant, the Bamboo Royal, for three years, then I went home again.

Mer mai to esum ̃ to pan ale, amer pan weswes e, restaurant iskei, Bamboo Royal mer weswes ntau itol, ale amer ler mai to esum ̃.

Then I went back to the Hotel Lagon, 1991 to 1994. Ale amer ler pak na hotel Lagon, 1991, tkal 1994.

I went back home because I was working then there was an election and I stood and I was elected a member.

Amer ler pak esum ̃ nlaken ato weswes me ipitlak election ni politic, ale kineu atu leg kineu api member, na ilekted member.

On the UMP side of politics. Ni nanre ni politic ni U.M.P.

So we stood, and Daniel was president and I was vice-president.

Ale komam utu leg, ale kineu api, amai pi na, Daniel ipi vice chairman kineu api vice ga.

They worked for four years. Ale raweswes ntau ipat.

Then they dissolved local government and as the council was dissolved.

Ale rudisolf ki lokal Kafman, go taos kaonsel ki pe tik go ipi mal wan, idisolf.

So I came back, asked for work at the small island and I work there until today.

Ale amer ler pan, paus ki nawesien naur ses go apo weswes tkal mes.

(N) Was the council job paid? (D) No, sacrifice. We helped ourselves, whatever came out of the community we stood for it. So we worked.

(N) Nawesien ni council ipi nawesien nen rupakot? (D) Tik sakrifais ore, utmom welu komam nawesien, nafte ipakor community, komam utu leg. Ale uweswes.

And I was vice chairman of the area council and I was also the women's representative at meetings like going to North Efate.

Go taosi kineu api vice chairman ni area council, go apitkaskei pi representative ni nafet nmatu, pak nsaiseiwen, ur na nort Efate mana tefla.

Okay, so before, we would go to school until we finished then we wanted to work, so we tried hard to find work.

Ore taosi kin iwelkia malpei welkia komam uskul pan, uskul su, ale umur na komas ko weswes, ale ko kerkrai lel nawesien.

But children today don't want to. They school until they finish.

Me tesa ni mes ga itik. Ischool pan inom.

He stays at home, follows his own ideas, doesn't think about work, doesn't think about school fees which his father and mother have spent on his

Imai to esum ̃ ileka ito kop, namurien ga, ita mro ki nawesien mau ita mro ki skul fi nen tmen me raiten raspent kin, ko raius kin, reki fi ga, skul ga mana

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school. mau, itik.

Life today is different. Nam ̃olien ni mes iponp ̃tae

They do nothing but they think it is good. Ruto p ̃al to me ruleka na iwi.

They don't want to work at all. Ruta mur nawesien mau.

But I think women do the hardest work. Me nalelewen neu, nmatu ruto pregi nawesien p ̃ur.

It's been years. Before there was no kava, in the time of our grandfathers, they didn't use kava like this then.

Ito ntau lap, malpei nmalok itik, mal ni apap nigmam mana, nmalok ruta ius ki nmalok teflan mau.

And you look, a group of men would have worked hard.

Go kuleka na taos krup ni nanwei, talpuk ni nanwei ruweswes kerkrai.

But today, kava is common. Me mes, welkia nmalok itop.

Too much kava, and men's work is no good, but women's work keeps on going and going. Women stand up for work in the village , and the church, and the Presbyterian Women's (Association).

Nmalok itop go, nanwei nawesien gar itap sef wi mau, me nmatu nawesien gar isef, isef, isef olwei a? Taosikin, taos ipi, taosi nawesien ni na nfanu, nmatu rutu leg ko nanre ni nasum ̃ tap P.W. mana

Women work hard. Nmatu rukerkrai weswes.

And today, you look, many men stay home, only women go to work for their families.

Go mes kuleka, nanuei lap ruto esum ̃, nmatu m ̃as rulel nawesien ruwes wes reki nam ̃olien ni family.

That's it now, we don't know why, maybe because they don't think about it, or they are lazy. They don't think enough about life inside the home.

Ore. Ga wan ki utatae nlaken kin ilakor pi namropirwen, namropirwen ko nasertep ̃alwen ruta mro kas reki na nam ̃olien ni em ̃rom mau.

They follow their own minds too much. Rukop namurien gar itop.

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Abet Kalokis, Story of his l i fe

I am Abet Kalokis, I was born in 1968, 10th October and this afternoon I'll talk about young people's life today.

Kineu Abet Kalokis, apakor 1968 namba 10 October go neu natrauswen neu ni kotfan ne, pes nam ̃olien ni tefsofus ni mes.

As my view of young people today. Taos nalelewen neu pak tefsofus ni mes.

Today they don't have respect, and they don't understand.

Mes gar rutik ki nafte kin nfaktanwen go rutik ki naftekin nanrogwen.

Because today, young people do wrong and they say it is good.

Nlaken mes kin to, tefsofus rupreg tenen isa, me runa iwi.

And what they hear, and the biggest of these, I'll say it like this, they copy too much.

Go naftekin runrogo, go tep ̃ur knen, kafo tli tefla, gar ruleperkat top.

What they see with their eyes. Nafte kin ruleka ki namter.

They say it's bad, but they do it, and they say it's good, but it is bad.

Me runa isa, me rupregi, me runa iwi, me tene isa.

And the biggest of them is in the home, the mother and father teach their children what is good and what is bad.

Go tep ̃ur knen ito nal nasum ̃, iwel tem me rait, rutafnau tesa gar ki nafte kin iwi go nafte kin isa.

Children go outside and will know what is good and what is bad.

Tesa rupak ektem rufo tae nafte kin iwi ga nafte kin isa.

Because today, in this village, you could say it has fallen down in a big way.

Nlaken mes kin to, natkon ne, p ̃a fo tili na itarup ̃ naor p ̃ur.

It's the truth, it has fallen down. What has been done in the village by old people, the young come and spoil it.

Itil mori itarup ̃ naor p ̃ur kat tefsofus, nafte kin tiawi rupregi, tefsofus rumai, ruk kraksaki.

They spoil it and they say "Oh that is bad." Rukraksaki runa, "A, tene isa".

They spoil it, but as for building themselves up, they can't. As I said, that's because they copy too much.

Rukraksaki me reki nen gar ruk mer tfagi mer tfagi gar ruk fo kano. Gawan ki kai pe tli, ruto leperkat top.

But they say it is good. Me runa iwi.

And I'll add, when I look at those who are our elders, their time was good.

Go kamer pas skari tefla, taosi kin apo mer leka pak nafet tenen rumer nrus, motu ki komam, mal gar iwi.

To the time of our fathers and mothers, grandfathers and grandmothers, their time was good.

Pak mal ni nafet apap go iak, apu go ati, gar itawi.

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And they know about understanding, they know about respect.

Go gar rutae kin nafte kin nanrogwen, rutae kin naftekin nfaktanwen.

Their time, even if they were the leaders of the village.

Mal gar kin ifuel kin telekor ni natkon.

They would say to everyone that they are doing this, work for the village.

Rufla nrikir kin nawesien ni natkon.

You look, they come together at one place. Kuleka rumai pakruk naor iskei.

They do it once and it is finished. Rupregi nrak iskei inom.

And if it is not finished today, if it is not all done, tomorrow they'll come to their work.

Ko mes ifla ta nom, ifla ta nom mau, matol rumai, ru preg silua nawesien gar.

Today, young people today, if the leaders of the village come, if they call for some work.

Mes kin to, tefsofus ni mes, ifuel kin, telekor ni natkon, ruk mai, rufla sos nawesien.

They come out today, maybe they come out in the morning, they might work until midday.

Rufla mai pakor pulp ̃og, ru wes ki nawesien pan ipi kotfak aliat.

Or they finish eating and they come back. Ko rufla pan fam su rumer mai.

But the young people, they go, they finish eating, the work is half done, they leave then they're gone.

Me tefsofus, rupan rufam su, nawesien ipi kotfak to, rutaf kai pe pa.

There's lots of their half work around, all the old people add in their work to finish it.

Nafet kotfak nawesien gar nen ito, nafet tiawi kin rufo mai paskar nawesien gar pan pan pnoti.

As for me, my story is finished here. Go neu nafsan neu inom sa.

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General stories

Harry Lauto, Story of young people today

My life, well, I don't work, I only did a bit of school, up to sixth grade, primary only.

Nam ̃olien neu a? Ore, taos nam ̃olien nigmam, taos nam ̃olien neu, atu ata weswes mau, me uschool school nigmam ipan p ̃ok School pan nom class 6, ni primary m ̃as.

I didn't go to secondary school, primary only. Ata pak na secondary mau, anom primary.

But as for work, Me taos na, ore taos nawesien nigmam nen ito.

I stay with a group of young people, there is some good work.

Taos namroan neu (ina plak) skot nafet tefsofus, ipitlak nawesien iwi.

And there is some bad work. Go nawesien nen isa.

Like us young people today, like me, and the other guys from Erakor today, eh? It looks to me like life today is hard.

Taosi ki na akit tefsofus ni malfane, taos komam, taos kineu, kineu plak nafet tesa nanuei fsofus ni taos Erakor mes a? Aleka mes na, nam ̃olien ki nam ̃olien ki pe kerkrai malfane.

Because they have little money. Na, nlaken na tenen rupi tlak fat ses.

So they can make a house, they haven't any money you look.

Ale rutae preg nasum ̃, tenen rutik ki fat, kuleka.

Life today, all the young men, Kule tae m ̃as pak nam ̃olien ni mes, tesa nanuei fsofus.

They work, then they have no money. I weswes tefla, kin ipreg na, itu pan itik ki mane.

Then they go and sell something at the hotel, to get a little money.

Ale ipan sor tete sernale hotel, nen ke sol fat ses. Go esuan ipuetsoki wes kia.

And they'll have some money. And some, if they want money, they'll get a line and net and get fish to sell or to eat at home.

Go ipitlak, kai pitlak fat ses, ale tete, ifla mur tete fat ipak elau isol string ko isol net nen ke fan preg naik, imai ale isori, ko ke sati reki esum ̃ nen ruk fami.

Some just stay home, they think about doing bad things too much.

Tete rutu esum ̃ tu, rumroki nawesien sa itop.

Or if they are good, they go to the garden. Ko namroan gar iwi, rupak talm ̃at.

They work in the garden. Rupreg talm ̃at.

But some, like on the bad side, Me tete taos pak nanre nen isa.

Like on the bad side, you'll see girls going to the night clubs.

Taos nanre nen isa, taos kuleka na nmatu rupak naitklab nanuei me rupa.

Women going to night clubs, they go some place. Taos nmatu rupak naitklab ko rupan rupak tenaor.

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Steal. Pnak.

Some men will go and might steal someplace, or they'll fight at the night club, that's bad work.

Tete nanuei rufla pan rufla pnak tenaor, ko rufla pan ftup ̃ naitklab tenen ipi nawesien nen isa.

They might steal, hit a man for his money. Ifla pan pnak, wat natam ̃ol kat mane ga.

Or alcohol, they steal cars, different thefts, which young people today are doing.

Ko nai, rupnak loto, nafnako fserser, suan, tewan tefsofus ni mes ruto pregi ki.

There's a good side and a bad side. Ipitlak nanre wi go nanre sa.

That's about all there is. Ilakor pi tewan m ̃as kia.

But as for us today, as for us in this place. Me taosi kina komam ni mes, ataosi kin kuleka komam uto naor iskei.

All of us young men living here. Plak nafet tesa nanuei uto naor iskei.

We formed a group and we play stringband music, to make money, we make money you see, and we concentrate on one thing, we stay at one place and we can make money, they are happy with it, they are all at one place.

Upreg grup ale uplei string band, uplei stringband nen ko fuet mane, ufuet mane kuleka, kuleka na np ̃aur itafrafer mau, umau tu naor iskei nen uflatae preg mane, nen uto naor iskei, rusemsem wes, ruto naor iskei.

That we make money, some want money, take money, inside the basket.

Nen ko freg mane, ufla pan tete imur mane isol mane, em ̃rom ni nal m ̃as.

The band's name is Eselaik. There was a stringband before calledEselaik and we have the same name.

Stringband, nagien Eselaik, go ki pe pi tlak stringband ni tetwei ito mai Eselaik, mai taos S.L.A.I.

So Eselak is the name that stayed. Ore Eselaik ga nagien ga ki pe tu.

So that we kids today took it again. Welkia komam tesa ni malfane umer slati

Last night we practised, we practise all the time, at Ben's house.

Nanom p ̃og, umai praktis upraktis ser mal, sum ̃ ni Ben.

Ben Aia, sometimes we practise at their mother's house down there.

Ben Aia Tetemal upo praktis sum ̃ ni iak gar etan sanpe.

Sometimes we practise at Apu Kalwat's house. Tete mal upraktis sum ̃ ni apu Kalwat.

Our future in Erakor, young men, it's like this. Future, future nigmam ni Erakor, taos nafet tesa nanuei fsofus, welkia tu fo lek teflan.

It will be like this, maybe, another side, another time,

Ke fo tefla, ke fo lakor to, mer pak nanre p ̃tae, p ̃tae malp ̃et me.

If the children of tomorow, those who will be there tomorrow, could come with different knowledge.

Ipi ifuel kin nafet tes Ipi ifuel kin nafet tesa ni matol, tenen ito matol, ifla mai plak nametmatuan nametmatuan ptae.

And everything can go back to another way with another knowledge.

Go sernale itae mer pak naor p ̃tae pak nametmatuan p ̃tae.

If knowledge is the same, it will be the same, but like, from before to now, as the old people keep saying, before it was good.

Ifuel kin ito nametmatuan pitkaskei to, Ke fo pitkaskei to, me taos tetwei mai, taos tiawi ruta na tetwei iwi.

It was good, good for them. Iwi iwi kir.

When it comes to today and we say it is good for us, well they will do it again tomorrow.

Malen imai pak malfane, go komam una iwi ki komam, ale ke fo mer pak matol.

And those tomorrow will say it is good tomorrow, and we will thank ours and our elders will thank theirs

Go teni matol ke fo mer na iwi ki matol, ale mam ko fo psawi ki teni mam, ale ni tiawi ni tetwei ke fo psawi ki tega

He says his (times) are good, but we will be thankful for ours.

Ina tega iwi, me komam ko fo psawi ki teni mam.

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They will be thankful for theirs. Tegar ruk fo psawi ki tegar.

But it won't be the same at all. Me ke fo ta pitkaskei mau.

It will be. Kefo to.

It is good, it keeps being good until it goes bad. Iwi iwi to panpan iwelkia ito pan sa.

But I don't know if it will be good or no good. Me ata tae mau ke fo wi ko ke fo sa.

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Kaltap ̃au, Story of Blackbirding

I can talk about my own grandfather, but not about other people's grandfathers.

Apu neu, Apu neu kin atae tli, me reki Apu ptae akano tli.

My grandfather's name was Charley, Charley Wisaw. He was there in Queensland with his wife, Jeanie.

Apu neu, nagien kin Charley, Charley Wisaw, Charley Wisaw. Ipato Kwinslan to, nmatu ga kin, Jeanie.

He was there in Queensland for a while, then his hand was like Walter Lini's

Jeannie, m.m. Ipato Kwinslan to pan pan pan me narun ga itaos nar, kalo, Walter Lini.

His arm was no good. That's how it was. But he was a man who was a kleva (healer)

Narun ga isa. Ga iteflan tu. Me ipi natam ̃ol nen kin ga me ipo pi kleva.

He knew how to do magic, eh? When he was in Queensland he was there and then he had a daughter.

Ga me ipo tae preg majik a? Malen ipato Kwinslan to ipato pan pan pan ipitlak tesa nmatu iskei.

That daughter, she would be my mother. Tesa nmatu ne, ga kin ipo pi mama neu.

They were in Queensland. My mother told me, "They were in Queensland, we were there, and we wanted some bananas, but there are no ripe bananas. And he said to me, "You stay, you will stay and I'll go outside." He went outside."

Rapato Kwinslan to pan pan pan me ntau nen rupato Kwinslan to, malnen rupato Kwinslan Kin ipato na, Kwinslan to me mama neu, kin islat kineu inrik kineu kina, "Rupato Kwinslan to me uto pan pan tete nrak uto pan umur na ko fam nanrmem a? Umur na ko fam nanrmem. Nanrmem itik. Go inrik wou kina "Ko to, ko fo to me kafak ektem". Ipak ektem."

You know there is magic, that you can fly. When he went outside he disappeared. He disappeared, but he flew.

Kutae majik, ipitlak, na, tenen inrir ki. Malen ipak ektem ipuel. Me ipuel me ifak inrir.

He came to Vanuatu. We shook that he came back, came back and brought ripe bananas.

I pareki Vanuatu mai. P̃a nrikin mai pan kin ukrokur kin iler, iler mai tefla me kipe slat nanrmem mai.

"Hey, ripe bananas here, eat them" he said to the children, "Eat the bananas". They ate the bananas, where did they get the bananas from? From our village in Vanuatu, the New Hebrides where I went back to to get them."

"E nanrmem ki, ko fam" ina tesa, "Kopam nanrmem." E rupam nanrmem, rupan slat nanrmem sua? "Pak natkon gakit Vanuatu, a, New Hebrides ki amer ler mai, apan kai slasol."

You see they stayed there until 1906, my mother told me this.

Kuleka ipitlaken. Me rupato pan pan pan 1906, inrik ga mama neu ki.

He said, "Your mother died. But you are alive and we'll go back." And they came back. They came here in 1906.

Ina "Mama ki pe mat. Mama gag kipe mat. Me ag kum ̃ol to go tak ler." Go rapo ler mai. Ramai tkal esa 1906.

They came back here in 1906. But my mother was a big girl. They came back here.

Ramai tkal esa 1906. Me mama neu kipe pi tesa nmatu p ̃ur. Ramai rana pak sa.

My father saw her and wanted her. My father married her, Kaltaf. Kaltaf married my mother.

Apap neu kina ileka me imurin. Kineu apap neu kipo taulua, Kaltaf. Kaltaf kin ipo taulu mama neu ne. Mama ipo taulua. Kineu api neu apo pakor wes.

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Kaltap ̃au, Story about Blackbirding (2)

They were people who went to plant sugar cane. They planted cane and cut cane.

Gar rupi nam ̃er nen kin rupan nen reki nen rulao nap ̃rai. Rulao nap ̃rai rutai nap ̃rai.

When the sugar was high, they cut it, you know their work, we drink sugar, they were the ones who cut it. It was their work.

Malnen nap ̃rai ipak elag, rutai reki nen, kutae nawesien gar, tu to min suker, garkin rupreg suker ne. Ipi nawesien gar.

They stole them. They stole them and went. Their boat came here. They came with contracts to sign, contracts for you to sign. They stole them. It was just theft.

Gar rupnakor. Rupnakor pa. Nlaken kin gar rumai pak esa, raru nen kin ruto mai pak esa. Gar ruto mai nen kin ga, rumai reki nen rupreg natus nen kusign wes reki nen p ̃a fan preg kontrak gag sampen reki toklos imau. Gar rupnakor m ̃as. A, ipi nafnakon m ̃as.

They were in a boat, they didn't go in a plane or something like that.

Rupa raru nintas ruta pa plane ko tete nmatun p ̃otae mau itik.

N) Were Charlie and Jeanie near the recruiting ship? (K) From where they were? I can't say, but you know, when they went, on the sea like that, they went with guns.

(N) No, me inru Charlie go Jeanie ruto meltig ki recruiting ship? (K) Lo esan kin rutkos? Akano tiltae, me kutae, malnen kin gar rupa, gar rupan eut tefla, me gar rupan plak sisi.

And they weren't armed. Then they said, "You, get into the boat, you get into the boat, you get into the boat."

Ga ruta p ̃ur pan mau. Malnen gar rupan trau na "Ag p ̃a fa raru, ag p ̃a fak raru, ag p ̃a fak raru."

"Eh, what are we going to do?" He said, "... They got into the boat and they went. They went but they didn't know they would go and plant sugarcane there at all.

"E, Tu fan preg nafte?" Ina "Usus ifla tete preg suker kir, e? Rupan raru kai pe pa. Rupan kia me gar ruta tae ragar kin rupo pan lao na suker sanpe mau.

He was there and would drink sugar, he would come, but he was stolen to go with them. They went there to plant sugar cane. But as for signing a contract, they didn't.

Ga ito po to min suker ifo to mai me ga nafnako kin iplaker pan kin rupato lao suker sanpe. Me reki nen rupan reki, rusign reki natus, ni kontrak itik. Itik

I can't say how many years they were there. But, like, the story of their descendents who are there. Today they are there.

Akano til ntau ipi kin rupato. Me, na, taos nafsan ni descendents gar nen rupato. Mes nen rupato.

The day that I was at Forari, I was working in the mine at Forari, and they came. They came and asked. They came here, they came to Erakor. The new village here. They came and they asked for us.

Naliati nen kin apato Forari, ato weswes mine Forari, go rupo mai. Rumai paoski. Rumai pak esa, rumai pak Erakor sa. Natkon faum sa. Rumai pan rupaoski mam.

"Eh! Is there any of our family from the Torres?" Because my mother, her mother is from Torres, but my father is from Rentapau.

"E ipitlak te famle nigmam ni Torres ruto ko?" Nlaken mama neu, mama ga ipi teni Torres, me apap, apap, apap neu ga ipi ni Erontp ̃au.

Then they came. "Your family are here." Then they brought me a book to Forari. That I should go to Queensland.

Ale rumai "Famle gamus kin ruto." Ale runeu preg natus imai pak Forari. Nen kin kafak Kwinslan.

I said, "How will we go?" There is no money, money is hard.

Anag na "Ko pan tfale?" question mark now. Mani itik, mani ikerkerai .

And I haven't been to this day. But my family is white like you. They didn't take the skin colour, they are really white.

Go kai ta pan mau pan tuk mes nen atapan mau. Me famle neu ruipi tar taos ag. Ga imer tap slat naskok mau, ruipe tartar.

Today you go and see him and say, "Hey, it's a white man" But it might be your family there and you don't know.

Mes ne kupan leka na, "E ikano tar?" Me ilakor pi na famle gag ien go kusup ̃neki. E.

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And they wanted that some of us should go. But we didn't go. Until today.

Go rumur na komam keskei ke fa. Me komam utapan mau. Pan mes ne rupan kai pe pan me rumer ler mau.

They came so that they would know their family who live here.

Gar rumai na ruk tae famle nigmam ruto esan ko?

There are many of them who have done this. They visit so that they can know their family. And they have the old people's name, Charlie Wisau, his family, they are here, he has that name.

Rulap rulap perkati kin rupreg nawesien nen. Rusari mai nen ruk tae famle ne rusan ko. Me rusel nagi tiawi, Charlie Wisau, famle ga, ruto sa, ga ipitlaken.

And Charlie Wisau, who my mother, the one who died here, Dorothy was her name, but Charlie Wisau came and remarried a second time, and his last child lives here, Kalokis.

Go Charlie Wisau ne kin komam mama neu, nen imat esa Dorothy nagien kin Dorothy, ga imat me Charlie Wisau ne ina imai imer lak nrakaru kin tesa ga, tesa nlaap ga, ga ini patu etan tu Kalokis.

Do you know Kalokis, who lives at the end of the village. Kalokis is there, you go and look, Charlie Wisau's child.

Kutae Kalokis? Kin ipato etan nametp ̃ag natkon. Kalokis kia ito p ̃a fan leka, tesa ni Charlie Wisau kia.

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Kaltap ̃au, Story about Roy Mata

This chief was at this place. I know he was a chief of another island.

Naot ne, ito esan rusosoki, esap, me, atae ipi naot ata aelan ,

Then something happened and they talked to the people they felt sorry about and they talked loudly. They pestered him until he said to them, "Okay."

Ito, ito me ipitlak na, tete sup ̃ ipakor kin, go rupestafi natam ̃ol runrogtesa wes go rupestop. Rupes top pan pan pan go nrikirkin na, "Iwi."

Today as we are here, we are, we are harming each other.

Mes nen kin tu to, tu to tmokit preg sa kit, preg saki kit

The one from here got angry, and went and attacked the other village. The one from the other village got angry. He went and attacked the other village. And it came so that people in Efate were dying until there were no more people.

Tenen ito esan imaet ipan watgi natkon kaaru. Teni natkon kaaru imaet. Ipan watgi natkon kaaru. Go ipregi pan pan Efat negakit nen natam ̃ol rumat pan pan natam ̃ol rui tik.

"And I want that, one day I will make a big feast and we will come. That day we will make a big feast."

Go amurin na, naliati keskei kafo preg nafnag p ̃ur keskei me ko fo mai. Naliati ne ko fo preg nafnag p ̃ur iskei.

He made a feast and he called the villages that I told you about to all go to one place and he said, "You come here, you take something, like if you take sugarcane, or if you take a yam, or if you take fish, or if you take something like that, you take it and come.

Ipreg nafnag p ̃ur me isos natkon nen kin kaipe puetlu nagien rupa rumaui mai pak naor iskei me itli na "Ag p ̃a mai, p ̃a slat namrun taos kufla slat nap ̃rai, ko kufla sat nawi, ko kufla slat na naik, ko kufla slat tetenmatun teflan ne, me ko slati mai.

I would get some food, we would eat, but I would call out, "You are which naflak?" You wouldn't be any naflak, but you take whichever food you have chosen, that is your naflak.

Me kafo kafo kafo preg nafnag keskei ne malnen tu na tu to fam, tu to fam me kafo sos iskei [ifi]. Ag kupi naflak nafte. Kutap pi naflak mau, me p ̃a slat naftekin kuslati mai.

Then he came, he might take sugarcane, the one they call 'night clam', that still grows at Erakor today. One took sugarcane and came.

Me imai ifla sat nap ̃rai iskei. Go nap ̃rai ne, nap ̃rai wan kin nen rusosoki kram p ̃og, kram p ̃og ne, ga kin ipo laotu Erakor tuk mes. Iskei mai isat nap ̃rai mai.

So he looked and he gave him a name, "You are naflak 'night clam', go over there."

Malnen ileka go itua nagi, "Gag ki, ag ki kupi naflak na kram p ̃og, pan pato sampe.

He called another to come, and said, "What did you bring?" He brought sugarcane too.

Isos kaaru imai, isos kaaru imai ina "Kusat nafte mai? " imer sat nap ̃rai iskei mau

When he saw the sugarcane he said, "Oh, but I've chosen your naflak already over there. You can be that naflak."

Suga ken ia. Nap ̃rai iskei mau, malnen ileka, ina, "O? Me naflak gag kin kaipe mtalua ipato. Ag p ̃a fo pi naflak ga."

So he called out to the next to come. "You are naflak natop yam, go and sit over there." He went and sat down.

Ale isos kaaru imai. "Go ag kupi naflak natop nawi, go ag kupi naflak natop p ̃a fan totan sampe". Ipan totan.

He called the other to come, he looked, he took this yam [natop], "I have chosen yours, you will be this naflak."

Isos kaaru imai, ileka, isat nawi iskei , o me natop ne, gag kin pato kaipe ag mtalua, ag p ̃a fo pi naflak ga.

So a different one came, he took it, and said, " You come again." He took his again, he took a yam, my yam, red mleo.

Ale tep ̃tae mai, na, isat, ina, "P̃a mer mai". Imer sat ga mai, islat nawi isat nawi, nawi neu mleo miel.

So he came and loooked, "Oh you are red mleo. You go over there." The other one came, he saw it was red mleo, his naflak was there.

Ale imai na ileka, ina, "O, me ag kupi mleo miel. Me p ̃a fan pato sampe". Kaaru imai, ileka ipi mleo miel, ia, naflak gag kin pato.

You go and look there. You are all one naflak. He went through every name, the naflaks were created,

P̃a fo pan leka sampe. Akam rapi naflak iskei. Ipregi ur ser nagi, naflak pakor, naflak tefserser tefserser

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all different naflaks were there. Down to those from the sea.

ruto tan. Pak teni ntas.

He found all the naflaks, and he said, 'Enough', he said. "Now you who are at the they are this naflak, you musn't hit yourselves. You can't argue anymore. You will talk about your troubles. You will all be one."

I pamor naflak ina inom, kineu ipo tli na, "Malfane akam nen kin tenen pato maten pato nen rapi naflak ne, itap nen rak mer komam utmo mus wat mus. Ramer kano ple. Me rak maumau. Rapi teskei mau.

That is why Vanuatu was able to get ahead and its people were able to grow. That man was called..

I pi nlaken Vanuatu ipo mer sak pan pan kin go natam ̃ol rupo ftom. Natam ̃ol nen rusosoki, kalo

Roy Mata. That man, the one who made peace. Roy Mata. Marik ne. Roy Mata kin ipreg tmat.

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Kaloros, Story about plantations

There is the French side and the English side. But there weren't too many English at all.

Ipitlak nanre ni Franis, tete nanre ni English. Me nanre ni English rutap lap perkati mau.

There were lots of French. And those whose names I know, there was Mister Marinas

Teni Franis kin runrus lap perkati. Go tenen kin atae nagier, ipi Mister Marinas,

Mister Ena, French, and Mister Harris, English. Mister Ena nanre ni Franis. Mister Harris nanre ni English.

Mister Aru, from France. Mister Aru, franis, nanre ni Franis.

The Englishman, Tiker. Tiker, nanre ni English

And the Frenchman, Platimere. Go Platimiere, nanre ni Franis

Mr Frouin, he was French. Mister Jacques o Nichols nanre ni Franis Mr Frouin, ga me ipo pi nanre ni Franis.

Mr Ohlen, one of the French planters. Ohlen, Mr. Ohlen, nanre ni Franis nafet planter ki.

(N) Where did they work? (K) They worked from Takape, and to Undine Bay.

(N) Go ruweswes esua? (K) Gar kin ruweswes ur nanre ni, tete rustat Takape. Ruweswes tefla nanre ni, ato til nagien nanre nen, pak Undine Bay

Opposite those from Paonagisu, to Paufatu. Some were at Mele. Mr Watt.

toklos nanre nen pak Paonagisu mana, pak Paufatu. Tete ruto Em ̃el. Mr. Watt.

I didn't work there at all, but some were near where I worked.

Kineu atap weswes wes mau, me tete nen kin ito ruto em ̃eltig kin aweswes

Sometimes I did some work, construction work. Malses, kineu apreg tete nawesien, ni na construction contract, e.e..

But as for working on the plantation, I didn't work on the plantation. No.

Me rekin kaweswes plantation. Kineu ata weswes plantation mau. Itik.

There were some Erakor people who worked as stockmen.

I pitlak tete nen kin rupi taosi kin stockmen go kauboy nen kin ruweswes, ipitlak tete.

And some worked on copra, but not many. There were some Tannese.

Go tete nen kin ruweswes nanre ni kopra me ruta lap mau. Me ipitlak nam ̃er ni Tanna.

Some from Malakula. But Efatese didn't work, only a few worked.

Tete nam ̃er ni Emlakul naur ur nen kin ruto. Me komam ni Efat tep ̃ur rutap weswes. Tenrfal m ̃as kin ruweswes.

Because they didn't want to work with white people.

Nlaken, wel, rutap murin weswes skot, nam ̃er tar.

For some it was because of the language. They couldn't speak and that made it so they couldn't go to work.

Sup ̃ ni nafsan. Rutap tae pes wi mau go ipregi rukano pak nawesien.

I know lots who worked. But they worked for a little while, then they went back. Some only wanted small money and then went back. Because, back then, there was little money.

Me atae na te lap ruweswes. Me ruweswes malses ale ruler mai. Tete ito pan ileka na imur mani ses, vatu ses, imer pa. Nlaken kin tetwei, mani ises.

We paid a vatu for a kilo of copra. Upakot kilo ni kopra, wan vatu kilo.

But it was enough for those days. You could buy clothes for a vatu. Back then it was good, you could buy bread for one vatu.

Me ileg ki tetwei. Kupakot pis nkal ses nen me kutae paktofi ki wan vatu. Tetwei iwi, pret kupaktofi, wan vatu.

And all different things, but they didn't cost too much. It was right for the time.

Go, serale fserser, me rutapi mani p ̃ur mau. Ileg ki malnen kin.

We had little knowledge. And there was a French Ntaewen ises, a? Go nanre nen ipitlak, na, Franis

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company, that was working at Teouma. kampany ga kin iweswes nanre ne, Teouma.

At the place facing towards Eratap and Eton. Up where [de Gronz] was.

San toklos nanre nen pak Ertap, pak Eton mana teflan pa. Ipitlak de Gronz ito elag

And the French missionaries at Bellevue, Montmartre.

go Franis missionary, nen kin rugar me ruto Bellvue, elag sanie. Montmartre.

Some slept at their workplace, for two months, then went back.

Rumatur na, naor nawesien tete rumatur naor nawesien, atlag inru, itol, ale ruler.

It was hard, but you wanted to have some money. Ikerkerai pe kumurin na p ̃a fitlak mani ses.

You saw that it was bad, but you would work. Kuleka isa, me p ̃a fo weswes.

You went there to earn some money, you came back to rest. You wanted to go back again

Kuparekin pan kuwes money ses kumai marmar. Kuleka na kumurin na p ̃a mer ler pa.

Back to your work. The boss of the plantation called you, he called out "Boy", he wanted some work.

Mer ler pak nawesien gag. Ko naot ni planta isosok. Isos "boy" imur na te weswes.

Some chose themselves. They went to work. Tete rutmer mtaluer. Rupa, pan weswes.

But the money was the same. And people on the plantation worked just the same.

Me mani ipi tkaskei. Go nam ̃er ni plantation ruweswes pitkeskei m ̃as.

They got their price. Some went up a little, it moved up a little. Some times it was half a penny a kilo.

Rupreg price gar. Tete isak ises m ̃as, ipreg nrus mani ga inrus fakelag ses. Tenrak ipi wan half penny tefla, kilo.

But they gave them food. Small food, but they ate. Me, rutuer ruk fam. Nafnag ses me rufam.

And they did alright for those days. That was their time.

Go rupreg na rupreg wi ki na malne. Malne, mal nen kin ipi mal gar.

They were good to the people, it was right and enough for the time they were there.

Rupreg wi ki natam ̃ol ileg itlas nam ̃olien nen kin rutkos.

The master would shout at you, the good ones would just yell at you.

Ke fo pes kerai kik tete nrak, tete nrak, masta nen kin iwi, ipes kerkerai ki ag m ̃as.

But the bad one would whip you with a stock whip. Me masta nen isa, tete nrak ifsei ki stock wip.

There were police, but it was the planter's work. Polis ito me, ipi nawesien ni planter.

Sometimes he made us chase animals, like cows, on horseback. If you left a gate open he would shout at you, sometimes he would hit you with a stock ship, but sometimes he would just yell at you.

Tenrak ipregi usakos kukopi tem ̃ol, taos kau mana. Kusraf tete, itaf tp ̃er. Ipes kerkrai kik, tenrak ismanri kin stock wip me tenrak ipes kerkrai kik m ̃as.

Occasionally he was hard on some of the boys. Mal sikskei m ̃as tenen ipreg israf nafietwen ga. Go ipreg saki boy.

But the boy couldn't do anything. His skin would be red because the stockwhip is hard.

Me tewan ifisktafi boy ikano preg saki. Me naskon ke fo miel nlaken stock whip ikerkrai.

But it wouldn't happen often. Me itapi nrak lap mau.

Mr Ena was hard. He taught you well, but if you made a mistake he was like a school master and he would whip you.

Mr. Ena. Ga kin. Me ga ipitlak skul wi a? Iskul ki me seluan kusraf itaos skul masta iskei ipo smanri.

He showed us how to look after cattle, horses, goats and sheep.

I pei ki kin teflan kulekor kau kulekor hos, nanan, sipsip.

But when you didn't learn he would shout at you, if we made a mistake he would wwhip us.

Me selwan kuta sotsoki mau ke fo pes kerkerai ki, tenrak usraf, ismanri.

But on the other hand he tried to make you learn everything.

Me nanre kaaru ipreg wi kutae serale.

It's true he was a hard man, but he gave you some Itilmori ipitlak sup ̃ kerkrai, me ipitlak ... Iwelkia itu

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knowledge, he gave me knowledge. ag ntaewen, itu kineu ntaewen.

They made the boys know the planter's way. Go ru, rupreg boy rutae weswes nanre ni planter.

Lots knew how the planters worked the fences. They were pulling a little more ground.

Te lap rule tae go teflan kin ruweswes ki tp ̃er, go tete, tete rupiatlak, na.., tete sup ̃ nen kin gar me rumer tae pregi [nen kin runrus ki ntan]. Ruto puet ntan ses, a?

That was a way that some of the planters had. When they put in a new fence post.

Tenen ipi sup ̃ nen kin tete nam ̃er, tete nam ̃er ni planter ruweswes ki. Wel wan kin ilao ki pos itp ̃er.

Like a cattle yard. But next time they would change it, move one part. Put the post in another foot away. So that they were gaining ground. And he made it so that at the Tribunal he would get it all.

Taos yat blong buluk. Be next time ijenjem, aimovem wan pat. Wan fut bakegan. Blong putum pos. Mekem hemi stap shiftem graon. Be hemi pulum istret finis we, long tribunal ikarem evri samting.

And when he wanted to build a new fence.. Me malnen kin ina ke, ke lao ki tp ̃er faum.

He would make his boys put their feet there, one foot, then a post.

Ke fo preg boy ruk mer preg natuer keskei. Wan foot, ale post.

Next time, a second, a third time. Next time, namba 2,3 time.

So he made his land grow bigger. Ale ipregi inrus kin ntan ga ito nrus top.

Some of us discovered this was happening and told the chief.

Ale sup ̃ nen, ale tete nigmam rupamori runrog tesa rupestaf naot ki.

They bought it, but it was cheap. Rupaktofi. Me, imani ses m ̃as.

They paid the landowner. Rupaktofi tu land owner.

(N) Was it a lease? (K) No, not back then. People didn't know about all that.

(N) Kontrak? Ipi lis ? (K) Itik. Tetwei kutae, tenen itik. Natam ̃ol rusup ̃neki sernale.

They just, they knew the family, they wanted some land, a hectare or something.

Me rutrau, rutae famle ne, ale rumur ntan ga rumur hectar tefla ne.

So the Tribunal got it for them with the people who owned the land.

Orait tribunal igar pregi plak natam ̃ol nen kin ipiatlak ntan.

He went, he couldn't write, he couldn't sign his name.

I pa, ikano mtir, ko ikano preg nagien.

Some wrote their name. Okay, he sold it for very little.

Tete imtir nagien. Oraet. Ipaktofi ki mani ses.

The joint government. That's how they did it. Government ranru. Tkanwan rupregi ki.

Paid small money. Then the government gave them land. It surveyed it.

Pakot money ses m ̃as. Ale Governmen itua ntan. Iga sevei ki.

But they knew if they asked for hectares, a hundred or whatever.

Me rutae selwan kin rupaoski hectare ifla pi, handred ko nafte, wan handred hectare ko nafte.

But when they asked and they pointed their fingers, over a hundred hectares. Like that.

Me selwan kin rupaoski me, poinem long fingga olsem ia, o, mo long 100 hectare. Hemia nao.

But he didn't know because he had not gone to school.

Me ga itap tae mau nlaken ki ga itap skul mau.

They played foolishly with the kastom owners. The white man knew it all, back then.

Welkia rumes nafet p ̃arorwen toklos, kastom owner. Kano tar itae serale, mal ne.

They played with knowledge. But knowledge and ignorance aren't equal. It was hard.

Rumes na, ntaewen. Me ntaewen go nasup ̃nekien gar ratapitkaskei mau. Ikerkerai.

Knowledge eats ignorance. Ntaewen itae pam nasup ̃nekien. Pam frafer.

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Dick Lauto, Story about the hil l of mad people

The hill of mad people? Ntaf ni p ̃aror?

That's what they call it when someone is mad, they take them and go there. They take his life. The place is a little hill.

Ga wan kia rutli na malnen tenat ip ̃aror ruplake fak esua. Ruslatlu nam ̃olien ga. Nlaken kano tu, go naor ipi ntaf ses m ̃as.

And at this hill they say, "You go to it today, you look, you can't walk straight."

Go suan ntaf ne utli na "Kupak es mes, kuleka na p ̃a fo ta kukano siwer leg."

Because you are there by yourself. But you don't know that the leaves have made you dizzy.

Nlaken kuskei tu. Me kusup ̃neki nauren p ̃a fo tu fiif.

Because it appeared to me, in the bush, 19, maybe 1970.

Nlaken, kineu ipakor kineu. Namlas nen tu. 19, ilakor pi 1970 namrun.

I was at Ewenesu and wanted to walk to Emten. I was in amongst the mangroves at the sea by the mangroves, but I don't know how I missed the road.

Ato Ewenesu me na kasiwer pak Emten pa. Me apan kai pi tu pi maloput mana, anrus natog ki, nrus pak elau natik natog, me atap tae teflan kin asraf napu mau.

I was there in the middle until the sun set and I was on the side of the hill of mad people.

Kaipe to pi nmaloput pan pan al ki pe to paketan go kapo pakor patu natik ntaf ni p ̃aror tu.

Yes, and the chief, it's the chief's way to do this. When a man is mad, the chief can't look after him.

Go sup ̃ wan ki. Ilakor pi na wan ki na ser mal kin p ̃a fo m ̃il p ̃a fo pan fakor. Ore. Go naot ke fo pi, ipi sup ̃ ni naot nen ke fregi. Mal natam ̃ol nen ip ̃aror ikano lekor wes.

And the old people would bury this body, they would leave them alive in this hole. Because they couldn't look after them. Sometimes they would take them food in the hole.

Go tenen rupi tiawi, rupan gar kil nam ̃ol iskei, rutao rum ̃ol to nam ̃or to. Nlaken rukano lekor wer. Tetenrak ruga sat nafnag rupan .. pregi pak nam ̃or iskei. Ito tan to.

Until his life was finished. Because we have every enemy coming to the village. There are villages who fight each other.

Pan pan pan nam ̃olien ga inom. Nlaken natkon, tupitlak ser walp ̃otae rumai pak natkon. Ipitlak natkon nen rupreg nafkal mer preg nafkal kir.

And they can't watch out for all the old people who are inside. But the enemy comes inside and they fight him.

Go, rukano lekor tiawi nen ki to em ̃rom to. Me walp ̃otae isil, go ruwatgi

That's how it was at Eratap and Erakor, they oppose each other.

Ga wan kia. Go sup ̃ ni Eratap go Erakor, teflan kin, rapreg, rato tmer toklos kir, e?

In those days if those from Eratap would go to Pango they would pay Erakor because they came through.

Tetwei iskei mal ne teni Eratap runa fak Ep ̃ag. Rupakot nanre ni natkon ni Erakor, nlaken rumai ur natkon nen kin rutu tli tae raru natam ̃ol ni Eratap

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ruto.

They came in the morning one time along the edge of the village. Erakor.

Rumai pan pulp ̃og nrak iskei runatik natkon nen. Natkon ni Erakor.

They came in and they saw an old man sitting [tital] because it was the morning he was naked.

E runatkin rulek tiawi iskei isak to ito tital nlaken pulp ̃og. Ikaro ito tital.

And those from Eratap, because they wanted to go to Pango, they came in the side of the village and they saw him sitting.

Go teni Eratap nlaken rumurin na faker, tete naor ni Ep ̃ag, rumai runatkin ruleka isak to.

They had spears and axes which they used to make war, and arrows.

Tete rutan wei. Nlaken gar ruipe sak ola, me kram gar nen kin ruto preg nafkal ki. Go naas mana.

But these people came back in the afternoon. Me nam ̃er nen rumer ler kotfan,

In the afternoon they wanted to come back. kotfan rupo na ruler mai ki.

They took bows and arows, they painted their faces with all kinds of paint (they call it shit).

Rusat naas, timen, rutmer mtir nakor ki ser sup ̃ ni ntae.

Like, this, they paint their faces with it. They call it shit. They paint their faces with it until they become warriors.

Taos na, ne, kia rumtir nakor ki. Rusosoki ntae. Rupuer mtir nakor kin pan rutrau pi nam ̃er nafkal m ̃as.

Today we have finished with that. Mes tu pi pe nom tu

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Kaltap ̃au, Story about vil lage names

Okay, I am down at the sea, at Apu Kaluat's house and Apu Tuel's.

Go kato elau esan pa. Itato nana esap naor ni apu Kaluat mana ki apu Tuel mana.

Now we go down to the sea, at Teouma. We go up on the side of the water.

Malen tu su pak elau, ena, naor ni Eum. Tu sak pak nanre, nai

There is a chief called, Emlemasei, the chief (of that village) is Marik Kalmet.

Ipitlak naot nen rusosoki, Emlemasei, naot ke nen, ga kin Marik, Marik Kalmet.

The chief they took the name of and made a church on the hill.

Kin marik naot ni rapi slat nagien to Kalmet ga kai preg nasum ̃ tap ga ito elag ntaf

They call it the Kalmet community, where the SDA is. ke rusosoki Kalmet komiunity, SDArutkos,

His name is Marik Kalmet. So we go up to a place they call Ntanmiel. The chief there, I don't know his name. Then we went down to this place they call..

nagien kin Marik Kalmet. Ale tu nrus pak elag, rusosoki esap, me, Ntanmiel. Marik naot ke nen kin atap tae mau. Me tu nrus pak etan rusosoki, rusosoki, e, sap ia rusosoki...,

Em ̃elfat, they call it Em ̃elfat, the chief they call Tap ̃au, Marik Tap ̃au.

Em ̃elfat, Em ̃elfat rusosoki Em ̃elfat, naot kenen kin rusosoki marik Tap ̃au, marik Tap ̃au.

We come down to the place they call Elaknunimal. The chief there is called Talpoa.

Tu su pak etan, san rusosoki Elaknunimal. Marik naot kenen ga kin, nagien kin Talpoa kuleka?

Then we go up to Erkao, the chief there is Kaltap ̃au Kara.

Ale tu sak pak elag Erkao, marik naot nen ga wan ki, Kaltap ̃au Kara. Kaltap ̃au Kara.

We go down to the river, they call it Koraf, Ekoraf. The chief there is Raflep ̃au.

Tu su pak etan natik nai, rusosoki Koraf, Ekoraf ne, Marik naot nen, ga kin, kalo, Raflep ̃au.

Then go up to the place they call Tutufut. Raflep ̃au. Sak pak elag esan rusosoki Tutufut,

The chief is Raflep ̃au. We go up to the place they call Em ̃elpokas.

Marik naot kenen ga iskei, ga kin Raflep ̃au. Tu sak pak elag san kin rusosoki, sap, me, Em ̃elpokas,

Em ̃elpokas they call it. the chief of it is Tap ̃aosoog. We cross over down to Kalsarap's side.

Em ̃elpokas rusosoki, marik naot kenen ga kin rusosoki Tap ̃aosoog. Tap ̃aosoog. Tu nrokot pak etan, nanre ni Kalsarap i, Apu Kalsarap.

His ground, they call it Em ̃asin, you see? Ntan ga, ga kin rusosoki Em ̃asin, kuleka.

(N) And every village had how many people back then? (N) Go ser natkon ipiatlak natam ̃ol ipi? Malpei.

(K) How many people? Some would not have fifty. They had only a few. A hundred is a lot.

(K) Tete gar rutaflatkal fifti mau. Ga rurunrfal m ̃as, handred tega imai top.

It has only a small number, it would climb, it climbs up, but it would not reach one hundred, not seventy, they are small. That's it.

Ga ruto number ses po to sak, me rusak pan, ruta pan tkal hundred mau, ruta tkal seventi mau, ga ruseserik m ̃as. Tkanwan ki.

Okay, then we go down to Em ̃asin, by Apu Kalsarap's. Ale tu nrus pak etan, go Em ̃asin nanre ni Apu Kalsarap mana.

The chief there is P̃alup ̃au. We cross over to the side of Eton and them.

Naot kenen ga kin p ̃alu, ga kin ipi p ̃alu Palup ̃au. P̃alup ̃au tu nrokot pak nanre ni, e Eton mana.

The chief of that place they call.. the place is called Esiik.

Marik naot nen ga kin rusosoki, kalo .. esan rusosoki Esiik, rusosoki Esiik.

The chief there, they call, oh I've forgotton. Come back to this place, Nainatog, we come to Nainatog, then to Erasfiu.

Marik naot kenen ga kin rusosoki, kalo, o ametpakro me tak fo wes. Mai pak esan kin rusosoki, e, sap ne, a..... Nainatog, tu mai pak Nainatog, mai pak Erasfiu.

We come across, there is this man I talked about outside, Asaraf. Asaraf, his sand heaped up on the

Tu nrokot mai, ipitlak natam ̃ol iskei kia kaipe trausi tete mal. Me atrausi ektem, nen rusosoki Asaraf.

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road. That time he wanted to cross over to Erromango. Asaraf, Asaraf ne, ga kin kuleka na, inawen gakin iliulu tu napu tu. Malen imur na kinrokot pak Ermag.

He came here, he took his natopu, he heaped up sand and he jumped the reef. He walked (in the sea), my father said his knee wasn't covered by the water. I don't know the old history, maybe it was 1700 or 1600, sometime then., I don't know if it is in the library but, before, I know, the Bible might say that the sea was shallow.

Imai to san. Me iwelkia ipreg natopu ga, ipreg natopu ga, itao nawen ne me isok pak nskau iskei to elau. Nskau itu elau, isok pak esa ito san kin po siwer. Me isiwer, apap neu itli na naputuon ita kus mau (hide [solwota]). Nlaken atap tae mau histri ni tiawi ni tuei kin ifla pi 1700 ko 1600, tete ilakor to te naor. Teni natus a? Atap tae ifla to library, me, nrakpei kineu atae, natus tap me ilakor tli na ntas na imrara.

It was shallow then, people walked, not up to their knees. Then God said for water to flow everywhere. Okay, the water began to flow. In the olden days eh? Time of the Bible. Water flowed to this place and the ground climbed higher.

I mrara imin ki na ntas ipak etan, a? Natam ̃ol isiwer, naputuon ikano. Me malren Atua ga itli na, nai ke ser pak naor keskei. Okay, nai ifo ser. Mal ni tuei, e? Mal ni tustap. Nai iser pak naor iskei ki go ntan ipo sak pak elag.

And I think it could be like that. Just my idea eh? It's not anyone else's, just a whim of mine.

Go amroki na ifla tefla. Namroan neu a? Itapi namroan ni nat mau, me temsalsal neu.

Because in the olden days when father said the water didn't reach his knee. And that, if it is in the Bible that before, the sea was shallow.

Nlaken tetwei malnen kin apap itli na nap ̃utuen ita pus mau. Go tenen ifuel kia itli ato natus tap to, na, nrak pei ntas imrara.

And then God said, "Seawater you will flow, to this place, but the land will rise but the sea will heap in other places

Me malnen Atua itli na, "Ntas ag p ̃a ser, pak naor keskei me ntan ke sak. Ale ntan ke fo sak, me ntas ruipe pan liuliu patu naor potae.

So that's what I think. Now he wants to go back. Ga wan kin, namroan neu itefla. Malnen imur ga ke ler

He went and changed there. He came back and came and came until he got here. He died, his grave is there.

i mer plim sampe. Imer ler mai imer mai mai mai itkal sa. Me ipan ga imaten ga, ga ipo pato sampe.

It is there where I have my garden today. My children make their garden there.

I pato esan kin apreg talm ̃at wes malfane. Tesa neu kin ruto preg talm ̃at wes.

But I came to stay here. They make their garden, they eat their food, this food grows on top of Asaraf's grave..

Me kineu kai pe mai to esan tu. Gar ruto preg talm ̃at tu to pam nafnag ne, nafnag ne ga ilao tu elag emat ni Asaraf to ki.

Okay. But as for the ancestor's story it is [naren] for the name of the place, and there are many placenames, eh?

Ore. Me kin natrausuen ni tiawi ga ipi naren reki nagi naor, e nagi naor ga ilap a? Ga wan ki.

If I start at Esirsak, and go to the place of the French missionaries.

Kin afstat esan, Esirsak, Esirsak, go esap me Esirsak kai pak naor ni French missionary.

Down to Em ̃lemasei then to Em ̃elpat. Pak etan esan rusosoki Em ̃lemasei, kai pak Em ̃elpat.

To Em ̃elpat then Elaknunimal, then to Erkau then Etkoraf, to,..

Pak Em ̃elpat kai pak Elaknunimal, go ipak Erkau, go ipak Etkoraf, pak e, sap, me.

Urpa, then up to the place called, Em ̃elpokas, then down to Em ̃asin, then we go down to the sea at Emer.

Urpa, Urpa kai pak elag esan rusosoki, e, Em ̃elpokas, Em ̃elpokas, kai su pak Em ̃asin, su pak Em ̃asin, kin tu su pak elau Emer.

At the sea at Emer, that's where it finishes. But as for coming to that place...

Elau Emer, me ki nom esa. Me reki nen kin mai pak na esap,

the place where Tanarus is, they call it Erasfiu. And those of the village I talked about. They become many villages.

esan ki na Tanarus itkos to, gaki rusosoki Erasfiu. Go tenen natkon kin atotli. Ipi natkon nen inrus lap.

They became many, but all these villages ran away to the church. Their ground is open.

Inrus lap me natkon ne rumaui sef mai pak nasum ̃ tap. Ntan gar ipi p ̃el pato.

We spoke about it, we said, "Your grandfather's Uto pes wes utotli ntan ni apu gag ki, ntan ni apu gag

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ground here, Your grandfather's ground here, but it is hard for you to get to it."

ki, me p ̃a kerkerai up ̃afan pak es pa.

If you have money and you give it to the white man, then you can go in, and then there are no problems. No worries.

Me kupitlak vatu, go p ̃a fan ler ki money ni kano tar, me ag p ̃a fo sil, go kutae, na, problem itik. Namtenmatun itik.

You will go to your ground. But the white man is working and working. He is getting more money, more and more.

Kui pe pak ntan ga wan. Me mes itu, utu san to me uto pes wes, me kano tar ito wok ito wok, ito wok. Ito sak mani, ito sak ito sak ito sak.

Kalsarap, Story of the English police in 1933

I want to tell this small story. Amurin nag katil na natrausuen ses iskei.

1933 when I was, we were in the English Police. 1933 selwan ato komam uto Inglis polis.

This man was the District Agent on Santo, Hog Harbour. He was called Mister Salisbury.

Natam ̃ol nen ipi distrik ejen to Esanr, Hog Haba rusosoki mista Solsbri.

January 1933, Charlie Naot was lance corporal. Janwari 1933, Charlie Naot, ipi lans koprel.

Together with Ruben, Simeon, Kalsaopa and me, Kalsarap.

I plak Ruben, Simeon, Kalsaoapa, go kineu Kalsarap.

We left Vila and we went to Weso, Malakula and SS Morinda got stuck.

Utau Efil upak Weso, Emlakul go SS Morinda ikon.

And we stayed that whole day at Weso, Malakula. Go utu naliati mau Weso Emlakul.

They took some cargo from the front and put it at the back of the Morinda.

Rupreg tete kaku ni raru nen ruto nakpei rupak nakoinrok Morinda.

SS Morinda, and when the high tide came in, the boat floated and we left for Tangoa, Santo

SS Morinda, go selwan elau imu go raru imel, go utu tmalu raki Tangoa, Santo.

We anchored, but it was dark. Utorwak me ki pe malik.

In the morning they left us at Tangoa island. pulp ̃og go rutao mam Tangoa, naur.

We didn't know who would take us east to Hog Harbour

Utap tae fei kin ke fo mos mam pak ist Hog Haba, mau.

January 5 1933, Lindsay Macmillan took their launch and came and took us to Kanal Santo.

Namba 5 Januari 1933 ol Linsi Makmilen, ipa lons nega mai po mos mam pak Kanal.

Namba 7 we stayed at Shark Bay on Monday and we reached Hog Harbour.

Namba 7 utu Sak Bei aliat Mandei, go upo tkal Hog Haba.

On the fourteenth the Saint Andre anchored at Hog Harbour.

Namba tortin, fotin, Saint Andre imai torwak HH.

28 January 1933 and they shot a bushman in the hills 28 Januari 1933 go rusi busman iskei rusi elag.

Mister Solisbury was there. On Sunday they carried him down to the seaside.

Mista Solsbri itkos. Aliat tap ruslati mai pak elau.

Our boss said, "We'll put him in the hospital at Luganville".

Go na nawot nigmam itli nag "Ko fo pan psi hospitel go ko fo pan pusi hospitel, Kanal Santo."

Friday 27th and word came that Limok died at Erakor. Namba 27 Fraide, aliat fraide, go nafsan imai tli nag Limok Erakor imat.

Namba 4 February 1933 we went to visit Mr Lindsay's place between Hog Harbour and Port Olri.

Namba 4 Febrari 1933 ko pan sari naor ni Linsi, ito nmaota HH, go Pot Olri.

This was our work, some days we worked, some days we went visiting.

I pi nawesien nigmam nen kin tete naliati weswes tete naliati upan sari.

January 1933 this was, February 5, LaPerouse anchored Januari 1933 iskei nen, HH, Februeri 5 go Laperus

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at Hog Harbour. itorwak HH.

1933, and SS Macambo came to Hog Harbour, number 12, Port Olri, March number 18, and SS Morinda came to Hog Harbour April 1, and 2 and LaPerouse anchored at Hog Harbour on the fifth, it was raining.

1933, go SS Macambo, imermai torwak Hog Harbour namba 12, Pot Olri, Maj namba 18, go SS Morinda imermai torwak Hog Harbour Epril 1 go 2 go Laperus imer torwak Hog Harbour aliati ilim inom, ipi us m ̃as.

Some of us didn't go to work, we finished and all stayed at home.

Komam tete nat ita pak nawesien mau unom go ser tu esum ̃ to.

And number 9 the boss gave us dynamite. We dynamited fish.

Go namba 9 go nawot itumam tanmait iskei. Ko pan tpil naik.

They went fishing in the sea until 46 karong (fish) were killed.

Rupan pan patu oraik ur elau panpan tpil 46 kaitau rumat.

Number 19 May, SS Macambo came and anchored at Hog Harbour.

Namba 19 May, SS Macambo imer mai torwak HH.

20 May we saw this place, Blue Water. 20 May, upan lek naor iskei ipi Blu Wota.

Then, on June 4 1933, we left Hog Harbour we came back to Vila.

Me Jun namba 4 1933, utao Hog Harbour nen ko ler mai pak Efil.

Sunday it was raining heavily, we slept at Shark Bay on the fifth and on the sixth we stayed at Mafea island.

Aliat tap us itop, umai matur Sak Bei namba 5, mo 6 umatur Mafea naor.

On the seventh we were at Tangoa, then on the twelfth we stayed at Vila, we took the SS Morinda to get to Vila. That's all.

Namba 7 uto Tangoa me namba 12 uto Efil upa SS Morinda mai pak Efil. Ipi nametp ̃agon.

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Kalsarap, Story of the English police in 1934

I want to tell about when we were police. Amurin nag amertil naliati nag komam utok plisman.

We went to Malakula in 1934. Komam nen upak Emlakul, 1934.

Lance corporal Jimmy Takaye, Private Jon Lisbet, and Naser, they were from Hog Harbour, Santo.

Lans koprel, Jimmy Takaye, Praivet Jon Lisbet, go Naser rupi teni HH, Santo.

Private Ruben, Ben, Kalsarap. We were from Erakor. We left Vila number 8 September 1934.

Pte Ruben, Ben, Kalsarap. Komam upi teni Erakor. Utao Efil namba 8 September 1934.

We landed at Bushman's Bay. We saw Mr Adam and Mr Harrison at Mr Adam's house. 9 September, there was a meeting at Vila.

Upan ntan Busman's Bei. Ulek mista Adam go mista Harrison ranru to esum ̃ ni mista Adam. Namba 9 September ipi miting ni Efil.

Number 10 we stayed at Petenter, Malakula. On the 15th October we went to Lakaskas.

Namba 10, upato Petenter, Emlakul. Namba 15 Oktober, upak Lakaskas.

On Saturday, I, Kalfau and Reuben went looking for fish, for krapei.

Aliat toknak, kineu, Kalfau, Reuben, upan lel naik, krapei.

Number 16 there was a meeting in Vila. Number 19 September, Jimmy Takaye, John Lisbet, Sem, Ruben.

Namba 16, miting ni Efil, namba 19 September, Jimmy Takaye, Jon Lisbet, Sem, Ruben.

Saturday, Ruben and Ben and Kalfau went visiting. Aliat toknak Ruben go Ben go Kalfau rupan sari.

Number 23, 1934, Sunday, meeting at Eratap. Number 24, Monday, we were at Atchin. We went to the side, north Malakula.

Namba 23, 1934 aliat tap, miting ni Eratap. Namba 24 aliat Mande, utu Ajen. Ufak nananre, nort Emlakul.

Number 26, SS Macambo anchored at Atchin, we stayed there on Sunday.

Namba 26, SS Macambo itorwak Ajen, utu naor naliati nen aliat tap.

Number 30 there was a meeting at Erakor, we waited at Atchin for the launch to take us to the other side of north Malakula.

Namba 30, miting ni Erakor, utu raki utu Ajen raki lons ke fo mos mam pak nanre ni nort Emlakul.

Number 1 October and we left Atchin to go to north-west of Malakula. We anchored at Tontar, at Malapar, number 1.

Namba 1 Oktober, go utao Ajen, raki nort- wes of Malekula. Upan torwak Tontar, naor ni Malapar namba 1.

Number 2 January, the boat got to Tanmaru. Number 6, Espigel Bay Malakula and Malua Bay.

Namba 2 Janwari raru upak Tanmaru. Namba 6, Espigel Bei, Emlakul go Malua Bei.

Number 6, Reuben, Sam and I saw the two heathen who had been shot dead.

Namba 6 Ruben, kineu go Sem ulek natam ̃ol malik inru rusir ramat to elau.

We left them there, but we didn't bury them because they stank too much. They cut the leg off one of them. We didn't know if they took it to eat it or not.

Utao rato me kui pan utap tankir mau nlaken ranapo top. Natam ̃ol malik nen rutakot natuen karu. Utap tae mau ruslati pan pami ko?

The place they call Espiegel Bay. Number 6 they burned the white people's houses because the SDA were there.

Esuan rusosoki Spigel Bei. Namba 6 rutpil nasum ̃ ni nam ̃er tar nlaken SDAitokes.

These heathen came down and burned the church of the SDA, they burned and broke the picture roll, the slate and the Bible, it was a big disaster.

Nam ̃er malik nen rusu mai, rutpil nasum ̃ tap ni SDA, rutpil, ruporprai pija rol, go slet, paipol, ipi nanrogtesan p ̃ur.

These people went to Aore, because it was such a big disaster.

Natam ̃ol kenen rupak Aore, nlaken nanrogtesan ipi nanrogtesan p ̃ur.

Number 7 October there was a meeting at Pango and we landed at Tanmaru, a heathen village.

Namba 7 Oktober, ipi miting ni Ep ̃ag, go usak pak Tanmaru, natkon ni nam ̃er malik.

We left Tanmaru and we slept at Dinamit. There were Utao Tanmaru go umatur Dinamit. Ipiatlak ntawot

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human bones around the place where we were sleeping.

natam ̃ol ruto esan umaturwes.

We stayed until straight daybreak and we went to Makawe, the village I spoke about, Makawe, Piter and Amok.

Utokleg pulp ̃og, go upak Makawe, natkon kia nag katli, Makawe, Piter, go Amok.

Amok was the main village, headquarters of the two villages in the hills. And Mister Adam told us, "You put bullets in your guns."

Amok, ipi npaur, ipi hedkwota nig natkon nran ruentafkir. Go Mista Adam inrir mam kin nag, "Ko fai polet sisi negamus."

"When we appear, we will scatter (so we're not an easy target) then we'll go, if they pull out guns then it will be every man for himself."

"Selwan tuk fan paakor ko tap to naor ke skei mau, me tuk fan ifuel ruk fei sisi go ipi mal negamus."

We left Amok and Mister Asams told chief Kali (chief of Amok), he said

Utao Amok go Mista Adam inrik Kali nawot ni Amok ki nag,

"You give us some men to guide us to Lefenpis." "P̃a tu mam tete nat ke fei ki mam pak Lefenpis."

When they went they saw blood. Selwan upan kai lek nra.

And the man said he would go back and the chief said, "You won't go back." And he said, "Now I can see that this is not pig's blood but it is human blood."

Go natam ̃ol nen inag ke ler go nawot itli nag, "P̃a tap ler mau." Go inag, "Malfanen ale tae nra itap pi wak mau me ipi nra natam ̃ol."

And Mr Adam took out his revolver and put it to the man's back.

Go Mista Adam ipulu sisi ses ilaukin ntakun.

This man led us when we came to the village we saw the chief of Lefenpis fallen at his home, but we didn't know who shot him. We stayed there with him.

Natam ̃ol ne ki pei selwan upa paakor natkon ulek nawot ni Lefenpis itarp ̃ek to esum ̃ nega to nlaken utap tae fei isi mau go koi matur skoti.

In the morning they took the chief. They wove a basket for him to lie on. The boat came to take them to the hospital at Luganville.

Pulp ̃og go rupo sol nawot nega mos pak elau. Rupau nawul naniu ipi napor go rupo pai nawot negarwes. Raru imai msagi pak hospitel ni kanal Santo.

Number 10 we left Apon, the government man, Mister Paton, came to Lampumpu.

Namba 10, utao naor ni Apon, natam ̃ol fnau iskei, Mista Paton, ipregi mai to Lampumpu to.

We went to Twalo, Lamlasi, Nefenaila, these three villages, they are where the Big Nambas villages finish.

Upak Tuwalo, Lamlasi, Nefenaila, esan ipi natokon itol, rupi esuan Big Nambas inom wes.

And back. We slept at Lampumpu. Go merler mai. Umatur Lampumpu.

In the morning the launch came and took us back to Tontar, Malapar's place.

Pulp ̃og ur lanis imai mos mom uler mai pak Tontar naor ni Malapar.

Number 12 we landed up at Mister Medon's village called Tanmililip.

Namba 12 usak pak elag natkon ni marik Medon rusosoki Tanmililip.

We went at night and got to the village in the early morning. When they woke up they saw us, some ran away but they said "We aren't running away."

Upan p ̃og utkal natkon gar pulp ̃og rik. Selwan rupilo rulek mam tete rusef me rutli nag "Ko ta sef mau."

We told them we were looking for a man called Charlie. They told us he had gone to sleep in the cave.

Unrikirkin nag upa raki natam ̃ol iskei nagien Charlie. Go rutli nag ipan pato matur orfale iskei.

And Ben and I went for this man who went ahead of us on the road.

Go Ben go kineu (Kalsarap) rapo parekin pan natam ̃ol iskei ipei ki mam ki napu.

Then we went, but he wasn't there. And we went back to talk to the government we came back to the sea at Tontar.

Me upa me ipuel. Go ramer ler mai nrik gafman ki go uler mai pak elau Tontar.

But number 13 we went up to this place they call Tanmililip, they say it is the place of Mister Maden.

Be, namba 13, upak elag, naor iskei rusosoki Tanmililip, rutli na ipi naor ni marik Medon.

Then, in the morning, before dawn, we went around Me pulp ̃og, ita malkolik to ulefekor natkon negar,

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their village when they woke up, they saw us, some escaped, but we said we would not run away because we went for this man called Charlie, and they said he was asleep in the cave and we (Ben and I) we went to see this man but he wasn't there. We went back when he went back then went back to the sea.

selwan rupilo, rulekmam, tete rusef, me komam utli na ko tap sef mau, nlaken upareki natam ̃ol rusosoki Charlie, go rutli to matur, falfaat iskei, go komam Ben rafo pan leka natam ̃ol iskei. Iptan ki mam upan me ipuel go ramer ler, selwan ramer ler mai go uler mai pak elau.

The place at Santo where our camp was, they call it Tontar. Number 15 and we went to Bushman's Bay.

Esuan kamp nigmam itokos rusosoki Tontar. Namba 15, go uler mai pak Busman's Bei.

We stayed at Bushman's Bay for 21 days and we went to some villages up from Bushman's Bay.

Uto Busmans bei 21 days, go umer pak tete natkon, naor utok elag Busmans Bei.

Number 22 October we went to the villages they call Rakatambol, Tanmari, Atolpilak. We slept that day and that night.

Namba 22 October, upak natkon rusosoki Rakatambol, Tanmari, Atolpilak, umaturwes naliati iskei, go p ̃og iskei.

And Malawut, their chief, told Mister Adam, "This man, called Teptep, is causing trouble among my villagers, and he is shooting them, but he won't come." And Mister Adam said to them, "I will take your chief to the sea at Bushman's Bay."

Go Malawut nawot negar inrik Mista Adam kin nag, "Natam ̃ol iskei nagien Teptep ito preg saki nam ̃er nigneu nag amragir itosir me nega ipuel. Go Mista Adam inrikirkin nag "Nawot negamus kafo pueti pak elau Busmans Bei."

"If Teptep doesn't come, your chief will go to gaol in Vila. But if we find Teptep, we'll take him, I will leave your chief to return."

"Ifuel Teptep if tap mai mau nawot negamus ke fo pak kalbus Efil. Me uf pam ̃or Teptep ko fueti mai go kafo tao nawot gamus ke ler.

Then chief Malowut called out and Mister Adam said, "We will make this man come, don't you shout so loudly." And Sam and I went to grab him, but he held on to the window of the house and the house was about to fall down.

Me nawot Malawut ito pios go Mista Adam inag "Ko tu pakor natam ̃ol nen kutap pestop mau." Go komam Sam, rapa pueti me ikelsok nig namet nega go nasum ̃ ipi meltig neg ke tarp ̃ek.

And Mister Adam said "You leave him, and we will let the man go". And they took Teptep to the seaside that morning.

Go Mista Adam inag "Rak tau go rapo tao natam ̃ol nen ipan". Go rupo plak Teptep mai pak elau pulp ̃og ke nen.

Then Mister Adam let their chief go with them to their village. But Teptep went to gaol.

Go Mista Adam ipo tau nawot negar ruplake ler pak natkon negar pan. Me Teptep ipak esum ̃ malik.

We came back and rested on the fourth day. But number 5 November, Monday, Kalfau and I went to Unua, Mister Paton's place.

Ulermai marmar naliati ipat. Me namba 5 November, aliat mande, Kalfau go kineu Kalsarap, rapak Unua, naor ni mista Paton.

Number 9 we went to Father's place at Craig Cove and we asked "Have you seen that German man, Mr Prubak?" But they said he had gone back to Craig Cove.

Namba 9, upak naor ni Per Krekov, go upan nag "Kulek natam ̃ol nig Jermani, iskei, nagien mista Prubak?" Me rutli na ki mer ler pan. Go umer ler mai pak Krekov.

We stayed at Craig Cove, we went to Ranon, on Ambrym we went to Ranon, Makam and it was the village of Ambrym.

Utok Krekov, upak Ranon, ipi Ambrim, upak naor ni Ranon, Makam go ipi natkon ni Amprim.

The way we went. On the tenth we went to Pentecost, Melsisi, we slept at Lonoro.

Esan ures. Namba 10, upak Pentekos, Melsisi, umatur Lonoro.

On the 11th and 12th at Laone, then on the 13th we left Laone to go to Bushman's Bay, Ben and I pulled the prisoner out and let him free, his name was Sulun.

Namba 11 go 12 Laone, me namba 13 utau Laone mai pak Busmans Bei, komam Ben rapan puet prisen prisona iskei isef nagien Sulun

On the 14th Ben and I sent this man away. This man Private Ruben had been guarding, but he escaped in the day back to his village but he didn't sleep in his village, that day he slept in the bush.

Namba 14 go komam Ben rapareki natam ̃ol iskei isef. Natam ̃ol nen praivet Ruben kin ipi prison gad ilekor wer me isef aliat ipan kai tok natkon nega me itap matur esum ̃ mau me aliat ito matur nafrofur.

That night he came to his village. They came to make their report to Mister Adam and he said, "Ben and I went at night and I said to Ben to go and get (that

Me p ̃og go imai pak natkon ga. Rumai preg repot pak Mista Adam go itli nag "Komam Ben rak fo pan pueti p ̃og go rapo pan me atli nag Ben ke fo pan puetsoki me

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man) but he told me I should and get him." inag kineu kin kafo pan pueti."

And I told this man to come and see us, saying "You lead but I will follow and when you are at the right place, then I will hold him. When we go this man will go away.

Go apo nrik natam ̃ol nen imai lek mam kin nag "Ag p ̃a fei me kafo nrokosik selwan tak fan go p ̃a tulegkin go p ̃a fak em ̃ae me kineu kafo puetsoki selwan rapan natam ̃ol nen ipan tu leg kin kai pak em ̃ae.

And I held him and his knife fell. When I held him his friends all escaped. There was a small river and when his friends all ran away. There was a small river and when his friends ran away they were like a fish which we call karong. It chases sardines.

Go kineu apuetsoki go masmes nega nen ipueti to imel selwan apuetsoki aslen nen rumau to rusef. Ipiatlak naum ses iskei ito selwan aslen nen rusef rutaos naik iskei rusosoki kaitau. Ikop napel.

We took him to prison to the seaside at Bushman's Bay, we led him to see Mister Adam, with the prisoner, his name was Sulun, to Mister Adam. And Mister Adam hit him with a bullock's pizzle whip three times and we took him to the barracks. They hit him and I told them to stop.

Komam rapo plak prison nen mai pak elau Busmans Bei rapei pan lek Mista Adam plak prison nen nagien Sulun tu Mista Adam kin. Go Mista Adam ismanri ki nawot puluk nrak itol go ramer plak em ̃ae pak parik ruwatgi go kai tpokrorwes.

We came to the sea at Bushman's Bay, we went back to Vila, number 30 November we stopped at Tangoa, number 1 December, Ambae number 2, Saturday, December number 2, Vila, Sunday, that's the end of the story.

Umai pak elau Busmans Bei, uler pak Efil, namba 30 November, utu Tangoa, namba 1 Disemba, Ampai namba 2, Aliat toknak, Disemba namba 2, Efil, aliat tap, ipi nametp ̃ag nafsan.

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Kalsarap, Story of some Europeans in Vila

I will tell a story about what I saw when I was a child.

Amurin nag katil tete natrausuen nen kin aleka, selwan api tesa.

I saw some white people who came here. Alek tete nam ̃er tar nen ruto mai pak esa.

One was called Trasi, an old man. I skei rusosoki mis Trasi, itil tetuei.

This man from Eratap, they sold shellfish, pumpkin, and they gave bread.

Natam ̃ol nen teni Ertap ruto pan sor kai, go rusor pan pamkin, go rutuer pret.

It was the man from Eratap I pi natam ̃ol iskei nen kin teni Ertap rupafatwes tetuei.

I don't know what year he was at Teouma. Atap tae ntau ipi to Eum mau.

The other, called Tekrila, the third, Lekog, these men were at Teouma.

Tekaaru, rusosoki Tekrila, kaatol, rusosoki Lekog, nam ̃er nen ruto Eum

The fourth was Telaplan, he was at Teouma. Kafat ipi Telaplan, ga me ito Eum .

These men were at Teouma. The first time their boats came to Teouma to carry copra, they were called the St Michel, Perfas

Nam ̃er nen ruto Eum , nrakpei raru nen kin ito mai pak Eum gar mos kopra, rusosoki Perfas, St. Michel

the name of the boats, the white men took the boat to Teouma to get copra in those days.

nagi raru, me nam ̃er tar nen, rupiatlak raru ruto mai gar mos kopra Eum, tetuei.

I saw them then I decided to talk with them. Aleka ki namtak piatlak nam ̃er tar nen amurin nag kagamus trausi ko nrogo.

There was a white man at Belview. I piatlak natam ̃ol tar iskei ito Pelfi tetuei.

His name was Larso. Rusosoki Larso.

When Larso left there was Tekraus at that place. When Tekraus had Belview it was the time of the Second World War. The Americans took Belview to be their base hospital.

Larso ito panpan itmalu Tekraus imer to namlen ipuet imer to namlen. Selwan Tekraus ipuet Pelfi go ipi mal wan nafkal ipaakor, 1942. Teni Amerika rupreg Pelfi ipi Bes Ospitel.

Many of us from Efate went to work at Belview. And we were very surprised. We saw some things but I can't tell everything. Some men were alive, others were dead, they put them in the hospital at Belview, Marines, Army, or Navy.

Komam telaap ni Efat umaui weswes Pelfi. Saot pak Not umaui weswes ur Pelfi. Go ipi namagwen p ̃ur nigmam. Tenag uleka kafo til tete me akano til silwa. Natam ̃ol nag rumat go tenag rumol ruto slatir mai psur ospitel ni Pelfi. Marine, Army, go Navy.

When we worked there we were always surprised. There were corpses, and wounded people at the hospital.

Selwan uto weswes uleka ipi namagwen p ̃ur. Nigmam tenag uleka itop. Nmaten itokos, tete natam ̃ol rumat, me tete rumol mai pak ospitel nen.

When they died they dressed them in their uniform, whichever service they were in. If they were marines, or Navy or Army.

Tenag rumat rutfeir go rupu nmarter ipan me rupregi ikal ki nakal nega go rupregi iler pak nafanu nega pan. If pi Marine, ko if pi Navy, ko if pi Army.

Some lived, some were wounded, they went to the doctor who worked on them. Some died and they went back to their place.

Tenag rumol rulekor wer tenag ipi mankotik rupak esuan ipi naur ni dokter ke fo weswes kir. Tenag rumat ruplak namler go tenag rumol me negar me rupak esuan dokter itokos.

The man who lived at the side of Belview was Rossi. Natam ̃ol nen kin ruto natikin iskei rusosoki Rossi.

Rossi started the hotel in Vila. He had three brothers.

Rossi mes ipreg hotel taon Efil. Ipiatlak tempalun itol.

These men all stayed in town but one they called Mista Mi, he left Vila and went to Santo.

Natam ̃ol nen kin ruto taon iskei kin rusosoki mista Mi, nega itmalu Efil, ipan pak Esanr.

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He was there until he died there, at Turtle Bay. Ko ito Esanr to panpan imat Esanr, selwan ito Efil, ito Efil pak Esanr, go ipan to Totel Bei.

That was where his life finished. I pi esuan namolien ga inom wes.

This one they call Kipe, he had a store in Vila. Iskei rusosoki Kipe, Kipe ipreg sto Efil taon.

This white man was called Tersat, a Frenchman, he had a store and wharf in Vila.

Natam ̃ol tar iskei rusosoki Tersat, Franisman, ga ipreg sto go ipiatlak wof, taon Efil.

This man had a big shop, called CFNH in Vila. Natam ̃ol nen kin rupreg sto p ̃ur, iskei rusosoki CFNH, Efil taon.

He had the wharf and BP, the big store in Vila. I piatlak wof go BP, ipiatlak wof ipreg sto p ̃ur taon Efil.

These men had shops in Vila. Natam ̃ol nen kin rapreg sto p ̃ur taon Efil.

In 1927, Ballande caught fire. Some men were killed there.

1927, go sto p ̃ur Balan nen isor. Tete natam ̃ol kin rumat wes.

When they built the shop, we didn't know what was in the shop which the fire destroyed (maybe they'd put a bomb in there).

Selwan rupregsi sto nen, utap tae naftekin ipiatlak en kin sto nen inkap ipami mau.

But when these men went, they thought someone had taken money from inside the shop.

Me selwan natam ̃ol nen rupakes, rumroki na ruk fan sol tete mane em ̃rom sto.

They put something straight in the place where the money was, maybe it was like that, I don't know.

Selwan rupan go rulakor preg tete namatun ito leg ki esuan mane itkos itefla o atap tae mau.

When they went into the building, something exploded and many men were killed.

Me selwan rupak em ̃rom pan go tenamrun imalit, malnen imalit, nam ̃er lap kin rumat wes.

Many men, I can tell you, in 1927, when the Ballande burned.

Nam ̃er lap nam ̃er lap perkati, atae tli, 1927 kin namrun esum ̃ p ̃ur nen isor, esum ̃ ni Palan isor.

When this place burned, it threw iron high and it broke the glass doors at the church.

Utenmatun iskei namrun nen isor, isfeki aian iskei iur elag pan ipan neprai nmet klas nasum ̃ tap ni Efil imapor.

This is a story from before. I pi stori ni tetuei.

When we went to Eratap early in the morning. We stood and watched the store.

Selwan pulp ̃og komam uto Ertap pa. Kupan lauto uto maag nasum ̃.

We watched them carry people to hospital, some were dead, some wounded. There was an Ambae man called Tokolu, in the English police, but when they ran (to the store).

Uto maag natam ̃ol ruto slati rupa pak ospitel, tenen rumat tenen rupi mankotik ipiatlak natam ̃ol ni Ampai iskei, rusosoki Tokolu, ipi Inglis Polis me selwan ruk fiit pan.

When this exploded and the iron hit his leg, I don't know which place on his leg, but his leg was broken.

Go namrun nen imalit go aian iskei ipreg kot natuen ataptae natuen naur ko matu mau, me natuen imakot.

I saw him in 1933, he worked at Shark Bay Santo on Kulog's coconut plantation.

Apo pa pan pam ̃ori 1933 ito ni, ipa ni Kulog weswes Esanr, Sak Bei nanrup ̃ naniu ni Kulog.

Mister Mi, when we stayed down there, he went up to his house.

Mista Mi nen selwan komam upan ulauto etan me ga ipag kin nasum ̃ nega.

And his house had a cement roof. Me nasum ̃ ne smen ki ipi kava ga.

When he got his camera he climbed up. Selwan isol kamra ga ipan ipak elag pa.

He went up and he broke the cement roof and fell through and nearly died.

I pato elag go ikam prai kava ne, smen ne malnen itarp ̃ek mai imat termau.

They took him from his house to the French hospital.

Ruslati esum ̃ ga rupak Franis ospitel.

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The doctor worked hard and he came back to life, then he went back to Santo.

Dokta iwesweskin panpan imer mol, imai toriik kin po pak Esanr pa.

And that is this small story. Go ipi natrausuen ses perkati.

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Iokopeth, Story about respect

Children I want to tell you that respect is good. Tesa lap amurin nrik mus kin na nfaketanwen ipi tewi.

Respect your father and mother. Ko faktan ki tem mus go rait mus.

And your sisters and your brothers. Go na kor mus go p ̃al mus.

In the old days, from my point of view, on a Sunday,

Taos tetwei, nalelewen neu, kineu apei tkos, taos aliat tap.

You sat, you go to the church, you come you sit down to eat you rested and that was all.

Nakrakpeswen itik. Kuto, kupak sum ̃ tap kumai, kutotan na kufam kumarmar pan pan inom.

The other days you do your work but you remember that first you must listen to your father and mother

Ale naliati m ̃ol kupreg nawesien negag, me p ̃a mroperkati, tepei p ̃a nrog nale tmam ko raitom.

And your days will be many. Go naliati gag ruk fo lap.

That is the small story I wanted to tell you. Ipi nafsan ses amur wan kanrik mus ki.

That's all. Inom esan.

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Kalfap ̃un, Story of the war

Time ofthe war, there were lots of Americans, not here, but in Santo.

Go mal ni nafkal nam ̃er ni America rulap, esa rutalap mau, me Esanr.

Black men and white men. Nam ̃er got me nam ̃er tar.

Army and navy, all different men. Navy, Army nametrau nam ̃er fserser.

They had their women who came too. Rupo piatlak nmatu gar nen rumai.

They had 500 women with them. Nmatu gar nen rumai, rutkal faef handred.

They were the officer's wives. Me nmatu nen rupi nmatu ni nafet Ofisa.

They came, they were good, they were happy to meet any man.

Rumai, ruwi, rusemsem lek patlas natam ̃ol.

They come driving or they meet you or they take you in the car. You say, "Where are you going?", "Okay"

Me rutraif mai ko rufatlasik rumsagik. Kuna, "P̃a fak sua?" "Ore".

With them for three months, they were good men. They were very rich.

Skotir atlag itol, rupi nam ̃er wi. Nafisoklepuen gar itop.

You know America, they say to do exercises, we do exercises.

Kutae America, runa ko pan exercise, pak exercise pa.

They say we'll play base ball, we played baseball. They say we'll go for a wander, we went for a wander.

Runa ko fan mes baseball, upak baseball pa. Una ko pan sari, upan sari.

Or they say, we'll drink, we all wear uniforms and we go and drink.

Ko runa ko pan min upa unomser of uniform upan min.

They were good to me, until they said, "This week we'll go to the Solomons. Don't be scared."

Rupanpan rutrau wi top ki wou, pan pan pan runa "Wik nen tu tuk fak Solomon. Kuta mtak mau",

I said, "I signed up, as for death, if I die, I'm dead, if I live, I'm alive."

Ana, "Kaipe sain reki nmaten, ded, ded, laif,laif.

But the government heard and they pulled me out to go to Suranta.

Me kafman m ̃as malen kin inrogo, go ipulu wou Suranta.

There weren't many men. Go itapiatlak natam ̃ol lap mau

They were lying, but they didn't want me to go. Me ito psir me imal kin apa.

If I went, I would be like Jimmy Steven (who went to the Solomons and came back alive), or I would be dead in the Solomons.

Afmer pa me afla lakor wel Jimmy Steven ko aflakor mat Solomon.

That's the place of my life. Until today when I am 77 years old.

Ipi esuan nam ̃olien neu. Kin mai kin itu san tu. Pan pan pak mes ne, apitlak ntau 77.

Long ago, we were born here in the light. Tetwei esan komam upakor mal ni namrem.

But we have heard about the time of Darkness, but we never saw it.

Me mal ni nmalko komam me upo nrogo me uta leka mau.

Because it was our ancestors who lived in the time of Darkness.

Nlaken tiawi kin ruto mal ni nmalko.

Until the time when prayer came to this place. Panpanpanpan malen kin nalotwen imai pa ntan sa.

And the ancestors were scared of Darkness and they ran away. They escaped and came.

Go tiawi rumtak ki nmalko ruto sef sef mai. Ruto sefsefsef mai mai mai.

They saw Darkness, but we never saw it. Go gar rulek nmalko, me komam uta leka mau.

We heard about it, but we didn't look at it. Komam unrogo me uta leka mau.

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Kalfap ̃un, Story of the war (2)

The work we did in Santo. Neu kin nawesien nen kin upa tkos Esanr.

We were ten police, I went to Santo. On Santo they still had guns. In 1941 men were shooting each other there.

Plisman upi ralim uduty me apak Esanr pa Esanr ruta to sisi. 1941 me natam ̃ol ruta to tmer sir.

Because we stayed at the kanal. People from Shark Bay and Port Lory would come in with bullet wounds.

Nlaken komam utu kanal, reki nam ̃er ni Sak Pei, me Pot Lori, me ruto of polet mai pak hospital.

And we went when the bushmen were still shooting each other.

Go komam upan malen kin man pus ruta to tmer sir.

It was a hard time, when we stayed there, think about it; Turtle Bay, to Shark Bay. It is a long way, but back then I wanted to go.

Go ipi mal kerkerai, malen kin utkos kin p ̃amro ki, Totel Pei pak Sak Pei. Ipi em ̃ae top me malen ana kafa.

I took a letter there. They told me, "When you go Ana kawes natus pa. Runrik wou ki, "Malen p ̃a fa.

Take off your police shirt, take off your hat, take off your bullets and put them in your basket. You go without clothes.

P̃a walu sot ni plisman, p ̃a wes lu pulp ̃ou, p ̃a wes lu polet, p ̃a fai nal. P̃a karo me p ̃a fa."

Because there are bushmen between Turtle Bay and Shark Bay. They shoot men and eat men all the way until you get to Shark Bay.

Nlaken ipitlak man pus nmaota ni Totel Pei pak Sak Pei. Ale apa. Rusi natam ̃ol rupam natam ̃ol, pan pan pan pan pak Sak Pei pa.

This time when Kulon was there, Kulon who married Toumer, Kami's grandfather. Kami Kulon. Then he was at Shark Bay.

Malen kin apu ni Kulon nen to Kulon nen iplak Toumer to, Apu ga Kami. Kami Kulon. Malen ito Sak Pei.

And he said, " Boy, how did you get here?" Because I put my clothes on just when I got to his plantation.

Go ina, "Boy, yu kam olsem wanem?" Nlaken ana panpan apak plantesen ga go apo of nkal.

"Oh, did you follow along there to come? But didn't you have any trouble?" I said, "No"

"O me kuur naor nen to mai? Me ku, kutap piatlak trabol mau?" Ana, "Itik".

When I came I hid my shirt, I hid my hat, I hid my strap, then I came."

Malen amai asrakor sot, asrakor pulp ̃ou, asrakor strap, ale amai.

He looked at me and laughed, and said, "You're lucky." Ilek wou trau mur, me ina, "Yu laki."

I stayed until night, slept and then came back to Kanal. It is a long way. Then the war started. We English police didn't sleep at all.

Ale pan patu p ̃og go amatur, pulp ̃og go amer ler mai pak kanal. Ipi em ̃ae. Malen nafkal ito na ke mai. Komam English plis uta matur mau.

Kanal to Fenue, Fenue to Kanal, at night, you walked. But it wasn't a man-made road like a car road. On this road you must carry a serpal (a torch made from a coconut flower pod)

Kanal pak Fenue, Fenue pak Kanal, p ̃og go kusiwer. Me itapi napu ni natam ̃ol taos napu ni loto mau. Napu nen kupa kupu na serpal ni naniu.

When it is dark, you light it and you can see. Nen p ̃a fan ke malik, p ̃a tpili lele kin.

Go to Fenue. Pan pak Fenue pa.

The English police. Plis man ni English.

We were from Erakor. Upi teni nam ̃er, nam ̃er ni Erakor.

But they were English. Me rutu English.

There were on attachment at Fenue. Me rutatsman pak eFenue.

You hear they knock at the door (police knock on the door). We went back to Kanal.

Kunrogo rutu tm ̃otum ko mai pak Kanal.

Time of the war Mal ni nafkal.

It started there. Ito pareki sa.

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John Maklen, Story of Erakor before

The old people who stayed at Emeltafra before. Tiawi nen rutok Em ̃eltafra tetwei.

There were many people there. Too many people, and too many bad things were why the chief sent away the evil doers to Tongoa.

Ipiatlak natam ̃ol rulap wes. Rulap go nawesien sa itop ipi nlaken marik naot ni Em ̃eltafra ipreg nam ̃er nen kin ruto preg nawesien sa ruparekin rupanpan kin rupak Etgo.

And those who stayed moved out to various parts of Efate, to Em ̃elsa, to this place called Erakor.

Or tenen rutok go ruto nrus ruto nrus frafer rumai pak Erfat, rumai pak Em ̃elsa esan kin rusoso ki Erakor.

They stayed there, then they moved back to Ekasufat.

Rutkos, rumer nrus mai pak Ekasufat. Rutok Ekasufat.

That time when Christianity was coming. Mal nen kin nalotwen ipo paakor.

The time when Christianity was coming, people came into the light, and they came back.

Mal nen nalotwen imai natam ̃ol runrus mram, go rumer nrus mai.

Then the chief of Ekasufat died, the chief called Nmak.

Welkia marik naot nen ni Ekasufat imat, marik naot nen rusosoki Nmak.

He died and there was only one man who led the people to come back.

Imat go ipiatlak natam ̃ol iskei ipo mer of natam ̃ol rumer nrus mai.

This man's name was Fakalomara, a man from Samoa.

Natam ̃ol nen kin nagien Fakalomara ga ipi natam ̃ol ni Samoa.

He brought them to the point here at Egis. Iplaker rumer nrus mai pak elau Egis.

But when lots of people came, they died. Me, malnen nam ̃er lap rumai, go rumat mat.

There was a sickness, a sickness called dyssentry. Ipiatlak namsaki iskei, namsaki nen ipi namsaki ni ntafuen.

They died and died until a few crossed over to the island.

Rumat mat pan pan tewarik m ̃as kin go rufo nrokot pak naur ses.

They went to the small island and there started to be many people until this generation.

Rupatok naur ses kin go rupo mer pes preg natam ̃ol rulap pan pan tup ̃ ntag ni mes nen.

And we would be born here, and we would leave the island and come here.

Kin go komam upo pakor wes go upomer tmalu naur ses kin go upomer mai pak esa.

We would make this place the village. Upoto preg esan ipi natkon.

And then we left the village on the small island, in 1960.

Or, malnen kin utmalu natkon, naur ses kin umai, 1960.

Then the wind hit us and made us come to mainland Efate.

Malnen nlag iwat komam go komam upo mai pak Efat.

And we made this place, the village of Erakor. Go upo preg esan ipi natkon nig Erakor.

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Nmak Kalmet, Story of two giants (M ̃aau)

In the olden days there was a war over ground and this story is about that war.

Tetwei perkati ipiatlak nafkal toklos nanre nig ntan go natrausuen knen iteplan.

There were two strong warriors called m ̃aau. Ipiatlak natam ̃ol kerkerai nig nafkal inru nag rusosor ki m ̃aau.

They were m ̃aau from Ifira island. Ranru pi m ̃aau nig Efil naur tetuei.

Their names were Tkaim ̃aal and Kalrus. Nagier kin ipi Tkaim ̃aal go Kalros.

They killed Erakor people because of their ground. Ratok watpun nam ̃er nig Erakor kat ntan negar.

The chief of Emelpau saw that they were killing all the pople of Erakor and he caled a big meeting at Emelpau, and he called the other chiefs from nearby to meet to decide how to catch the two Ifira m ̃aau, because they could see that the m ̃aau would kill everyone at Erakor.

Or naot nig Emelpau ileka me rakfo wat silu nam ̃er nig Erakor go ki preg nasaiseiuen p ̃ur Emelpau go ki sos naot nakon wan rusaisei me rutil nrogo teplan rukfo tae kraksok m ̃aau nran nig Efil nlaken ruleka nag rakfo krakpun silu nam ̃er nig Erakor.

They agreed to see the big chief Marik Nmak Kalsaur so that he could try to kill the two Ifira m ̃aau. The message got to the big chief on the hill (Ep ̃uf) that if he could kill the two m ̃aau he would take out their eyes and bake them with the bougna and eat them and he would put the skull in his nakamal so that when he looked at it he would remember the bad things they did, killing Erakor people because of their ground.

Go nanriksoksokien negar nig nasaiseien negar rutli iteplan nag rukfo preg nafsan pak naot p ̃ur Marik Nmak Kalsaur nag nega kin kefo pregnrogo nag ke wat m ̃aau nranru nig Efil go nafsan ki tkal Marik Naot p ̃ur Nmak Kalsaur, elag ntaf nag ifuel ke ifla watpun m ̃aau nran wan go kefo wasirlu namter me taon plak p ̃ok nega me kefo pami me nlesmpaum go kefo psi keto efare nega me kefo to leka me ke tok mroperkat nawesien sa negar teplan rato watpun nam ̃er nig Erakor kat ntan negar.

And chief Nmak Kalsaur had two strong m ̃aau whose names were Msaiwi (where Chief Charley Kalmet got his name from) and the other was Jacob, who the other child of Pomalfus, Nmak Kalmtapil, took Kalsoog Jacob.

Or marik naot p ̃ur Marik Nmak Kalsaur nega me ipi atlak m ̃aau kerkrai inru nagi karu kin ipi Msaiwi kin Marik Naot Charley Kalmet islat nagien go tekaru kin nagien ipi Jakop nag tesa nanuei karu nig Pomalfus Marik Nmak Kalmtapil islati Kalsoog Jakop.

And Marik Nmak Kalsaur and his people came and stalked the two Ifira m ̃aau right at the place called Ewenesu, but up on the edge of the hill, they stalked them there.

Or Marik Nmak Kalsaur ki plak nam ̃er nega rumai paikor m ̃aau nran nig Efil leg ki esan rusoso ki Ewenesu me pak elag natik ntaf rupaikror tu esan tu.

Early in the morning, at daybreak the two Ifira m ̃aau came to the plce where Nmak Kalsaur and his m ̃aau were hiding.

Pulp ̃og rik naliati itok makotkot go m ̃aau nran nig Efil ramai tkal leg ki esuan Marik Nmak Kalsaur plak m ̃aau nega rukuskus tkos tu.

Marik Nmak took his two m ̃aau to talk to the two Ifira m ̃aau.

Marik Nmak kipregi m ̃aau ranru nega rapan pestaf m ̃au nran nig Efil nag rato preg nafte.

And the Ifira m ̃aau said they were looking for coconut crab

Go m ̃aau nig Efil ranag ratok lel aas.

But they tricked Marik Nmak Kalsaur's m ̃aau and that is where the war started. Many from Ifira died and many ran away but the four m ̃aau fought each other.

Me rasursur m ̃aau nran nig Marik Nmak Kalsaur go ipi esuan nafkal ki pakor wes tenig Efil lap rumatmat go rusefsef me m ̃aau nran rupat tu tmer sfer m ̃aau.

Jacob clubbed the Ifira m ̃aau Kalros and killed him. He fell into the sea at Tasiriki, the place is called Kalros reef today.

Jacop isifpun m ̃aau nig Efil Kalros panpan watpni isog to leg ki Tasrik pak elau san kin mes rupo sosoki nskau Kalros.

The two strong m ̃aau fought until Marik Nmak M̃aau kerkrai pitrek ratmer sfer panpan m ̃aau

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Kalsaur Msaiwi's m ̃aau killed the Ifira m ̃aau Tkaimal, he broke his neck at the place that is now called Nmas Tkaimal, right at Ewenesu, up on the side of the hill.

kerkerai nig Marik Nmak Kalsaur Msaiwi ki sifpun m ̃aau kerkerai nig Efil Tkaimal isif kot nanuen leg ki esan kin mes rupo tok soso ki Nmak Tkaimal leg ki Ewenesu pak elag naper ntaf.

And m ̃aau Msaiwi remembered the words of the chief of Emelpau and he got very angry and held the hair of m ̃aau Tkaima in his teeth and swam across the sea to land at Emtenmap and ran to give the chief of Emelpau the head of the Ifira m ̃aau and he took out the eyes and put them in a bougna and ate them and put the skull in his nakamal to look at, just as they had said before.

Go m ̃aau Msaiwi ki mroperkat nafsan nig naot nig Emelpau imait top go ki katsok nal m ̃aau Tkaimal me ki waf nrokot ntas pan sak Emtenmap me ifit pan tu marik naot nig Emelpau ki mpau m ̃aau nig Efil wan go ipo wasirlu namten me itao plak kapu nega me ipo pami me nles mpaun go ipo psi itok Efare nega me itok lemsi taosi kin kefi til silua.

And the chief of Emelpau called the nearby chiefs to a meeting and they laid their hands on chief Marik Nmak Kalsaur's head so that he would be the chief of all the land, he would own all the land because of the way he stopped the war of darkness and the flow of Erakor people's blood.

Go marik naot nig Emelpau ki sos nafet naot nakon me rupreg nasaiseiwen til soksoki me ruto rupau Marik Naot Nmak Kalsaur ipi naot mermer nag kefo mermer ki silu ntan go rui tuaki ntan p ̃ur iskei nag ipi temakot nega taus sup ̃ nag ikrakp ̃og nafkal nig nmalko kat nra nam ̃er nig Erakor nag m ̃aau nig Efil nran rawatur.

That is where the fashion of kastom payment, or rent, came out. Every year when the food is ready, the first piece is for the chief and every year rent is paid because the land all belongs to the chief, Marik Nmak Kalsaur.

Ipi esuan kin sup ̃ nig Sautog (rent) ipo pakor wes malnran ser ntau nafnag rumatu go tepei ipi tenig naot mermer ipi sautog nag rutok pregi ser ntau pakot gar pak nafinaotan nlaken ntan kipe maui pi tenig nafinaotan Marik Nmak Kalsaur.

They paid the rent every year until Marik Nmak Kalmtapil (Pomalfus) died and when the missionaries came they hid the truth of the chiefly line and that is why Erakor village has problems with disobedience today, and people are divided.

Go sautog nen rutok pregi ser ntau pan tp ̃a kin Marik Nmak Kalmtapil (Pomalfus) imat go ipi esuan missionary ipregi rusrakor natilm ̃orian leg nig nafinaotan ipi nlaken natkon Erakor ipi atlak nanrogpirwen itop mes go natam ̃ol me rutafrafer top.

They don't try to put back the true chief in his place but some are trying to start their own political empire and they hide the truth of the chiefly line and his true kastom name and they give a foreign title (Pomal) but the real name is there, it is Marik Nmak Kalsaur Pomalmotu.

Rutap pregnrogo nag ruk mer ler sik naot leg negar kenen ler pak namlen mau me tete nat rutok pregnrogo ruk lao ki political empire iskei nag ke srakor nalenan nig nafinaotan plak nagien leg me rutuaki nagi nig etog iskei ito wel nagien leg perkati nag ipi Marik Nmak Kalsaur Pomalmotu.

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Petro Kalman, Story of vil lages of Efate

Yes, about the time of the old people. Ore, taos nat maluan ni tiawi.

At that time, the village of Erakor, Efate, was seven villages.

Nrak pei natkon ni Erakor Efat rupi natkon ilaru.

One was called Emeltafra. Ipiatlak iskei rusoso ki esap Emeltafra.

This one is called Emelsa. Iskei rusoso ki esap kia Emelsa.

This one is called Emlaliu. Iskei rusoso ki Emlaliu.

This one is called Ekasufat. Iskei rusoso ki Ekasufat.

This one is called Em ̃lasei. Iskei rusoso ki Em ̃lasei.

Etmat is the sixth. Etmat kin ipi klates.

The place where there is the village is the sixth. Esan rupiatlak natkon ilates.

But the place, the chief village is called Ekasufat. Me san kin rusoso ki ipi np ̃au natkon ga kin Ekasufat.

The head chief is there. Np ̃au naot itkos.

And then Christianity came, that's what the story says, Christianity came.

Go malen kin nalotuen imai ore natrausuen itili teflan malnen nalotuen imai.

Those from Vila came, from Pango, from Eratap. Teni Efil rumai, teni Ep ̃ag rumai Ertap.

We do bad to the food , they prayed. Tuk fo preg sa ki nafnag nen kin rutao nalotuen nen rutrau mai.

They came with weapons, but those who were watching didn't go to their gardens, and apu and ati ate namkanr (a root like arrrowroot).

Rumai plak sernale ni nafkal, ola me tenen kin ruto lekor nen kin rutap pak talm ̃at gar mau, go nafet apu me ati ga ruto pam namkanr.

When you eat namkanr, it burns your mouth, but the old people were strong and ate it.

Go kupami esan ipam nasoknkanrom, me tiawi rupo kerkerai pami.

This is not good food at all, but they didn't have other things to eat.

Nafnag nen ita pi nafnag wi mau me rutik ki tenen ruk fami.

They ate it, it burned their mouth, they swallowed it, and it burned their bellies.

Rupami ikat nkanror rutnoli ipak nmarter ipo kat nmarter.

They shat it out. Rusuer kin ipo mer.

But they were strong Me rupo kerkerai ki.

Until the time when the brown missionaries came here.

Pan pan pan malen kin brown misnari rumai pak esa.

And they gave them Ekasufat. Kin go rukir, rutuer Ekasufat.

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When they left Ekasufat they came to Egis. Go mal nen kin rutmalu Ekasufat, go rumai tu elau Egis esa.

The place where the school is now. San kin skul ni tesa itkos malfane.

But they got dyssentry and they shat blood. Me rukraksok disentri, me rutaf ki nra.

And the people were like dead people day and night. Go runatam ̃ol rutrau mat aliat me p ̃og.

Until some that were there went across. Pan pan kin go me tenrfal nen ruto kin rupo nrokot.

My father was one of them. Neu papa neu me ipi iskei.

He was a boy but they took him across to Erakor. Ipi tesa nanuei me ruplaker nrokot kin rupak Erakor.

And when they went to Erakor it was bush. Go malnen rupak Erakor ga ipi namlas tu.

They went and cleared a small place and put up their houses and stayed in them, so, he was married in 1918 and we were born at Erakor island.

Go rupan go rupo ta sai naor ses nen rulao ki nasum ̃, kin rupan pa tkos pan papa neu ga, ikukia, ipo ptour 1918 kin go komam upo pakor, naor Erakor.

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Waya Tenene, Story of Erakor and Mare

People from Mare came here in the time of the Colonial Government.

Teni Emar nen kin rumai pak san tetuei mal ni kolonial kafman.

The French government sent them as police. Franis kafman isent kir rumai reki na polis.

They came to be police on Efate. Rumai pi polis ni Efat.

On the French side, the French government had a fight in Malakula and it sent them to Malakula.

Nanre ni Franis, Franis kafman go ipi atlak nafkal nen ito Emlakul go itp ̃ekir pak Emlakul.

To fight the people of Malakula. Preg nafkal skot nam ̃er nig Emlakul.

Those from Mare who came, those from New Caledonia who came because the French government called them.

Teni Emar nen kin rumai, teni Caledoni nen rumai pa esa nlaken Franis kafman isosor nafet.

The police came here. Polis rumai pak esa.

They went to fight in Malakula when there was a civil war and my father's brother went there too.

Ale rupan preg nafkal skot teni Emlakul malnen ipi atlak nasifil wo go neu taos p ̃al papa neu iskei ga ipato sampen mai.

And they went to Malakula and they shot them. He died on Malakula. His name was Nano.

Go rupak Emlakul go rusi. Imat Emlakul. Rusoso ki Nano.

But my father was a nurse at Noumea, at the big hospital.

Me papa neu ga ga ipi anfermie ni Nume, ospital p ̃ur.

They gave him leave and sent him to France. Rutua imarmar go rutup ̃ki kin ipak Franis.

He went on the ship Messageries Maritimes (Ballande). Ipa na Misaseri Maritim (Ballande) raru p ̃ur.

He went around France, then came back here and became a maître d'hotel.

Ipan lfeki Franis imai, imai pak esa, ale itup ̃ na maitre d'hotel ga.

Then they made him come ashore. Ale rupregi ipak eut.

He came ashore and some of them became police, they were here and he was with them, my father, Tenene.

Ina pak eut imai ale, tenen kin rupato rumai pi polis, rutu san tu go kipe skotir, kin papa neu Tenene.

He stayed until he was married. He married my mother and stayed here.

Me ito pana ilak ale ki pe to san to. Itaulu iak neu go ki pe to san to.

They got ground at Malapoa from the chief of Ifira, the place where Kawenu is now.

Gar rupi atlak ntan nen naot nig Efil ituer kin Emlap ̃o san kik Kawenu itkos.

Those from Mare stayed there, but when they married they came to Erakor.

Teni Emar rutu wes teni Caledoni me malnen ga runa rulak, go rulak mai pak Erakor.

They came here. Go rui pe muf mai.

There is only one who still has ground there, James Vianre, but that ground was given by the chief of Ifira.

Ipi atlak iskei m ̃as kin ipato James Vianre ipi atlak ntan sanpe, me ntan gar kin runomser tu sago, naot ni Efil ituer kin.

When they were married they came, but James Vianre married a woman from Ifira and he stays there. He has land there.

Me malnen ga runa rulak rumai me James Vianre itaulu nmatu ni Efil go ga kipato esampe. Ipi atlak ntan sanpe.

But many old people, from Mare, all came here. Me nafet tiawi nen tiawi ni Emar nen runomser mai pak sa.

That's how many of our Apu came here. Tkanwan napu ni nafet apu nen rumai.

They came and died here and their children are here. Go rumai rumat esa me tesa gar kin rutu san tu.

Many of their children are here in the village. Tesa gar rulap kin ruto natkon sa.

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There are many here whose family came from Mare. Famli ni nafet tiawi ni Emar nen rutu san rulap.

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Timothy Harris, Story of the Pango warrior

Once there was a warrior at Pango and a warrior from here, and they stayed until the Pango warrior came closer and the warrior from here climbed the branches of a banyon tree.

Nrakeskei ipi atlak na m ̃au ni Ep ̃ag go m ̃au ni sa, me rato pan pan go m ̃au ni san iparekin mai tefla go m ̃au ni sanpen imai teflan go m ̃au ni sa, m ̃au ni sa ipag to elag na nra npak to.

And our warrior came and their's came down from the tree, then they argued and they hit each other, and the other one, the one from Pango was dead. And that's what I wanted to say.

Go m ̃au ni san imai teflan, go m ̃au ni m ̃au ni sanpen imai go m ̃au ni sa ito elag npak teflan ale isok su mai ale rato ple pan pan go ratmer ona ratmer watgir pan pan pan go m ̃au karu iskei imai teflan go iwat, ipo fsei nag m ̃au ni Ep ̃ag, ale m ̃au ni Ep ̃ag ipo mat. Go tewan kin amur katli.

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Toukelau, Story of the old days

We old people we look at the way of life before and the one that is coming out today.

Komam nen kin upi tiawi ulek nam ̃olien pei mai pakor nam ̃olien ni mes.

Life today is different. Me nam ̃olien ni mes imsal top.

It isn't like life in those days. Itap taos nam ̃olien ni mal pei mau.

Today, children are clever, they go to school, but they don't respect the old people.

Nam ̃olien ni mes tesa rumetmatu wi ruskul wi me rukano paketan ki tiawi.

They can't understand the language. Rukano nrog nafsan.

Because they think they know more than the old people.

Nlaken rumro na gar rumetmatu tol tiawi.

What the old people know is small. Tenen tiawi rutae ipi teses.

The old people don't know more. But they hear the voices of the old people, those who are our fathers and mothers.

Tiawi rutap metmatu wi mau. Me rumro perkat, runrog perkat nale tiawi nigmam tenen rupi tem mom go rait mom.

We can't criticise them, we listen to them, they tell us things, we do as they tell us.

Komam ukano preg sa kir, unrog naler rutil tenamrun komam upregi taosi kin gar rutli.

But the life of today, that is what I am talking about. Me mes, nam ̃olien ni mes kineu kafo to pes.

Say some things are good, some things right, but they can't hear it.

Til tenen iwi, tenen ileg, me gar rukano rukano nrogo.

Because they think their wisdom is better than that of our old people.

Nlaken rumrokina gar rumetmatu tol nametmatuan nigmam tiawi.

But we can't criticise them because it's the way that the old people teach young people.

Me komam ukano preg sa kir nlaken ipi nafsan iskei nen kin tiawi ke fo tafnau tesa.

Children follow their own strong, crooked way, but their mothers and old people can't be strong with them.

Tesa ipreg tenamrun nen ikerkerai itakel me tenen kin ipi rait ko tiawi ukano preg kerkerai kir.

Because they are developing their future. Go ukano pes sa kir nlaken gar ruk fo develop ki mal wi nen ke fo mai.

I will tell the story of when we were on the small island of Erakor.

Ka fo traus tete natrausuen taos na naur malnen uto naur ses Erakor.

We didn't work with cars. Komam uta weswes skot loto mau.

We didn't work with engines. Komam utap weswes skot engine mau.

We worked with our hands, with knives, with axes, and we carried things on our heads.

Uweswes ki narmom uweswes ki masmes p ̃ur, uweswes ki kram, go uslasol ki np ̃au mom.

We carried things on our backs, we carried them on our shoulders.

Uslasol ki ntak mom, uslasol ki mpam mom.

We were a long way away, we carried things down to the sea.

Uto em ̃ae uslasol mai pak elau.

No cars Loto itik.

We worked with our hands, we moved our bodies. Komam uweswes ki nar mam, ufarfar ki nam ̃ol mam.

The matter of the hard work. Raki nawesien p ̃afp ̃of lap.

The old people cut canoes, they worked with only an axe, they didn't work with engines.

Tiawi ruk fo tai raru, ruweswes ki kram m ̃as, rutap wesweski engine mau.

Today, life today, I do work, I carry food and put it Mes, nam ̃olien ni mes, kafo preg nawesien kafo sat

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on the road. nafnag ipa tu napu.

Then I get the truck to carry the things. Me kafo preg loto ke fan msagi mai.

But not in those days. Me malpei itik.

Life today is not like it was before. Nam ̃olien nen kin tu pato mes ne itik malpei.

We worked and we got tired, we want to stay well, we we would first be tired.

Komam uweswes umaos umurin na ko to wi, ko fo pei maos.

Our clothes were ripped, we felt bad about it. Nkal ni mam rumap ̃rap ̃or, uslat nanrogtesan itop.

We worked copra, a long way. Me ko fo pei inrok to wi. Ko fo sur kopra em ̃ae, em ̃ae.

But we carried it, no car. Me ko fo slati mai loto itik.

We would go and make it, get firewood and smoke it.

Ko fo mai ko fo pregi na, ko mer ler nkap, ko mai suekro.

Until it was dry, then we pounded it. Pan ke gar ko mer laosoki.

When they finished pounding it, they sewed up the bag.

Me malnen rukoi pe laosok silua rutur pek.

The man would take it. Natam ̃ol kin ke fo slati.

Put it in the canoe, take it to Vila, people got tired in those days, because life then was hard, as far as the work was concerned.

Pan psi raru elau, ke fo msagi pak sto, natam ̃ol imaos top malpei, nlaken kin nam ̃olien ni malpei ikerkerai, toklos teni nawesien.

We can't ignore our old people's talk, the old people might tell us to go to the garden and we have to go.

Me raki nanrogperkatuen komam ukano tao nafsan ni tiawi, tarp ̃ek, tiawi rupreg nafsan go rufla tili na ko fan gar preg talm ̃at, ko fo pa.

We cannot disbelieve the language of our ancestors. Ukano sertep ̃al nafsan ni tiawi, .....

That was the way of life before. na teni sup ̃ ni nam ̃olien ni malpei.

Like today that I am talking about. Go mes kin ato trausi.

Life before. Nam ̃olien tuei.

Until today. Pakor mes ne.

The other life today is too hard. Nam ̃olien karu ni mes ikerkerai top.

Like before when we Go itaos mal pei wel kin ufla......

we would sell copra. Before we used Australian money.

ufla salem ki kopra, upiatlak taos malpei uius ki na Australia, mane ni Australia.

One pound, ten shillings, like that. Wan paon, ten slen, tefla.

But it was big money, big money. Me ipi mane p ̃ur, mane p ̃ur.

We would take it to town, we would take ten shillings and we would buy what we wanted, but we would have change to take back.

Ko fo slati pak sto, ufla sat ten slen pak sto ko fo paakot tete namurien nigmam kenom me kotfak mane ko fo sati ler mai.

Because the price was very low. Nlaken prais ises m ̃as.

And if we took a pound to town, it was big money, big money.

Ko ufla sat wan paon pak sto, mani p ̃ur, mani p ̃ur.

I would take a lot, but I would spend a little. Ko fo sat tep ̃ur ler, me ko fo paakot ki teses.

But today everything is high, high, high. Me malfanen sernale ipak elag, pak elag, pak elag.

And as for us old people we can't have much money because life today is too hard.

Go taos nanre nigmam tiawi ukano piatlak mani nlaken nam ̃olien ni mes ikerkerai.

We need to work hard and we can get money. Komam ko fo kerkerai preg nawesien ses go ko fo

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tae pam ̃or mani.

But if we don't work hard we can't get any money. Me iwel kin uta kerkerai weswes mau ukano pamor mani.

Before, we used to help the old people. Go malpei komam ko fo tae welu tiawi.

The old people would cut copra, and we strong ones would go and get it.

Tiawi ifla pan sur kopra ipatu komam natam ̃ol kerkerai ko fo tae pan ga slati mai.

But not today. Me mes itik.

If I tell some kids to work in the garden for me, I have to cook for them, and sometimes I send someone else, I have to pay them if I have money I have to pay them.

I wel afla tp ̃eki tete tesa ke fa neu preg talm ̃at, me kafo m ̃as kafor gar kuk, ko tete nrak atp ̃olu tete natam ̃ol p ̃tae, kafo paktofir iwel kafi tlak mani kafo paktofir.

But if I have no money, I will go to the garden and get food.

Me wel atik ki mani kafo pan lel nafnag talm ̃at kafo gar preg.

Life today is like that. Nam ̃olien ni mes itefla.

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Toukelau, Story of women before and women today

In the olden days women couldn't wear men's clothes. We couldn't wear men's clothes.

Or ga itaos malpei nmatu komam umtaki taos nkal ni nanuei? komam ukano kal ki nkal ni nanuei.

It was hard, that a woman dress in men's clothes. I kerkerai, nen kin nmatu ikal ki nkal ni nanuei.

And today, today.. Go mes mes i....

women and men dress the same. nmatu me nanuei ru kal pitkaskei.

But back then we couldn't dress in men's clothes. Me komam malpei ukano kal ki nkal ni nanuei.

You wore women's clothes. Ko ku kal ki nkal ni mam nmatu.

But our knees couldn't show. Me esan nap ̃utuok nigmam ikano paakor

My knee couldn't show, my clothes must be long down to the ankle.

Nap ̃utuok ikano paakor nkal neu ke mas pram pak paketan nlaknait

My dress would be long. Nkal neu ke fo pram.

But if you were here. Me iwel ag ku to esago .

You sit there, but iwant to leave (past you), oh it is hard.

Ag ku totan sago me kineu amurin na ka taf, o, ikerkerai top.

I will be scared Ka fo mtak.

I will hold my skirt like this, iwill stand up to leave. Ka fo puetsok nakte nkal wel a tuleg me ana ka taf.

I will walk. Ka fo siwer.

Because you are there.. Mailum siwer nrokot wok. Nlaken ag ku to ....

I will respect you. ka fo pak etan kik.

For women that is the way. Nmatu itefla.

Or if many men are there and a woman wants to walk past because many men are there.

Ko natam ̃ol lap ru tu me nmatu imurin na ke siwer tol nlaken nanuei lap ru tu.

She will bend low, and hold her dress, show respect and slowly pass the man.

Ke fo nrok puetsok nkal ga ipak etan, nen kin ke mailum tol nanuei.

Or if there are many men here, but a woman comes, she will go around them a long way.

Ko wel nanuei rufla pi tap ̃ou tu esa me nmatu imai, ke fo pan lfek ur em ̃ae.

Because she respects men. Nlaken ipak etan ki nanuei.

The old way is like that. Sup ̃ ni mal pei itefla.

Women are like that. Igo to church, many men are there.

Nmatu ru tefla, ko apak esum ̃ tap, natam ̃ol kin rui pe p ̃ur tu.

I will walk, iwill slowly bend and sit down. Ka fo siwer kafo mailum nrok pan totan.

Like that. We women we didn't dress like today. Tefla, go taos nmatu komam utap kal taos mes mau.

Women dressed in dresses with sleeves down to Nmatu ukal ki nkal nen narum ipram esa. Nawesien

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their wrists. Food work is women's work. ni nafnag ipi nawesien ni nmatu .

Women get food. Sometimes, if a man loves a woman he will see she is tired and the man will help her.

Nmatu kin ipreg nafnag. Tetenrak nanuei inrom nmatu ileka nmatu imaos go nanuei ipo welua.

But getting food ready is always women's work. Me nafregnafnaguen sernrak ipi nmatu kin ipreg nafnag.

Women cook, women prepare laplap, cook laplap. Nmatu kin ikuk, nmatu kin ipuuri, ipreg kapu.

The man goes to the garden, gets food, carries it and puts it in the house, but the woman prepares the food.

Me nanuei ga ke fo pak etalm ̃at, islat nafnag ipaunamru ke mai psi esum ̃, me nmatu kin ke fo preg nafnag.

But when a woman wants to make laplap, she goes herself to get the food.

Me mes nmatu ke mur ke fuuri ke freg kapu, ga ke fan tme- n slat nafnag.

She goes herself to find laplap leaves, to look for dry coconuts, firewood, come back to the house to prepare the food.

Ke fan tmen lel nrau ke tmen lel nmarteu, nkap mai pak esum ̃ ke mer preg nafnag.

Today it is like that. Mes itefla.

The way people are today. Sup ̃ ni natam ̃ol ni mes itefla.

But not in the olden days. Me mal pei, itik.

Men would go and get the food, carry everything back to the house, and women would make laplap at the house.

Nanuei ke fo pan lel nafnag, slat sernale mai pak esum ̃ , me nmatu kin ke fo preg kapu esum ̃.

But to make the garden. Me iwel ra pan preg talm ̃at.

They both make the garden. Ranru pan preg talm ̃at.

And to carry food from the garden to the house. Me rak kin ke fan sat nafnag etalm ̃at mai pak esum ̃.

The man would get the food, but the woman would make the food and would cook or make laplap.

Nanuei ke fo pan sat nafnag, me nmatu ke fo preg nafnag ke po kuk ki, ko ipreg kapu.

That's the way. Tefla.

Women stay home and look after children, and in the olden days they didn't go to hospital at all.

Nmatu ito esum ̃ ilekor tesa, go taos mal pei nmatu ru tap pak hospital mau.

We have old people who helped and looked after a woman when she had a baby.

Komam upiatlak tiawi, tiawi nen kin ga me ru to raki nen kin ru lekor nmatu, nen kin ru slat tesa.

Only at home. Esum ̃ m ̃as.

There was Liaas, Ana Sera, Pali. Ipiatlak Liaas, Limat, Ana Sera, Pali.

They looked after women at home. Gar nen ru to lekor nmatu esum ̃.

When women wanted to have a baby. Nmatu imur na ke slat tesa.

They went and called them to come. Ru pan sosor ru mai.

With them, but they would take the child and look after it at home.

Skotir me ru po sel tesa ru lekor wer esum ̃.

Until they were strong. Pan pan ru kerkerai.

For five days the woman must stop quiet. Naliati ilim nmatu imas pnut to.

And a women can't do what she does today. Go nmatu ikano taos mes.

A woman has her baby in the hospital. Nmatu ipan sel tesa hospital.

Have the baby today, in the afternoon she gets up and washes, or cooks.

Sel tesa mes, kotfan itae tuleg pan was, ko ikuk.

But not then, the old women waited for a woman to Me malpei itik nmatu malen tiaui itoraki nmatu

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have her baby. iskei islat tesa.

She must keep still, not move about. Ke fo mas pnut to ikano farfar.

And the woman, like Sera, would wait with the mother.

Go nmatu nen kin taos Sera ifla to raki nmatu iskei.

The woman would stay there quiet. Nmatu nen imailum pnuto.

And she would bathe the child. Ga ke fo ga preg tesa ke los.

And she would wash its mother. Go iklin ki raiten.

The mother couldn't stand up to wash, she had to sit quiet for five days.

Raiten ikano tuleg pan los, ke mas pnut to pan pan naliati ilim inom.

And the mother of the child would be able to stand and do small things.

Go rait tesa ke fo tae toleg preg tete namrun ses.

But she can't clean up rubbish, she can't cook, until two or more weeks.

Me ikano pan pai nasok, ikano pan kuk, pan ke fei piatlak wik inru itol.

And sometimes the woman looking after the mother who had a baby,

Ko tete nrak nmatu ilekor ptaki nmatu nen islat tesa.

She can stay with her for a whole month. Itae skoti to atlag mau iskei.

Until the woman gets her strength back and the child will be looked after well.

Pan nmatu ipiatlak nakerkeraian go tesa itae nen kin mama ga ke fo tae tmen lekor wes.

Then she can go. Then her husband will make food and will make kastom to the doctor, to the woman who looked after his wife.

Go ipo pa. Ale, nanuei ke fo mer pei preg nafnag pan pan pan, welkia imer preg kastom tu doctor, tenen ilekor nmatu ga.

He makes food ready and gives thanks to the one who looked after his wife having her baby.

Ke ga preg nafnag preg nafsawian tua kenen lekor ptaki nmatu nen isel tesa.

Now they are well. Malfanen ra to wi.

"I will give you a mat." He gives you a mat, or he gives some food, some clothes, or some money.

Nta ka fo tuok gag m ̃it, itua m ̃it, ko itua tete nafnag, ko itua tete nkal ko mane.

Then he will go and take it, and put it in her house, like that.

Ale ke fo ga slati me ke fo pan psi esum ̃ ga, itefla.

In those days lots of kids were born. Malpei komam tesa lap ru pakor.

As for baptism. Nanre ni paptais.

The old people, idon't know, but those who were our fathers

Tiawi ni tetuei atap tae mau, me tiawi nen kin taos, ru pi tem mom.

and mothers, they baptised. Go ru pi rait mom ru paptais.

There was pastor Sope and pastor Saurei. Go ipi atlak pasta Sope, pasta Saurei.

In the early days the missionaries did the baptisms. Gar nen kin me malpei, malpei kotkot misnari ipreg nfaptaiswen.

Mister McKenzie came. Mista McKenzie kin ru mai.

They baptised Ru paptais.

And they married people. Go ru tousok natam ̃ol.

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Toukelau, Story of girls and boys

Girls and boys don't have the same fashion at all. Sup ̃ ni tesa nmatu go sup ̃ ni tesa nanuei ita pi pitkaskei mau.

No. If I were to make a friend. Itik. Iwel kineu afla preg asel.

I have a boyfriend, I would be scared. Apitlak boyfriend, kineu kafo mtak.

If I want to talk to him, I can't talk to him. Taos amurin na kafestafi akano pestafi.

Face to face, no. Preg tak tmokit lek nrai kit, itik.

I would write a letter as I wanted to talk to him, but I can't talk directly to him.

Ka fo preg leta, kafo mtir natus, kamtir natus wel amurin na kafestaf boyfriend neu akano trau leg pan leka.

I can't. Akano.

I will write a letter. Ka fo preg letter keskei.

Then I give it to a man, "You will give it to him." Ale atu nat, "P̃a fo neu tuaki."

And if he wanted to leave a little present, he can't just come and leave it.

Ko ga ifla murin na ke tau tete nanromien ses, ikano trau leg mai tau.

He will take the present to different places. Ke fo preg nanromien nen ke ur tete naor ptae.

But as for giving it face to face, Me rakin kin komam ratrau tmom nrai ki komam.

We would be scared. Like, for us, then, it was like this, we couldn't just, if I was here, but my boyfriend came out here somewhere, I would run away, I would run a long way.

Ipi namtakwen. Tefla, nigmam mal pei itefla, ukano trau iwel kineu ato esa, me boyfriend neu ifla pakor tenaor ni esanpe kineu asef apan ur em ̃ae.

The way it was back then. Sup ̃ ni mal pei itefla.

But as for a boyfriend, talking in the same place. Mes welkia boyfriend, pusrek naor iskei, a.

But in those days it was strong. Me mal pei ga, ga ikerkerai.

If we were walking, one here, one here, but only paper would pass between us, talk by letter.

Iwel rak fo siwer karu ipa go karu ipa me natus m ̃as kin rapas tmom pestaf komam ki natus.

Or some small present, but if the parents agree with the child, it's okay.

Ko tete nanromien ses me iwelkin ifpi namurien ni tem go rait na namurien ni tesa iwi.

And today, the boy's father will go to the house of the woman's father, to ask him, "Do you agree that my son will marry your daughter?"

Go malfane, tem tesa nanuei ga ke fo pak esum ̃ ni tem tesa nmatu, ke faus ki, ke fo pauski "Kutrok na tesa nanuei neu ke fo taulu tesa nmatu gag?"

If the father says, "Yes, it is good." Iwel tem ina, "Ore, iwi."

Now they will marry. Go malfane rak fo tmer tauluer.

But if the boy's father goes but the girl's father doesn't agree, he will go back again.

Me wel kin tem tesa nanuei ifla pan me tem tesa nmatu ifla mal kefo mer ler.

He will go back and call his son and say to him, "I went and asked for that girl."

Ke fo sos tesa nanuei ga me ke fo nrikinkin na, "Kineu kaipe pan gag paus ki tesa nmatu."

But if the mother doesn't want it, or the father doesn't want it, that you have her.

Me raiten ifla mal ko tmen ifla mal kin ag kupiatlaken.

It is over. Go imer nom.

He doesn't say, "I will act strong to him to get her." No. Itap pregi nen kin "Ka fo preg kerkerai ki nen kafo pueti," tik.

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William Wayane, Story of Independence

Okay, there was, in 1980 when we got independence.

Ore, ipiatlak malen kin 1980, malen tuk sat independent.

Those from Erakor didn't support independence at all.

Teni esum ̃ Erakor ruta sapot ki independent mau.

And they caused some problems, did some things which weren't right at all.

Go rupreg tete problem p ̃ur, rupreg tete nawesien nen ipi tap leg mau taon.

They went to town and pulled down the flag which the government had put around the town. They pulled it down and some groups threw dynamite at Radio Vanuatu.

Rupak taon rupuetlu flaik nen kin kafman ipsi ito taon, rupuetlua ipak etan go tete krup rumpaki tanmaet Radio Vanuatu.

It made many old people scared and they ran away. Pregi tiawi lap rumtak, go rufit pan.

Some went for a swim in the sea, where Fung Kuei is.

Tete rupan los elau, esane sto ni Fung Kuei.

Some went for a swim in the sea, some ran to Radio Vanuatu, some ran to the lagoon and the police held some and stuck them in gaol.

Tete rupan los ntas elau sane, tete rufiit mai pak Radio Vanuatu, tete rufiit mai pak lakun, go polis rupuetsok tete go ru, rusmolir nasum ̃ malik.

This village, Erakor , didn't support independence. Natkon ne, naur Erakor, ga ruta sapot independent malnen mau.

They were strong because some French people had tricked them and made them go together on the French side.

Gar rupan kerkerai nlaken nam ̃er ni Franis ruto sursrir go rupregi gar ruskot nam ̃er to nanre ni Franis.

And they made it so they didn't support independence.

Go rupreg ruta sapot ki independen mau.

But later, when we got independence, they supported independence.

Me inrok nen, malen kin tu sat independent, go rupo sapot ki independent.

And today we can see we are free. Go mes tu po leka tu free.

Before independence we thought it would be no good, but today we find that it is okay, but then it was a colonial attitude that was no good for the people.

Namroan nen kin upiatlaken malpei kin umal ki independent, umroki na isa me mes upo pam ̃ori na ipo iwi, nlaken ipiatlak malnen ipitlak mal ni kolonialism go rupreg sa ki namroan ni natam ̃ol.

They tricked people and made people support them. Ruto sursur natam ̃ol, rupregi natam ̃ol rusapot kir.

But later we found that it was wrong. Me inrok knen go upo pam ̃ori na isa.

And today we are free. Go mes uipe free.

We can do what we want because we got our independence.

Utae preg tenmatun nen kin umurin, nlaken uipe slat independent nigmam.

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Kalfap ̃un, Story about ground

Today they argue, they argue about ground. Mes ne ruple, ruple ki ntan.

When you look at history you don't know, if I look I don't know, but if you are close to the old people you might lie or you might tell the truth but you could hear the story.

Malen kulel histri kusup ̃neki, kineu afla leles, asup ̃neki, me ag nen kuto meltig ki tiawi, kufla psir ko kuflatilmori, ne kufnrog natrauswen.

But many people don't want to be close to the old people.

Ga wan kia me telap ruta murin meltig ki tiawi mau.

Today they are there and they try to find the story of the ground.

Mes kin rutu, rulel natrauswen ni ntan.

"You look for it but where is it? The old people have died."

"P̃a lel es pam ̃ori sua, tiawi ki pe mat.

Today we are here like fools Mes nen koi pe tu wel, utu tefla, tefla tefla, wel p ̃aror.

Like that, you stand there like a fool, a man asks a question. You can't answer.

Teflan pa, kupe tu wel p ̃aror, nat ipaus ki ki question iskei. Kukano tli.

(N) But why didn't the old people write it? (K) The old people before didn't know about writing, the old people couldn't write.

(N) Me nlaken iku tiawi rutap mtiri mau? (K) Tiawi ni tetwei ga rusup ̃nekin mtir, tiawi rukano mtir.

But they told you stories, you have the knowledge, you will write it for them.

Me igag traus, ag kupi tlak ntaewen, ag p ̃a fo tmon mtiri.

But when you are along way away, the old people talk and talk, their stories are like the wind. He says it and it is gone. But if they talk to the children

Me, seluan ag kupi em ̃ae, tiawi itraus traus traus traus, natrauswen ga itaos nlag. Itrausi pan kai pa. Me iwel runi tesa iskei traus nen kin, ipitlak npaun.

They will write with pen and paper, okay you write and I will talk. But if you want to hear the story, it goes in one ear and out the other. Like the wind.

Ke fo wes pen natus, ale pa traus me ne kamtir. Me seluan kuna p ̃a to nrogo, p ̃a to nrogo isil sa itaf sa ipa. Taos nlag.

But there aren't many of us left. When we die, it will be finished. Those who follow after us will have forgotten everything.

Me komam uta lap kin uto mau, a? Malen umat, inom. Tenen rumer nrokos mom me rukui pe sup ̃neki serale.

They will only lie. You ask them a question, they will lie. Maybe they heard it from another man, maybe they got it from somewhere, maybe they got it from the radio.

Rufo tu psir m ̃as, kupaus ki question iskei, ke fo psir. Ifla nrogo ki nat p ̃et, ifla sati sanpe, ifla nrogo ki radio.

But when you ask a question, they answer quickly, without knowing.

Me malen kupaus ki question, ianswer pelpel without knowing.

They don't know at all but they answer. Itatae mau me ianswer.

So he answers, but there is no weight to it. Ga wan kia iansa without, iansa, me mten itik.

Some men will talk and talk and talk. Ga wan kia. Tete nat rutraus, rutraus, rutraus.

But they got it from another man and they come to tell you the story.

Me rusati ki tete nat p ̃et, rusati ki tete nat p ̃et rumai gag trausi.

So you tell the truth, you sit around the table, you tell the truth, you ask questions and I talk to you.

Wel kutil natilmorian kutotan round table, ale kutil natilmorian, kumur, kupaus ki question agag trausi .

You ask questions, "I want this or this" Kupaus ki nfauswen amur teflan tefla.

I will tell you what I see, what I have done. Ka fo ag tli tenen aleka, ko tenen apregi.

But as for what I have heard it might be true or it might be lies.

Me reki tenen kin, kanrogo kai tli, ifla tilmori ko ifla psir.

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That's it. Ga wan kia

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Carlot Gilou, Story about Erakor language today

Okay, I want to talk about the language of Erakor. There is a straight language of Erakor, but today we are losing it in many places. Today we hear children speaking, instead of saying "Stay quiet" they say "You wait"(in English).

Ore, ga wan kia apo tli taos, amur katraus, amur katraus teflan kin welkia, nafsan ni Erakor kin iwelkia tu to tli na, tu to tli na, nafsan leg gakit ga ito, mes nen tu mai mai, tui pe sraf, tui pe sraf naor p ̃ur a, tui pe sraf naor p ̃ur, mes ne tu nrog tesa iskei ipes, iwel kin

itli na, wel kin ifla sos ag, itli na, "P̃a mai", karu instead

nen ke tli na, "P̃a fei pnut", me ina "P̃a fei wet."

But 'wait' is not Erakor language at all. Me wet ne ga itapi nafsan ni Erakor mau.

So that's a problem because the old people, the old people from long ago they were good, but today, the old people use the wrong words

Ga wan kin problem nlaken olfala nen kin, olfala ni tetwei ga rupe wi mai mai mai po pak malen kin, olfala nen rutu malfane, rupios sa.

That makes it so that today, you hear us, even this child, he calls out, but you'll hear that it isn't Erakor language at all.

Ipregi mes kunrog komam, even tesa iskei ipios me p ̃a fo nrogo ipe tapi nafsan ni Erakor mau.

But, like the time of Apu Kalsarap and them. Me taos mal ni apu Kalsarap mana.

You could say it is their time now. I think, it's like this, I'll say from my point of view okay? I think the old people have done this.

P̃afo tae tili na mal gar ia. Neu namroan neu, amro kin iteflan na, kafo tae tli pak nalelewen neu a? Nalelewen neu kafo tae tli tefla na, amro kin ifla pi nafet tiawi kin rupregi tefla.

Like in a family, eh? Inside the house, the father and mother, okay, father and mother, they are the big ones.

Ka fo, taos nafet, taos family iskei a? Em ̃rom nal nasum ̃ tem go rait, okey tem go rait, gar kin rapi tep ̃ur, Gar kin rapi tep ̃ur.

So that if they talk badly in the house, the child takes it and goes wrong there.

Wel kin rapios sa em ̃rom nal nasum ̃, tesa islati taf ki pe pan sa kia.

He leaves that place, he gives it to another person, that person takes it and goes bad too.

Itaf san kin ipa, kin itu tekaru, tekaru islati ipan pan pan ki pe pan sa.

But the first, I think, it is in the house, I think that, if you could teach your child the straight language of Erakor,

Me tepei, amro kin ipi em ̃rom nal nasum ̃, amro kin ifuel kuf mer tafnau ptaki tesa gag, nafsan leg ni Erakor.

Like grandfather and grandmother from before speak it.

Teflan kin apu go ati, ni tetwei ruto tli.

I think that today, Erakor would not have a problem with language.

Amro kin mes ne Erakor, tu kano pi tlak problem nanre ni nafsan.

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Because the problem is inside the home. Nlaken problem ga em ̃rom, em ̃rom nal nasum ̃.

As I say 'problem', it is not my language at all. Taosi kin atil 'problem' ipo tapi nafsan neu mau.

But as I can't say it in my language, there you are. Me welkia kafo kano tli ki nafsan neu, nlaken, ga wan kia.

Inside the house it is not right, we should use it, and it will go on by itself.

Em ̃rom nal nasum ̃ itap leg mau, ipi nlaken tui pe ius kin go ke fo pan m ̃as.

Because, before, like I will say, I used to hear the old stories.

Nlaken malpei, ga wan kia apo tli a, taos, neu ato nrog natrauswen ni mal pei.

Like, in the early days, the old people from Eton, from Eratap, from Erakor, from Pango, Vila, Mele they visited each other, some weekends, the old man would say, "O I'm going to rest with...

Welkia, malpei iwelkia, taos apu ni Eton, apu ni Ertap, apu ni Erakor apu ni Ep ̃ag Efil, Em ̃el, rutmer, rutmer lemsir tete weekend, olfala ni sa, ina "Oh kafan marmar skot.

The old people from there." Or the old people from here say, "I'm going to rest with them, I'll just spend the weekend, then I'll come back."

Tiawi ni sanpe. Ko tiawi ni san ina "Ka fan marmar skoti, kafan pas ki wikend m ̃as ale kamer ler mai."

This is , well you could say, it's a type of fashion. So it comes on until now, when we ..

Tena welkia ipregi welkia ipi taos, tuk fo tae tli tefla na ipi sup ̃ iskei a? Ale imai mai mai ito mai pak ntau iskei nen kin akit.

Like, our time today. This fashion, we have forgotton, and fashion changes eh? Fashion keeps changing.

Taos mal nigmam ni mes, komam ga sup ̃ ne ga uipe metpakro, go sup ̃ ito change a? Sup ̃ ito change.

So that makes it so that there is no more respect. Ga wan kin rupregi pan pan respect ki pe tik.

Today in Erakor there is no respect. Mes Erakor respect ki pe tik.

So if an old man or two were to chat, we wouldn't want to know about it.

Taos tiawi iskei go tiawi inru, rafla to pusrek, uta mur utae mau.

As you want to know, especially television today has spoiled it, I think that it has spoiled the home. That's my opinion, from a kastom point of view. (N) But do young people, like you, think about custom? (G) No, no, like, I've travelled around the islands, I've been to Pentecost..

Taos kumur p ̃a tae taos, especially taos nanre ni television malfane, ipolsa ki.., amro kin neu nalelewen neu, amrokin ipolsa ki em ̃rom, nal nasum ̃ a? Taos ipi nalelewen neu, sup ̃ ni kastom a? (Nik) Me tesa fsofus, taos ag, runrogtae kastom? (G) Itik, itik, taos kineu ato pak naurur taos apak Pentecost, ore kafo tae til Pentecost.

The Pentecost way, I saw them, like us, like our size, Pentecost, they are free, but like Erakor, we are not.

Sup ̃ ni Pentecost, aleker taos komam, taos nanre taos sais nigmam nen a, Pentecost gar rufri, me taos Erakor ga itik.

Even though you go and talk to young people about kastom, even me, you say "I' ll talk to you about kastom", me I am ignorant about kastom.

Go even though p ̃a fan, p ̃a fan nrik tefsofus keskei ki na, even taos kineu, p ̃a tli na kagag traus kastom, neu asup ̃neki kastom.

I don't know about Erakor kastom at all, I don't know it.

Go ata tae kastom ni Erakor itfale mau, kineu asup ̃neki.

I was born and became big now, but I don't know kastom at all.

Go apakor po mai top malfane, me ata tae kastom mau.

I know, like, a place is tabu, or a place has something like that.

Atae kin welkia san itap, ko san ipitlak namrun teflane.

But as for stories, or as for kastom, me, I don't know. Me reki natrauswen, ko reki nanre ni kastom neu asup ̃neki

There are some who know, like Apu Kalsarap and them, but because some of them don't tell it straight.

Ipitlak tete nen rutae taos apu Srap mana, me nlaken tete ga ruto psakor.

Some don't want to tell, there are some who can tell, and some who don't want to tell.

Tete rumal tli, ipitlak tete nen rutae tli, go tete nen rumal to tli.

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Young people want to stay in the village, I can say, like today we hear about life before..

Rumurin to natkon to, rumurin to natkon to, welkia, kineu kafo tae tli tefla na, iwelkia taos mes tu nrogo welkia, mal pei namolien ni mal pei.

It's not like life today, you can say that. When an old person tells you about life then, then you can compare with our time today, and you'll see it's not the same at all.

Itawel nam ̃olien ni mes mau, kutae tli tefla. Tiawi ni tetwei malen ke fo traus nam ̃olien ni tetwei, ale ag p ̃a kompe pak mal gakit ni mes, p ̃a fo leka na itapitkaskei mau.

And we hear now that it wasn't the right time for us to get independence.

Ga wan kia tui pe nrogo, na, itapi mal leg nen kin tuk kraksok independent mau.

We got it, we were strong until we got it. Tuk kraksoki, tukerkrai pan po kraksoki.

Until today you look all the boys are playing petanque. Boys who have no work here.

Ale ipan pan pan p ̃alek malfanen, mes, tesa nanuei, p ̃a fak naor ni petog sanie Tesa nanwei na rutik ki nawesien kia.

It is their work every afternoon, morning they go to the garden, daytime, just petanque.

Go ipi nawesien gar ni ser matol, pulp ̃og ruk fo pak talm ̃at, aliat petog m ̃as.

The same every afternoon. Teflan ser matol.

As for work in town, they go to town, there is none. Reki nawesien ni taon, ko ruk fak taon mana, ga ki pe tik.

Yes, my story will be like this, about kastom. I look, especially at Erakor, eh? I see that, if we took back our kastom, or our chief was strong,

Ore welkia nafsan neu kafo tli tefla na, taos welkia nanre ni kastom, neu aleka na, aleka na, ifuel kin, tuk mer ler sat kastom gakit ko nafinaotan ke kerkrai.

You could say this, just cooperation between ourselves.

P̃a fo tae tli tefla na, cooperation gakit m ̃as.

Cooperation with the chief, the old people cooperating in one place. My opinion only, I think the Erakor language would know how to come back.

Cooperation gakit marik naot, tiawi tuk cooperate naor keskei, amrokin pak nalelewen neu m ̃as, amrokin nafsan ni Erakor ke fo mer tae ler.

But if we don't cooperate, but we stay like this, I think we'll keep going and one day Erakor will lose its language.

Me ifuel kin tuk ta cooperate mau me tuk teflan to, amro kin tu fan pan pan pan tete mal Erakor ke fo sraf nafsan ga.

But the first one is that one I'm talking about. Me tepei knen ga wan kia atli.

Just cooperation, the chief and them they go to one place, like we want the Erakor language to come back. There is only one road, there is no other road.

Cooperation m ̃as, Chief mana ruk fak naor keskei, malen kin ipak nal nasum ̃ me sernale ke fo tae pan, taosi kin, tu murin na Erakor ke mer ler pan, fes ki nafsan ga, Go ipi napu iskei m ̃as, napu nen m ̃as, imer tik ki napu ptae.

And me, my opinion is that it is like that. Go neu amrokin nalelewen neu teflan kia.

That's about the story I wanted to tell. Ilakor pi nafsan wan atae tli, kia.

Minerva Access is the Institutional Repository of The University of Melbourne

Author/s:Thieberger, N

Title:Natrausuen nig Efat/Stories from South Efate,Vanuatu

Date:2000-02

Citation:Thieberger, N. (2000). Natrausuen nig Efat/Stories from South Efate,Vanuatu. Ms.

Publication Status:Published

Persistent Link:http://hdl.handle.net/11343/34226

http://hdl.handle.net/11343/34226

stories from south efate, vanuatu

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