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The Manolos and their legacy on New Hanover
By PATRICK KAIKU
Whenever the name 'Manolos' is mentioned, people naturally think
of sporting clubs, provincial identities or even regional interest
groups.
For Lovongais of New Hanover Island in the New Ireland province, 'Manolos'
collectively refers to two culture heroes in New Hanoverian
mythology and oral tradition.
It was New Hanoverians' accounting of the landmarks of their
island and explaining the significant geological formations on the
island that the legend of the Manolos lives to this day. The
legendary account of the two Manolos has contributed to the rich
and unique part of the New Hanoverian oral traditions and
identity.
The word Manolos is derived from the Tungak language; "man"
literally translated 'pointed', "olos" meaning 'feathered
headdresses'. This was given on account of the spectacularly
supernatural attire the two heroes were reputed to have adorned in
their sojourns during the New Hanoverian dreamtime. According to
accounts of the legendary adventures of the two Manolos as retold
by Lassingan Levesi of Meteran, such was the power of their
pointed headdresses that upon entering a house in a place called
Kelkelai in presented-day Meteingia on the south coast, the house
was instantaneously set alit and burnt to the ground.
To this day there stands the peng (foundations) of the house.
Likewise in a stone cave called Mungete in the inland village of
Ongomo (on the south coast) where the culture heroes were said to
have stood whilst sheltering from the rain, two gigantic and
vertically penetrating cavities in the roof of their apparent rock
shelter is attributed to the power of their headdresses.
The mythology of New Hanover's creation forms the basis of the
supernatural ability the Manolos possessed in New Hanoverian
culture and oral tradition. They were known for their creative
powers and the benevolent services they rendered to mortals. All
over the island, the two culture heroes have indelible linkages
especially in the explanation of the geographical formations of
New Hanover.
For Lovongais, this period of creation or the dreamtime was known
as Tukul-i-rina (the beginning of time). It was during this period
that the two culture heroes were said to have had their legendary
sojourns. From Meteingia and Cape Patianging on the south coast to
Noipuas Bay and Kapungkaut in the west, to Volpua in the
south-east, noted natural landmarks are attributed to the
accomplishments of some of their legendary feats.
One such place is Cape Patianging near Meteran village, on the
south coast of the island. There, geological sites and formations
have significant mythological explanations which were passed on to
the present generation. In the first category of landmarks are two
sets of lines along the limestone shoreline have been credited in
legend and oral tradition to the westward journeys of the two
brothers. It was said that on numerous occasions, the two brothers
as they dragged their hunting/fishing spears along the shores of
Cape Patianging, in their wake leaving imprints of parallel marks
that line the shoreline. Traces of the Manolos's spears can be
seen embedded in the limestone of Cape Patianging.
Indeed, Cape Patianging was said to be the resting place of the
two Manolos and according to local legends told by elders in
Meteran village, a particular limestone shelter called
vavang-ta-ngono-Manolos (abode of the Manolos) was where they
apparently rested during the dreamtime. It was there that the two
Manolos were initiated into the Vosap ranks (the traditional
warrior class of the Lovongais). The initiation ceremony involved
their consumption of large doses of specially nurtured ginger
species (Mai). In that ceremony, it involved gingers being heated
on a burning mumu (stone earth oven) and whilst still burning hot,
eaten and swallowed. A mumu in the vicinity of
vavang-ta-ngono-Manolos attests to the legend of their initiation.
A ginger species claimed to have been the original
mai-ta-ngono-Manolos (ginger of the Manolos) was said to have been
growing near the mumu. But traditional herbalists and men working
on rituals have long since depleted that supply of ginger from its
original source/site.
Even an area in Cape Patianging called Vain-nakan literally
translated "place where the hammering took place" is attributed to
the creative wonders of the two culture heroes. According to
legend in that area, the two Manolos were hammering the hard rock
of that area in their quest to level the limestone formation to
pave the way for an unobstructed beachfront. This was done during
night time. As daylight dawned upon them, they left the incomplete
work to be continued on the next night. As legend has it, they
failed to complete the task and the limestone wall as ever since
remain standing.
What is the relevance of the legend of the Manolos in the 21st
Century? It is common in most traditional human societies the
world over, spectacular geographical formations in the natural
environment are usually credited to the powerful feats of
supernatural mythological heroes. For example, in the illustrated
book, Australian Dreaming - 40, 000 Years of Aboriginal Dreaming
compiled and edited by Jennifer Isaacs, the Australian Aborigines
also recount varying stories of how mountains, rivers, caves, and
forth came to be and accounts of dramatic landscape changes and
the activities of their great Spirit Beings. In our Melanesian
societies, it is equally a vital mode in the transmission of
information from one generation to the next in the explanation of
the existence of our environment and land, the source of people's
identity.
Before the arrival of Christianity and modern education, mythology
and legends played a fundamental role in ascribing the origin and
sacredness of a particular site and their spiritual origins. In
turn it served as conservation tool given that the works of
mythological spirit beings are not violated by mortals for fear of
death and incurable curses dispensed by spirits who safeguard
these sites. Indeed, the legend of the Manolos has relevance to
the people of New Hanover in our time, especially the conservation
of our environment against destructive and short-term natural
resource exploitation. And as required under the OLPGLLG, the role
of the provincial and Lavongai LLG is crucial to the protection of
these traditional sites that are attributed to the works of these
culture heroes.
 
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