[Note: this transcription was produced by an automatic OCR engine]

96

were still guarding the hole. He came and having put it down, lit it and hitting, forced the
smoke down inside. And smoke arose from every direction. And he was covering the opening
of the hole with his hand where the smoke was coming out. He caused the smoke to go in and
lefi it. He came along and was digging the place called ljunan. He dug, and hitting them all,
he was putting the Northerners down. He was putting the Southerners down. He was putting
many and calling them the panaka social group. He was putting others in a camp near-by and
calling them the giaruru social group. He was putting others and calling them the milangka
social group. There close by he put his wife alive. He sucked his wife to revive her, put
her down and she was sitting there having become alive. And the owl came and sucked her
and she died. And the stick insect lefl her and was lying there feeling about for his stick for
testing a burrow. And the turkey came and saw him lying there feeling about; only his hand
was moving. But the turkey saw this and leaving went quickly away. And the stick insect’s
wife died.

Tindale l963a:53 reports another story for the anival of the section system in the
Rawlinson Ranges:

Njingga [Nyimnga] cold or ice beings came south-west from Mt Connor
and divided into two groups, one went south , the other made their way west along
Lake Amadeus and Hopkins Lake to the Rawlinson Ranges. The Njinnga men
brought with them the four class terms. They found the people in the Petermanns
and in the Ngadadjara country were marrying even sisters, Karimara men
marrying Karimara women. They arranged that Izparuka [Yiparrka] men should
marry Tjaroro [Tjamrm] women and that the children should be Milangka and
that there should be Purungu people. The eastern half of the people carried with
them Taroro, Punmgu, Panaka and Karimara which they took south to Bell Rock
= Karrburarapiti. The people to the south did not have a class system.

Interestingly, according to this story, the Rawlinson people already had sections—as it
is claimed that Karimara were marrying Karimara people—but they had not ananged these
properly. Alternatively, it might well be that these were in fact generational moieties in which,
from a sociological point of view, generational “brothers” and “sisters” were, indeed, inter-
marrying-