SECRET SOCIETY

Greymouth Evening Star, 24 August 1928, Page 11

SECRET SOCIETY

INFLUENCE OF THE “DIJK DUK.”

RABAUL, July 18

Interesting as evidence of the many sided nature of administration in a tropical country is the investigation of the “duk duk” secret society of the natives of New Britain, which is now being carried out by the Government Anthropologist of the Mandated Territory (Mr E. W. Pearson Chinnery). The allegation has been made that the “duk duk,” which has long been I regarded as shorn of its objectionable features, is not so innocuous as is currently imagined and that, although no longer a blackmailing or a cannibal institution, yet it retains its influence for evil in that it involves the native in extravagance and waste of time, which he can ill afford from earning his livelihood. The story recently circulated through the local Press, that a native had been killed and eaten by the “duk duk,” was found on police investigation to be utterly baseless and in fact absurd, but the general charge against the “duk duk” is considered to be sufficiently serious for the attention of the anthropologist. The general policy of the Administration is one of tolerance of tribal institutions, customs, and usages so long as they are not repugnant to the general principles of humanity. The “duk duk” is permitted under control and the duration of its festivals is strictly limited by the Administrator Wisdom). The present year’s celebration on Matupi Island was to have been confined entirely to the month of May, but owing to the lack of fish for the feast, it was extended to the end of June, and during that month the ritual and practices of the “duk duk” were closely watched by Mi’ Chinnery, who is now making exhaustive inquiries among the natives as to the origin and significance of the various features which he noted.

At the feast, which concluded the Matupi Island “duk duk,” Mr Chinnery was a welcome guest, and was made the recipient of a fathom of native money as a gift, although he did not actually partake of the mess of mixed taro, cocoanut paste, fish, and galips to which the men of Matupi (their womenfolk having been rigorously excluded) were summoned by the masked “duk duk” dancers. The anthropologist witnessed the attendant ceremonies—the throwing of betel nuts, the offering of a sacrifice, and the burning of the elaborate “duk duk” dress of leaf petticoats, before the banquet—a feature of which was the “grace” introduced as a result of mission influence, and, pronounced by one of the old men of the village. A native quietly explained, as far as he could, the origin of each proceeding while the festival was in progress.

At one time the “duk duk” was an instrument of rough justice, and also exacted money from those natives sufficiently wealthy to pay for the feasts which were held on the occasion of the decease of influential natives. It had the right to punish in certain cases, and could seize any woman guilty of adultery and take her to the “duk duk” house, where she became the property of the initiated members of the society. The “duk duk” members had certain privileges and obligations, and comprised only the wealthiest members of the tribe, as a heavy initiation fee was charged. A new initiate was imprisoned in the “duk duk” house until his clan found the cost of his initiation. The future of the institution depends on the result of Mr Chinnery’s public and private inquiries.