A Mandi man came into this area and settled on the land now occupied by the Kupalini clan and bordered by Wauni. The reason he came was not told. From there he looked across the Lai River and saw the flatland covered with opaka trees. This land is known as Wapenamanda. Mandi Pupu crossed the river, came over to Wapenamanda, saw that the land was good and settled there. He built his house where the airstrip and chapel now stand; the stone slabs from which he made his fireplace were excavated and removed when the airstrip was built. Once again, Mandi Pupu was from Mendi. As the story goes, he merely came and settled in the Lai valley because he saw that much of the land was vacant.
Mandi Pupu married and gave birth to three sons. The first son was named Mandi Wauni, the second Pupu Kae, and the third Pupu Yakuma.
(Poul Leme Pandala, Kandawalini Kaekini clan, Maekamanda (Yaibosa))
This brief origin tradition was told to us by Kaekini Leme, a well-known organizer of the Yae Tee exchange cycle. Leme has traveled widely over eastern Enga and parts of the Western Highlands, as he says, like a hawk flying over the province and observing the events. As a personal interest, in each of the places he visited, he asked about local oral traditions. Despite his advanced age, he could recall these with remarkable clarity. Virtually all Yakumani, Wauni, and Kandawalini interviewed agreed with Leme’s claim that their roots were in the upper Mendi valley on or near the land inhabited by Lyomoi Kupa and Yakumba clans today. Even today the three tribes are sometimes referred to as Mandi Wauni, Mandi Yakumani and Mandi Kandawalini. No other person interviewed could give further details on their place of origin in the Mendi area nor the reason they left.
Amaini clansmen at Wapenamanda gave us another origin legend for Yakumani, Wauni, and Kandawalini, which suggests that the Mendi association of these three tribes comes from the wives of the tribal founders:
A long time ago there was an unattractive bachelor named Monasapena. He married two wives. The women were from the Lyomoi Kupa and Yakumba tribes at Mendi. They came to Monasapena’s place because they heard that he was unmarried and very rich in kina shells and pigs. Monasapena was the father of Wauni, Pupukae and Yakuma, the forefather of Takapini. One of his sons was called Pupu Kae (i.e. the tribal founder of Kandawalini) and another Yakuma after the tribes of their mothers, and another Mandi Wauni after the place where his mother came from. Takapini was so named because his mother hung him in a net bag on a takape tree, and Amaini because his mother hung him in a net bag from an amai tree.
(Kamenge Wapui of the Amaini clan, Tumbupausa (Wapenamanda))
No other Yakumani, Wauni or Kandawalini groups outside of the Yakumani Amaini clan knew of this legend, while most accepted the former one of Mandi Pupu. However, the Monasapena legend suggests that Yakumani, Kandawalini, and Wauni tribes may have been founded by a dwindling group on rich land in the Wapenamanda area who recruited relatives from the Mendi area to join them.
We tried to get further information on their origins from groups north of Mendi, but with no success. Since these three very large tribes in the Lai would have no reason to claim Mendi origins without some historical reason, we can only assume that a founding core of these groups migrated to Wapenamanda long ago.
After Mandi Pupu’s migration to the Lai valley, the oral traditions of the three large tribes of Yakumani, Kandawalini, and Wauni center on establishing their respective claims to land. The first of these tells of the split between the “brothers” Yakuma and Kae, and gives a brief overview of Kandawalini historical traditions:
One day, two of Mandi Pupu’s sons went out to set traps for quail. When Yakuma went to check the traps, he found that there were quail in Kae’s traps, but that his were empty. Yakuma then took the quail from Kae’s traps and brought them home. When Kae found that Yakuma had stolen the quail from his traps, he went over and hit him with a stick. They wrestled each other to the ground.
When the fight was over, Kae said, “I have plenty of land where I can settle if I must, so why are you treating me like this? I really want the two of us to stay together.” But when Kae saw that Yakuma’s mood was not good, he did not wait any longer, but packed up his possessions, including ginger plants, banana seedlings, and other crops. In one net bag, he stuffed the plants and in another, the birds from his traps. With his dogs and possessions, he set off up the Lai valley.
The land stretching down to the Kiua River and across it belonged to Kae’s father, Mandi Pupu, so he knew he had a right to settle there. He looked back at the opaka bush land where his brother Yakuma lived and was satisfied that he had gone far enough and had left enough land for his brother. Kae unloaded his possessions at Givi rock, as well as his ginger plants, yam tubers, banana plants, and wing bean seedlings. He was considering continuing when he heard his dog bark on the south side of the Lai River. He went down to the riverbank to find out how his dog had managed to cross. There he saw two diuwi trees, one on each bank of the river. They leaned out over the river in such a way that their branches had grown together to form a natural bridge. He crossed over by the natural bridge and planted his crops at the foot of a tree near the riverbank.
After he had planted his crops, he went up to Lyaimanda and occupied the land there. Then he crossed the river and claimed the land on the other side as well. Kae was pleased with the fertile land and settled there. After he lived there for a while, he married.
When Kae lived in this part of the valley, he was not alone. There was another man living there by the name of Yakae. Kae and Yakae became friends, and Pupu Kae was the founder of the Kandawalini tribe, and Yakae, the founder of a sub-clan of the Sikini Wapai clan. At that time there were other tribes in the Lai as well, for instance, Itokone and Yanaitini were living at Tilyaposa on the south side of the Lai River, and Lyongeni was settled in the Pina area.
Pupu Kae had a son named Kandawalini, who had two wives. With his first wife from the Sau area, he had Ambulyini, Wapukini and Paelakuni. With his second wife, he had four sons, Ipale (Mupa), Kumbo Sakaona, Kupi Anjo (Kaekini) and Kupi Maiaka. Each of these was a clan founder, except for Paelakuni, whose descendants dwindled in number and joined Wapukini.
The land on the north side of the river used to belong to Kandawalini and Amaini, while Itokone’s land was on the south side. Lungupini moved in from the north and settled near Kandawalini because he wanted to live with him. However, in later generations, a fight started when an Itokone man crossed a bridge built by a Kaekini clansman, and it collapsed, drowning the man. Itokone, Lungupini, Aluni, and Yokoenda allied against Kandawalini. In a series of fights, they pushed Kandawalini southward to take the land from Pompabusa to Naitamanda on the north side of the Lai. They also drove Amaini back to its current boundary.
A second historical tradition tells of the origin of Yakumani and a peaceful agreement between the other two brothers Wauni and Yakumani to divide up the land and support each other. This tradition takes place at a time when other groups were beginning to move into Enga from the south and east. It may thus mark the time that Wauni and Yakumani felt it necessary to define and defend their boundaries:
A long time ago a boy and a girl were born from a pig. The girl would come home in the evening, eat the food that had been prepared for her, sleep for some hours but then go out and prowl around at Lyamaposa to find out where the pig lived. The pig had been grazing around Lyamaposa for some time, but when it realized that it had been seen, it left and went on to Aipisa. Its burrow at Aipisa can still be seen today. The girl tracked the pig and found its hideout at Aipisa and so the pig went on to Komaiposa. Once again, the girl followed it, so it left and went to Kanakimanda where another burrow can be seen. The girl continued to follow it, so it went on to Saeyanda, then Sakimanda, and finally Kondamanda. At Kondamanda, it dug another burrow that was marked by tato trees and other trees not usually found in the surroundings. The girl tracked the pig and discovered its hideout at Kondamanda, and so the pig left for Imanda.
The girl tracked it and cornered it at Imanda. There she killed it and went over to Wauni’s land and fetched him. They went to the place where she had killed the pig, bound its legs to a stick, and carried it to Ingiyukutisa, which means the place where the intestines were removed. This place had another name, Talapisa. They made a fire by friction using bamboo strips, collected stones to make the pit oven, roasted the pig, and ate it. Today a lyungana tree grows there in memory of the lyungana stake they used to carry the pig. The pit oven lined with stones, pieces of bamboo, and human skeletal remains mark the place where this event took place a long time ago. They were removed by police and construction workers when the road was constructed. I saw this with my own eyes.
As I have said, a pig gave birth to Yakumane. When there is a tribal war and one of our enemies kills a pig, it is an omen that they will kill a Yakumani and indeed they usually do.
Yakumani and Wauni are related to one another through the following story. One day they came to the place where the Minamba and Lai rivers converge. There at the foot of the cliff, they met and talked. They said, “We shall build oven pits lined with stones.” After talking the matter over, they went and collected stones for the pits. Yakumani went to the Wapenamanda side of the Lai River to collect stones, and Wauni to the other side. Wauni built his oven pit of soa stones, and Yakumani built his of wapya stones. However, Yakumani did not complete his. His incomplete stone oven pit can still be seen today.
When Wauni and Yakumani used to meet to cook pork over the fire, Yakumani used a spear point on which to roast his meat, and Wauni used an arrow. For this reason, when they fight in wars against their enemies, Wauni kills his enemy with arrows, and Yakumani kills his with spears. It was never told why Yakumani and Wauni killed the pig, roasted the meat and ate it together. However, this much was told: Pyapini secretly came down the hill and saw Wauni and Yakumani eating the pork. He did not join them but stayed aloof. If he had come and joined them, the Pyapini would be a big clan like Wauni and Yakumani. Pyapini would also have magical powers to kill his enemies.
(Tambaia Muluni of the Yakumani Kumbaskama clan, Wapenamanda)
This tradition needs some explanation. Tambaia Mulini who told this legend, said that Yakumani’s true origins were with Mandi Pupu, but that this was the origin legend for the Yakumani clan at Wapenamanda. The travels of the pig represent the expansion of the Yakumani clan over the land in the Wapenamanda area. The theme of people being born from and cared for by a pig, or the mixing of pigs and people, as the Amaini legend that will be mentioned later, is not at all typical for Enga. Such themes are more common in the northern Mendi area where Yakumane claims its origins. (For example, see the Sundo Owil legend, Mawe 1985:57-64).
The significance of Wauni and Yakumani building oven pits at the juncture of the Minamba and Lai rivers is unclear, but probably represents a peaceful agreement on tribal boundaries, the pit ovens representing ritual sites. Tambaia Mulini said that he did not know why Yakumani and Wauni met to roast meat on arrows and spears. However, people in the southern Kandepe and northern Mendi areas have a fight ritual to obtain magical powers to kill enemies that involves roasting pieces of pork on arrows or spears and calling out enemy names. This was probably the intent of Yakumani and Wauni’s ceremony. The result of their alliance was that none of the incoming groups penetrated far into Wauni or Yakumane land before they were deflected down to the Lower Lai and on to the Baiyer. There was not a single group that came down the Minamba who managed to obtain land in the Wapenamanda area or further to the west, except of course for individual families that may have been recruited to a clan through marriage. Pyapini, who did not join the alliance, gave land to such incoming groups as Nenaini. Later they felt the pressure from incoming clans, with the result that at least half of Pyapini left the Minamba for the Baiyer.
After the historical tradition that tells of the separation of Yakumane, Kandawalini, and Wauni, there are a number of oral traditions that separate the Yakumane clans. The people who told us these stories do not deny the common origin of the three tribes from Mandi Pupu nor do they claim the stories as true history. They are rather tales establishing the separate identity of the Yakumane clans. The first is one of the many versions of the Munasapena stories told in the Amaini clan, but not in other Yakumane clans:
Munasapena lived on the flat lands of Yalesa at Wapenamanda. He was a wealthy man and had many pigs. Two Aluni women from the other side of the river saw smoke rising from his fire and decided to go and find out who was living there. They left their homes and went in the direction of the smoke.
Munasapena was a bachelor of very small stature. When the two women arrived, he invited them to stay in his house. When evening came, he left them alone in the house and disappeared into the night. He returned early in the morning so that the women would think that he had slept in the house.
The women went home but returned to Munasapena’s house another day. He was home and once again invited them to stay. He thought to himself that he would marry one of them. When evening fell, he told them to go to sleep in the house as he had done before. They were curious about what he did at night because they felt that there was something very peculiar about him. They followed him secretly and watched as he went to his herd of pigs. Before their very eyes, he entered a pig’s body and disappeared. The two women returned to his house and slept.
In the morning, Munasapena returned, not realizing that they had followed him the previous night. “Go home and dress yourself up for marriage so that I can give you bridewealth and marry you,” he said to the two women. Then he slaughtered a pig, divided it in half, and gave each an equal share to bring home. There was a misunderstanding, and while Munasapena planned to marry one and thought that the other must come to accompany her friend, they understood that he wanted to marry both of them.
The two women brought the pork to their relatives. They spent the night at home, and in the morning, both dressed up as brides and went to Munasapena’s house. He was surprised to see that they both were dressed up as brides but nevertheless gave both bridewealth and married them.
Sometime later, both wives became pregnant and gave birth to sons. One wife put her baby in a net bag and hung it on a takapya tree, and the other hung hers on an ama tree.
Upon seeing this, Munasapena said to them, “Since you hung your baby on a takapya tree, I will name your son Takapini, and since you hung yours on an ama tree, I will name him Amaini.
One day when Takapini and Amaini had grown up, they decided to hold a monokama ritual. They went to the mountain, slaughtered pigs and cooked the pork along with other foods. When they roasted pieces of pork over the fire, Amaini took an arrow and cooked his meat hastily, while Takapini took some edible leaves and roasted the meat with a sangu stick, letting the fat drip onto the leaves. He roasted his neatly and carefully.
Amaini finished first and said, “I’ve eaten my meat already and must go.” After saying this, he left. He went westward following the creek and settled at Letepa and Kai. There was nobody living on that land when Amaini settled there.
(Watea Pangali of the Yakumani Amaini clan, Tumbipausa (Pompabusa))
Other versions of this story omit the incident of Munasapena entering the pig’s body at night and only tell of how women arrived at the house to marry the odd little bachelor. In the version mentioned above, the two women were from the Lyomoi Kupa and Yakumba tribes of northern Mendi while in another told by Mioko Lopao of Amaini, the two women are said to have been from Waimini and Aluni. In this story, despite the nauseating food of mushrooms and forest plants offered to them by Munasapena when they arrived, the two women agreed to marry him because of the impressive bridewealth he offered: two long rows of pigs tied to stakes laden with valuable shells. The end of this legend also explains the separation of Amaini and Takapini, but in somewhat different terms:
It is said that Munasapena went to Munimanda to cook food for the monokama ritual. Yakumani roasted his food well in sangu leaves. Pumaitani and Amaini roasted their food and ate it hastily. And so, Pumaitani and Amaini are rovers, and they go from place to place killing men. Yakuman (presumably Takapini clan) settled at Wapenamanda where the white men now live.
(Mioko Lopao, Yakumani Amaini clan of Tumbipausa (Pompapusa))
Yakumane Kumbaskama and Yalesa clans have their own myth that establishes their tribal identities:
Once there lived a man by the name of Apini Kaumbi, who was a son of Yakumani. He had two wives; the first wife gave birth to a daughter, and the second wife gave birth to a son. The mother of the baby boy just stayed home and did not go out looking for birds or frogs to provide herself with additional food, while the mother of the girl often went out to hunt for birds and frogs.
One day when the first wife went down to the river to catch frogs, she met a frail old woman. She noticed that the old woman was unable to pass her waste, and moved by pity for her, she helped her remove it. The old woman gave her an axe, and she used it to build a house for the old woman. Then she cooked some food for the old woman before going on to hunt for birds and frogs.
Knowing that it would be difficult for the mother to bring her child along, the old woman said to her, “Leave your child here and I will take care of her.”
She did as the old woman said. Just as she was leaving, the old woman advised, “Hunt only small birds and frogs, not big ones. Go upstream towards the headwaters of the river and not downstream.”
The mother went out and hunted for some hours. When she returned, she asked the old woman for the child.
“Let her stay asleep in the net bag,” the old woman advised. “I just put her to sleep because she cried the whole time you were away.”
The first wife agreed and roasted the birds and frogs in the earth oven, and they ate them together. She gave the best and most tender parts of the meat to the old woman and ate the tough parts herself. She put the leftover food in a net bag to take home and then thought that she should breastfeed her child. She asked the old woman for the baby, but the old woman advised the mother not to wake and feed it, so she carried the infant home.
On her way home, she came to Apisa where she heard a voice call out. She paused and held her breath to listen. The voice which came from the direction of the river said,
“Hey up there!”
“Yes, I can hear you,” the first wife replied.
“You go with Sapau Yapau’s mother. Go with Apisa Kekema’s mother. Go with Lyapa Lyapauame’s mother. Go with Potoliane’s mother,” the voice said. (The voice was referring to some of her relatives).
When she heard these strange words, she frowned and was worried. She opened the net bag wondering what had become of her baby that the voice should say such odd things. To her astonishment, the baby girl was not there, and in her place was the flower of a banana tree. She looked around, and there standing before her she saw a beautiful girl who had just reached full maturity. The girl held a black bridal spear. The first wife realized that it was her own daughter, received her joyfully, and brought her home.
The father was astounded at the sight of his beautiful daughter and embraced her with pride. His second wife was also overwhelmed. The mother of the girl sat down and told them what had happened.
“I will take my baby son down to the river as well,” said the second wife when she had heard the story.
“Don’t go there. It is a very risky trip,” warned the first wife, but the second wife was determined to go. “Since you insist on going,” the first wife said, “take my advice and listen to what the old woman says.”
The second wife, carrying her baby son in a net bag, went down to the river. When she arrived at the old woman’s house, the woman was there. The house that her co-wife had built was run-down, but she did not think of building her a new house. She went to the old woman’s shelter and cooked some sweet potatoes, keeping the best ones for herself and giving the stringy ones to the old woman.
“I have come so that you can put a spell on my baby boy like you did for my co-wife’s baby girl,” she said to the old woman while they were eating. Then she gave her baby to the old woman and went off to hunt birds and frogs.
“Hunt only the small birds and frogs, not the larger ones and hunt only at the headwaters of the river,” warned the old woman as she was leaving.
The second wife, however, did not listen to the old woman’s words and went down the river to hunt large birds and frogs. As she went down the river, she saw an amazing sight. There was the old woman, a ghostly figure, walking up and down the river in the middle of the strong current. She then felt content that her child would become a handsome young man under the charm of the old woman.
After she had finished hunting, she returned to the old woman’s shack and asked, “Have you put a charm on my child as I asked you to?”
“Oh yes,” answered the old woman rather abruptly. The second wife could not read the old woman’s thoughts from the blank expression that hid her feelings. She cooked the birds and frogs, giving the tough stringy meat to the old woman and kept the best parts for herself. Before she left, she decided to breastfeed the child and asked the old woman to give her the baby.
“Oh no, do not disturb him. He has been crying since you left, and I just put him to sleep,” the old woman said, refusing to give her the baby.
The second wife stuffed the extra meat into the net bag with the infant and left for home. As she approached the headwaters of the Endoko River, she heard a call. She yelled back and then listened.
“Go with Tao-Talakadipisa’s mother. Go with Enabosa’s mother,” the voice said (referring to the mother of Kaumbi).
As she looked around, there before her eyes, she met face to face with an odd little man. She knew that her baby boy had been cursed. He was full-grown, but very small in stature. He had an enambo bow in his hand. His mother received him and they went home together.
When they arrived home, Kaumbi was not at all pleased with his son. He took out his stone axe and rushed off to murder the old woman in revenge, but the old woman disappeared into a stone-lined oven pit, which she created by magic.
Later, the beautiful girl became pregnant, and Kaumbi asked her to identify the father. “Is the father Yandamani, Kaekini, Aluni, Wauni, Waimini, or Yambatane?” Tell us who the father is,” he asked.
The girl would not reply. She kept quiet and went to live in the house of her uncle, Kombane. It was a disgrace to Kaumbi to have his own daughter living with another fellow clansman, so he brought her home.
One day, Kaumbi and his brother Kombane were making a new garden at Wapenamanda where the airstrip is now. The girl took her child and went to help them. By this time, the child had grown into a toddler and ate solid foods. She carried him in a net bag and hung it on the fence so that she would be free to work in the garden. The toddler began to cry and would not stop. The mother stopped burning grass and went to care for her crying son. She carried him up and down the garden trying to soothe him, but no matter how hard she tried, he still kept crying. Eventually she became irritated by the constant crying.
“Stop crying. You are a Wauni, a Yandamani, a Waimini, or a Yambatane ,” she said.
But the toddler kept crying in such despair that the mother stood there looking at the tree on which the child’s net bag was hanging. It was a takapya cordyline tree, so the mother said. “Stop crying, you are a Takapini, Keowali Takapini.” The baby stopped crying.
Thus, Kaumbi’s daughter gave birth to Takapini, and Takapini to Akipitapita, Niki (Tetai), and Kende. Akipitapita moved to Kumbaskama and was the founder of the clan called Kumbaskama today. Niki and Kende settled at Yalesa and became the founders of the Yalesa clan. Other Yakumani clans, Amaini, Pumaitaini, Kombane and Kaumbi are descended from the sons of Yakumani.
(Ikiole Pupu of the Yakumani Kumbaskama clan, Wapenamanda)
Warfare
The remaining history of Wauni, Yakumani, and Kandawalini, like that of many other clans in the Lai, is one of continuous warfare, both internal and external. Kandawalini, having moved into one of the areas of greatest land pressure and dispute in the Pina Yaibosa area, was involved in land struggles throughout its oral traditions. Amaini, who was at the boundary of Yakumane clans, was squeezed by brother clans to the east, and groups such as Itokone, Lungupini, Aluni, and Yokoenda to the west. The result of years of conflict was that almost as many Amaini clansmen live today in other clans, where they took refuge, as in their own. There are sub-clans of Amaini in Lungupini, Depe Laila, Yakane Kalia, Yandamani Yangakuni, and Kandawalini Kaekini and Ambulyini amongst other groups. Wauni, on the eastern frontier of the Mandi Pupu tribes, fought with many of the groups migrating into the province from the east in order to retain its land.
Epidemics
Also mentioned in the traditions of Yakumani are two epidemics that occurred in the fifth to sixth generation, that wiped out entire sub-clans. Around this time, epidemics were also reported in the Kompiama area. The first of these was a severe epidemic in the Yakumane Kumbaskama clan that killed off most members of the Ipalokini lineage. The following legend appears to describe another epidemic (perhaps smallpox):
In the past there was a sub-clan named Tilini founded by one of Amaini’s sons who lived at Pukale land that is now occupied by Itokone. The Tilini held a sing-sing and during the dance, Tilini clansmen broke out with rashes that covered their entire bodies. They wondered why such a terrible thing should happen to them. Horrified by the thought that it might be leprosy, they plunged into the Lai River wearing their bird of paradise plumes. As they drowned in the river, they sang this song:
“I didn’t do any bad deeds, so why am I getting this skin rash?”
The place where they held the dance is called Aepakama after aepatiti, the name for allergic skin diseases. White marks from the skin rash can be seen today on the children and pigs of some Amaini clansmen. They are passed on from generation to generation.
(Leto Pulipilya of the Yakumani Amaini clan, Tumbupausa, Pompapusa)
In summary, the origin traditions of Yakumane, Wauni, and Kandawalini have three stages. The first of these traces the tribes back to a common founder, Mandi Pupu, who is said to have come from the north Mendi area, in the tenth generation, and probably earlier. Their rituals, themes in oral traditions, as well as the fact that these three tribes are not mentioned in the very early oral traditions of surrounding groups, support this claim. The details of this original migration have been forgotten in favor of oral traditions establishing land rights and tribal groupings in the Wapenamanda area. Whether a group from the northern Mendi area came and occupied abandoned land or were recruited by a dwindling group in the Wapenamanda area, remains an open question. It is perhaps interesting that the original Mendi tie is still remembered since the Mendi association was not kept up once Yakumane, Wauni, and Kandawalini were settled in Enga. The second stage of their origin traditions involves the separation of the “brother” tribes Kandawalini, Yakumane, and Wauni, and the third goes on to establish the identity of some of the Yakumane clans described so vividly in the above Takapini story in which the clan founder as a small child cries desperately until he is given his name and identity.
MEMBERS INTERVIEWED
Yakumane, Wauni, and Kandawalini:
Despite many trips to the Wapenamanda area and interviewing many Wauni and Yakumane elders, we found Yakumane and Wauni historical traditions to be extremely poorly remembered and many people to be suspicious and uncooperative. This may be due to early contact with Europeans and almost constant warfare. The legends which we were told by the few people who did know some of their history may not be as clear and accurate in detail as in tribes where oral histories have played a more active role in the past two generations. Our studies among Kandawalini were greatly facilitated by information from Poul Leme, a well-known organizer of the Yae Yee cycle who had made a point of collecting the historical traditions of his own tribes and others whom he visited.
Elders:
- Poul Leme Pandala of Kandawalini Kaekini, Maekamanda;
- Watao Piakuia and Kumane Yaku of Kandawalini Ambulyini, Yaibosa;
- Mokosa Ingingi of Wapukini, Akoma;
- Mioko Lapao, Leto Pulipilya, Komba Palao, Watea Pangali, and Kamenge Wapai of Yakumani Amaini, Tumbipausa;
- Tambaia Mulini, Ikiole Pupu, Okea Malowe and Aioe Kania of Yakumani Kumbaskama;
- Sima Saka, Waingi Pupu, Namaio Luna, Kioa Andae of Wauni, Yaramanda.
- Others from Pumaitane and Yalesa were interviewed but could give no further information.
Genealogies, Clans and Locations
There are 10 generations in Kandawalini, Yakumani and Wauni genealogies:
Sons of Mandi Pupu
- Kae (Kandawalini)
- Yakuma (Yakumane)
- Wauni
Sons of Kandawalini (1-3 with Kompiama wife, 4-7 with second wife)
| Clan | Location | Nearest school/aidpost |
|---|---|---|
| Maiaka | Lilyaposa | (Maekamanda) |
| Wapukini | Akoma | (Yaibosa) |
| Ambulyini | Aipipasa | (Yaibosa) |
| Mupa | Kaleposa | (Maekamanda) |
| Anjo (Kaekini) | Maekamanda | (Maekamanda) |
| Sakaokini | Kapilimanda | (Maekamanda) |
| Paelakuni (few descendants joined Wapukini) |
Sons of Yakumani
| Clan | Location | Nearest school/aidpost |
|---|---|---|
| Amaini | Tumbupausa | Pompabusa |
| Pumaitane | Kupiaposa | Wapenamanda |
| Kombane | Liuamanda | Wapenamanda |
| Kaumbi (some descendants at Kupiaposa) |
Children of Kaumbi
- Bachelor (died with few or no descendants)
- Daughter
Sons of Kaumbi’s daughter
| Clan | Location | Nearest school/aidpost |
|---|---|---|
| Akipitapita (Kumbaskama clan) | Kumbaskama | Wapenamanda |
| Niki (Yalesa clan) | Yalesa | Wapenamanda |
| Kendi (Yalesa clan) | Yalesa | Wapenamanda |
Sons of Wauni
| Clan | Location | Nearest school/aidpost |
|---|---|---|
| Kepani | Kiomanda | Yaramanda |
| Kumbia | Kawaiposa | Yaramanda |