being preceded by the Wilyaru-mara, and both parties join in a ceremonial dance, to the sound of the bull-roarer.
Suddenly the leader jumps on the back of the Wilyaru-mara, who then dances in the midst of the circle of men, with quivering limbs. Then they change places, and the leader dances, carrying the Wilyaru.
This being over, the two parties separate, and sitting down opposite each other, the bartering commences in the same manner as in the Yutyuto ceremonies.
The Dieri exchange string-tassels, which are worn by the men for decency, netted bags, red ochre, etc. Tribes from the east bring boomerangs (Kirka), shields (Pirha-mara), and other articles made of wood. Those who come from the north bring Pitcheri and feathers. Those who come from the south and west bring stone slabs. These particulars indicate the nature of the inter-tribal trade, and the radius within which it is carried on, taking Kopperamana as the centre. It may certainly be held that reciprocal trade centres exist in the tribal countries, from which those who attend the meetings at Kopperamana come.
There is another ceremony connected with bartering called Kani-nura. It arises when a mother, being out seeking for food, has with her her son, of about five years of age, and sees a Kani.
She kills the Kani and roasts it on the fire, but carefully keeps the tail, and, on returning to the camp, gives it to her husband. He gives it to a Neyi of his son, who is an aged man, and says to him, "Your Ngatata has seen a Kani; here is the tail. I think it best to burn it at once." He replies, "Do not do that, he must go to my country." That place may be at a great distance, even as far as Salt Creek, Oudnadatta, or Kunangara. The Neyi takes the boy—who is now called Kani-nura, from the cord which the Neyi ties round him—and sends him by another Neyi to his country, where his kindred look after the boy. After a time these return, bringing with them articles for barter,
- Pirha is a wooden bowl, and mara is the hand.
- O. Siebert.
- Kani is a lizard.
- Neyi is elder brother, Ngatata, younger brother. The context shows that these are "tribal" and not "own" relationships.