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Pinu village is located about 90 kilometers west of Port Moresby, and an hour and half travel by road on hiritano highway. The villagers passionately call themselves 'Abadi Pinu'. The word "abadi" refers to communal ownership or origin, and it is the name of the local dialect spoken by the people. It word 'abadi' was previously pronounced 'Kabadi' as it was recorded by early European Patrols, however, over time the pronunciation of the word had transformed gradually to abadi. More recently, the word 'Gabadi' has also gain popularity yet, it must be made clear from the outset that 'Gabadi', was reinforced and used by motuan interpreters who accompanied the colonial administrators in the 1800s. Consequently, the word 'Gabadi' was printed and recorded instead of 'Kabadi'. Therefore, the historical name to use to identify the people of Pinu is 'Kabadi'. Also, the early European patrols, named us 'Vanuapaka' this name was used than because it was the biggest village then and it was were the paramount chiefs Aro Ure and Ure Vado lived. Today, the Kabadi people are referred to as 'Gabadi' or Abadi Pinu people. Pinu was recently adopted to identify themselves as the migrants who had briefly settled at the mouth of Aroa river that runs into Agebaga which is now commonly referred to as Toutu beach. Pinu was known to be a transit village Kabadi's briefly settled after migrating through Nara plains from the mountains of Central Province. For purpose of clearity, 'Kabadi,' Gabadi,' Abadi and/or even Pinu will be used interchangeably in the course of this notes. The people are fair skin and generally a mix of soft and hard afro hair. The women are beautiful, hardworking and cheerful, while their men are solidly built with warrior like aggression which is attributed to their lifestyle of hunting, fishing and gardening, but more so, to the previous life of migration and post migration era when they were fully fledge warriors. The Abadi man were known for their fearlessness, and loyalty to their chief, but today they are peace-loving and go to great lengths to maintain peaceful co-existence with their neighbouring villages. The people are subsistence farmers, hunters and fishermen. The surrounding land is flat, and fertile all year around for gardening, and men organise hunting and fishing trips when ever the need arises to supplement their diet. The Pinu people own the majority of land, beach front and water ways in the surrounding vicinity of the land extending to Galley Reach rivers and tributaries, much of the land along the Aroa river after the Agevairua bridge, and even potions of land extending towards Nara. The influences of the missionaries and colonial rulers is evident today with order and structure within the village. The village has two lines of houses, with a wide front yard shared by everyone for playing and gathering and many activities, with back yards planted with coconuts, betelnuts, bread fruits, red bell trees, mangoes and many other trees. The village itself stretches about four kilometers is length and about fifty meters wide. == History == The Kabadi people were the original settlers on the land which they currently live and call home. It is believed that the people migrated from the mountains and hinter lands of Maipa and Guari in the misty mountains of Central Province. There were seven primary tribes that initially settled near the mount of the Aroa river on the other side of Toutu. The seven tribe still exist today, but are grouped into three major clans under Pinu village. Some of the people from these tribes made separate settlements which have grown to become villages today such as Matabaila, Ukaukana and Koupuana. The literature identified these group of people as Kabadi, however, today, other names have been used such as Gabadi and Abadi to represent all these villages. Today, there are literatures that confirm this; Dr. W. Mersh Strong has written books depicting events and lives of the Roro and Mekeo speaking people, which have much resemblance to the Kabadi people. The writings further confirm these group of people coming through Mt. Yule or Kovio. There were waves of migration of different groups of people including the Roros, the Mekeos, the Nara, the Kabadi's and finally the Touras who have progressed further east towards now the city of Port Moresby. This can also be proven through language, lifestyle and traditions of these different groups of people. For example, traditional head dresses, grass skirts, paintings are quiet similar except each group differs in slight variation in face paint colors or grass skirt colors. Moreover, languages spoken demonstrate similar traits of sounds vowels and accent between the groups and can be easily understood. This basically demonstrate a coordinated movement of the same group; but at different points in time between one or perhaps two centuries. Evidence of this events are held in oral history and songs composed and passed on from generation to generations and are tightly guarded by the custodians. The Kabadis, eventually settled on the plains between the Aroa river stretching towards the beaches along Hisiu to Manumanu, back up the mighty Galley Reach rivers into the mountains. The kabadis settled and lived in small but robust settlements strategically located to protect each other from invaders. The Abadi's were constantly at war between the Koitabus, and Motuans and even with their former arch rivals, the 'Revos'(Kerema) during the post migration period. The great missionary; James Charlmers; noted in one of his writings about an event in 1880s of Doura's teaming up with a small tribe of Kabadi, raided a Koitabu tribe; however the latter regrouped with the assistance of Manumanus and massacred all the Doura's and Kabadis' who took part in the attack. A similar story which is recorded and passed on by a folk song; talks about the Koitabu warlord surrounding Magabaira with his warriors, while they were dancing, upon sensing the attack Kere of Kere Kubuna raced all the way to Pinu; gathered reinforcement, return, and the Kabadi's surrounded them and murdered all of them, presented the 'price kill' to the paramount chief. The Abadi's withstood on-going wars for over two centuries and today stand proud to stake claim to the land they invaded, conquered and live to tell the tale. Oral citations of warriors like 'Boi Pipi' and numerous others are testament to this claim. "Tamate' also stated in his writings about the Kabadi's constant war thus, saw the urgent need for peace. Oral history states seven tribes migrated together and eventually settled on the Kabadi land. The seven tribes had their respective chiefs who were tasked with specific roles. These are head warriors, magicians or sorcerers and messengers and interpreters. To this day, there are still seven tribes with seven clan chiefs. During the arrival of the colonisers, government officials who visited the Abadi plains encouraged people to move and settled together in villages. This was to ensure the Crown accounted for everyone, and to ensure much needed services can be provided to them. The early patrol officers that visited the villages on the Gabadi plain named the villages 'Vanuapaka' which literally means 'big village', due to it been the political and administrative center, while there were satellite villages such as Ukaukana, keveona, Matepaila villages - according to Anthropologist and Author; Ch.G. Seligman who wrote in his book 'The Melanesians of British New Guinea' 'the three best known villages of Kabadi Vanuapaka, kopuana and Ukaukana'. pg 27 subnotes. Even so, other settlements continued to exist around the Abadi plains which grew with families and clans moving to strategic locations for easy access to food, and also protect the lands acquired by the Chief. Today, these villages nearby are called Ukaukana, and Matapaira (Magabaira) with close links to Ovia kubuna, Koupuana with family ties to both Ivei and Euage, all of these are Kabadi people who speak the same local dialect. The neighbouring villages maintain a close relationship with Pinu due to family relations, and are represented by sub clan chiefs or elders who are linked to the Paramount Chief of Abadi Pinu. However, this system is somewhat vague today in terms of authority due to the influence of churches and establishment of government systems. These villages run their own affairs, and the perception of the paramount chief's jurisdiction is rather ceremonial today. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Pinu」の詳細全文を読む スポンサード リンク
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