Marau Sound, Guadalcanal, Solomon Islands
Lysa Wini Simeon, Jacob Piturara, Regina Lepping
Lysa Wini-Simeon visited you to ask you about the importance of marine resources and the marine ecosystem to your lives.
ABOUT MARAU SOUND
Marau Sound is at the south-east end of Guadalcanal in Solomon Islands. The people in Marau came from Are’are district of Malaita. The migration was believed to be influenced by war and fighting and occurred long before 1568 as recorded by the early Spanish explorers. The original inhabitants of the area are the Guadalcanal people, but intermarriage has blurred the distinction between original inhabitant and the later settlers . The settlers are fishing oriented and have over centuries lay claim over the reefs and island.
Interviews were carried out on Simeruka, Tawaihi and Niu Islands. These sites were mainly occupied by the settlers who have over centuries maintained their traditional practices and language until today. The present generations through inter-marriage and exchanges are well acquainted with both the are-are dialect and the ‘Mbirao’ dialect of Guadalcanal. And today they are identified as the Mbirao Tasi whilst the Guadalcanal people are referred to as Mbirao Longu.
ABOUT THE VISIT
On 20th July 2022, Lysa travelled from Honiara to Marau Sound on an outboard motor to carry out interviews for the ‘Customary Law in the South Pacific – Hearing women’s voices’ project. The team consisted of a film-maker (Regina Lepping) and 2 fisheries officers who helped to organise the logistics from Honiara to Marau and within Marau, helped set up women for the interviews and provided guidance on community protocols.
The data was collected using computer assisted personal interviews. Questionnaires were uploaded into an android device and responses were typed in and saved as soon as the interview was completed. This process enabled the data to be stored safely and limits error during data entry.
Lysa Wini-Simeon visitimiufala fo askem iufalaabaotimhao important naoolketa risosislo sea lo laefblo iufala.
ABAOTIM MARAU SAON
Marau Saon hem lo South- east end lo Guadalcanal lo Solomon Islands. Oketa pipol lo Marau kam from AreAre pat lo Malaita. Samfala pipol tingm dat olketa muf bikos lo faet long taem na en hem happen long taem bifo 1568, taem wea olketa fest Spanish explorers raetim. Olketa pipol wea barava stap lo ples yia na hem olketa pipol blo Guadalcanal. Bata kaen marit lo difren aelan, hem mekem pipol no luk save gud nao bitwin oketa pipol lo ples yia en olketa wea kam stap lelebet taem bihaen. Olketa wea kam stap behaen, olketa pipol blo sea en for staka years olketa na luk afterem oketa reefs and aelans.
Mifala story wetem pipol lo Simeruka, Tawaihi and Niu Isands. Olketa places yia hem occupied by settlers wea fo staka years, olketa keepim na kastom samting en langus kasim tude. Disfala generason wea stat marit lo different aelan en savve eksens gud wetem olketa AreAre dialect en olketa Mbirao dialect blo Guadalcanal. Tude, olketa nao pipol olketa callem lo “Mbirao Tasi” en olketa Guadalcanal pipol yia nao “Mbirao Longu”.
ABOATIM NAO VISIT YIA
Lo 20th July 2022, Lysa hem go from Honiara kasim Marau Saon lo outboard motor fo stori en karem aot interview fo “Customary Law in the South Pacific – Herem vois blo olketa mere” Project. Team ya garem wanfala filmmaker (Regina Lepping) en tufala fisheries officers wea helpem fo organizem nao hao fo kasim village lo Marau en gogo blo olketa from Honiara kasim Marau, olketa help fo setim up interviews wetem olketa mere en fo luksavve lo rules and custom lo ples.
Mifala usim computa nao fo helpm mifala lo collectim olketa data lo interviews. Olketa questions yia hem upload lo android device en olketa interviews yia hem save as soon as interview yia hem finis. Disfala process hem helpem data fo stap safe and no staka mistake lo data entry.
SIMERUKA Island, Marau Sound SIMERUKA Island, Marau Saon
Why did we choose this location for the fieldwork?
Women extensively involved in fishing, gleaning
Fisheries Officer has existing relationship with the villagers
Community currently does not practice any marine management
It is a patrilineal system
Still maintain traditional practices – people fished in well-defined fishing grounds, people still live in selfsustained and low-income lifestyle
Has the community worked with the government or any non-governmental organisations on the use or management of resources?
The Foundation of the Peoples South Pacific International (FSPI) supported the community with sea-weed farming in 2008-2012. However, this project no longer happens
ALITE VILLAGE, Tawaihi
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Outboard motor, canoe
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1 primary school that caters for all children in neighbouring islands
1 primary skool wea luk afterem eri pikinini lo olket aelan colsap
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1 Anglican Church (Church of Melanesia)
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Marau - Are’are dialect
Why nao choosim ples yia fo duim interviews ya?
Mere barava waka tumas lo fising, gleaning
Fisheries Officer garem good relationship wetem olketa villagers
Community distaem no practicem eni marine management
Leaders lo ples hem olketa man (Partrilineal system)
If ya, hu nao olketa waka wetem, hao long en wat team?
Bifo 2016, disfala community hem part lo Hatare marine park initiative wea Ministry of Fisheries nao sapotim wetem olketa Community Bases resource management. Bata distaem no eni management lo reefs nao
Niu Island, Marau Sound
Why did we choose this location for the fieldwork?
Women extensively involved in fishing, gleaning
Fisheries Officer has existing relationship with the villagers
Community have a locally marine managed area
Patrilineal system
Has the community worked with the government or any non-governmental organisations on the use or management of resources?
Currently, the Provincial Government is the establishment of a Marine Protected Area on Marapa Island and Niu Island.
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Outboard motor, canoe
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No school, children travel to Tawaihi to attend primary school.
No ani skool, Pikinini go lo Tawaihi fo primary skool.
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1 Catholic Church - 1 Katolika church
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Marau - Are’are dialect
Why nao choosim ples yia fo duim interviews ya?
Mere barava waka tumas lo fising, gleaning
Fisheries Officer garem good relationship wetem olketa villagers
Community distaem no practicem eni marine management
Leaders lo ples hem olketa man (Partrilineal system)
still garem and practisem olketa traditional practices – pipol fishing lo stret fishing graon, pipol still stap long wei wea hem simpol nomoa.
If ya, hu nao olketa waka wetem, hao long en wat team?
Foundation of the Peoples South Pacific International (FSPI) sapotim nao community wetem sea-weed farming lo 2008 – 2012. Bata, disfala project hem no happen nao
Why did we choose this location for the fieldwork?
Women extensively involved in fishing, gleaning
Fisheries Officer has existing relationship with the villagers
Community currently does not practice any marine management
It is a patrilineal system
Has the community worked with the government or any non-governmental organisations on the use or management of resources?
Prior to 2016 this community was part of the Hatare marine park initiative supported by the Ministry of Fisheries through its Community Bases resource management efforts. Currently, there is no management of the reefs anymore.
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Outboard motor, canoe
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No school, children travel to Tawaihi to attend primary school.
No ani skool, Pikinini go lo Tawaihi fo primary skool.
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1 Anglican Church
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Marau - Are’are dialect
Why nao choosim ples yia fo duim interviews ya?
Olketa Mere barava waka lo fising
Fisheries Officers garem good relationship wetem olketa villagers
Community garem local ples wea olketa luk afterem good
Leaders blo ples hem olketa man. (Patrilineal system)
If ya, hu nao olketa waka wetem, hao long en wat team?
Disfala taem, Provincial Government nao mekem wan Marine Protected Area on Marapa Island and Niu Island.
The main marine resources/ecosystems you use
The important resources are: fish, shellfish, seashells, trochus, beche de mer, clams, and turtles from the reefs; fish from the deep sea; mangrove fruit and seashells from mangroves.
You use the river mouth and mangrove mudflats within the estuary to gather shells and mangrove fruits
Men in the villages also use the reefs and mangroves
Whose work is it to harvest marine resources?
It is mostly women who gather collect shell-fish or catch crabs, either by themselves or with others.
Sometimes children help as well.
Some women fish but it is usually men who dive for fish:
‘taking food from the sea/reef is a job for both men and women … women did not used to be allowed to fish so it used to be men’s work, but now both men and women can fish … women work hard to find money so diving is not only a man’s job. Everyone is allowed to take food.’
Although harvesting marine resources is a choice for many there are also family pressures and community expectations especially when food is needed for village events.
What you use marine resources for
Food
Selling to provide money for school fees and other food, and to meet family obligations
Other included using these resources for feasts and social gatherings’ (female participant) and ‘building materials’ (male participant. Reference to building materials was mainly wood from mangrove trees
Main kaikai or risosis lo sea iufala usim.
Olketa bara important resources yia nao: fis, shellfis, seashell, trochus, beche de mer, clams, en totele lo reefs; fis lo deep sea; manguru fruit and ota sela lo manguru.
Iufala usim olketa river maot en manguru mudflats inside lo estuary fo collectim sela en olketa frut blo manguru.
Olketa man lo village tu usim reefs and manguru.
Waka blo hu nao fo harvestim olketa resources lo sea?
Olowe kam, hem waka blo olketa mere fo collectim selfish or catchem crab. Samfala duim seleva or wetem olketa narawan.
Samfala taem, olketa pikinini save help tu.
Samfala mere olketa fising but Olowe olketa man nao save divem fis:
‘tekem kaikai from sea/reefs hem waka blo tufala eriwan, man en mere. Bifo, olketa no letim olketa mere fo go fising, hem waka blo man nomoa. Bata distym olketa mere save go fising. Olketa mere waka hard fo lukaotim seleni. so diving distym hem no waka blo man seleva. Eriwan savve go find kaikai.’
Harvestim sea resources hem choice fo staka pipol, bata hem garem staka hard waka and pressure lo famili en tingting blo community taem olketa nidim kaikai for famili feasts.
Wanem iu usim marine resources fo hem
Kaikai
Sell fo providem seleni fo skool fee en olketa kaikai en olketa samting fo mittim wanem famili nidim
Samfala add go moa en sei olketa usim resources ya fo ‘feasts and social gatherings’ (female participant) en ‘building materials’ (male participant) Main resources olketa usim fo building material nao hem stick blo manguru tree
The cultural significance of marine ecosystems and resources for you
Women said:
These provide food and income for my family through harvesting and selling to support family obligations’
They provide shells for making shell-money for bride price and adornment
The mangroves are a place where women can collect resources easily
In the past the grouper is a tabu fish for our tribe/when we get pregnant we are not allowed to eat red mouth fish
Women only gather food in mangroves, deep water fishing is for men only
Several of you replied that there are tambu areas such as outlying reefs close to Marapa island where women are not allowed to go to because they host the spirits of ancestors and to go there could bring bad luck
Women cannot dive because its tabu so mangroves and the reefs close to the islands are important because they are accessible
Some food are of significant importance to women’s health e.g. clamshell
Other purposes for which marine resources are used
Coral for aquarium trade
Sand and gravel for building construction
Shell-money for bride price and decorations/adornments
A coral species is used to ward off evil spirits
Mangrove trees are used for building traditional houses
Coral species and shells are used for lime
Mangrove trees used for firewood
Coral used for seawalls
Medicine (including seaweed) for sickness
Men said:
They are important for women because they provide daily work for women to collect resources for food and sell for cash
They used those ecosystems for food and income to support family members
The use of mangrove resources is dominated by women in this particular area
Women can fish, collect sea shells, mangrove shells, this shows women have important roles to harvest and feed their families this in it significant for women
Wanem lo kulcha wea mekem marine ecosystem en resources hem important fo iu .
Mere talem:
Hem providem kaikai wetem seleni fo famili blo mi taem mi harvest en sell fo sapotim wanem famili nidim
Olketa providem shella fo mekem shell - money fo bride price wetem olketa decorations
Manguru hem ples wea hem isi fo olketa mere save collectim resources’
Long taem bifo, olketa grupa hm tabu fis lo tribe blo mifala/ taem mifala babule, olketa no letim mifala fo kaikaim red maot fis ’ • ‘Mere savve collectim kaikai lo manguru nomoa, dip wata finising hem fo olketa man nomoa
Samfala lo iufala sei dat ufala garem olketa tabu ples olsem reef aot saed kolsap lo Marapa island, wea olketa no letm mere fo go kasim becos hem ples blo samfala spirit blo olketa ancestors en if olketa kasim dea ba save tekem kam baek bad luck.
Mere no fo dive becos hem tabu so manguru en olketa reef kolsap hem important lo olketa becos hem isi fo kasim.
Samfala kaikai hem barava important tumas lo health blo olketa mere e.g. Clamshell
Olketa nara wei pipol savve usim olketa sea resources
Wanfala kaen coral hem fo rausim olketa rabis spirit
Tree blo manguru fo buildim traditional/custom haus
Samfala coral and sella hem fo mekem lime
Tree blo Manguru fo mekem faea
Coral fo mekem seawall
Meresin (save usim seaweed) fo olketa sik
Man talem:
Hem important fo olketa mere becos hem providem waka Olowe fo mere go collectim resourves fo kaikai en sell fo seleni
Olketa usim nao eco -system ya fo kaikai en mekem seleni tu fo sapotim famili
‘Lo disfala ples, olketa mere nao save usim manguru resources tumas
Mere save fising, collecim sea shella, manguru shella, hem showm dat olketa mere garem important role fo harvest en fidim famili blo olketa. Hem important tumas fo olketa ’
The importance of marine resources for feeding the family
You all said these are important and gave the following answers:
‘Very important because our lives are built on the sea, and we rely heavily on the resources for our sustenance and for important community programs’
‘Very important food source and also important to family finance’
‘Very important as key source of food’
‘Part of daily diet’
‘Health for kids/help income to support needs of family but the sea resources are finishing/we are overpopulated/overfishing/we do not practice any management e.g. marine protected areas’
‘Because these resources are easy to get for consumption’
‘Healthy food source’
‘Very important/it is our main source of food for family’
‘Very important because it is the main source of food’ • ‘Very important especially for our protein intake’
Importance blo marine resources fo feedim famili
Iufala talem kam olketa samting ya hem important, hem ya nao olketa ansa blo iufala:
‘Barava important becos laef blo mifala hem raounim sea en mifala rely heavy tumas lo olketa resources ya for swe rely heavily on the resources for our rasin en fo en fo olketa important community programs’
‘Barava important main kaikai en important fo seleni blo famili tu’
‘Barava important key source blo kaikai’
‘hemi part lo wanem mifala kaikaim nao’
‘Hemi important for health blo olketa pikinini/ hemi help fo mekem seleni kam fo sapotim olketa needs blo family bata olketa sea resources ya stat fo finis nao. Mifala staka tumas/ over-fising/ mifala no practisem eni wei fo luk afterem nao e.g. marine protected areas’
‘Bicos olketa resources ya hem isi fo tekem fo kaikai’
‘Healthy main kaikai’
‘Hem barava important tumas, hem wan main source fo kaikai lo family’
‘barava important bicos hem main kaikai’
‘barava important fo mifala fo tekem protein lo hem’
What are the changes you have noticed in the marine resources in the last 20 years?
Decline of marine resource e.g. giant clams, beche de mer, trochus and hardly any clam shells in shallow waters. Big impact on marine ecosystems.
‘Before it was easy to get resources from the sea, now it takes a lot of effort and time to get the same catch’
‘Resources have declined/you can’t see abundance of clam shells/but our conservation area there is signs of recovery’
‘Marine resources have decreased over the years, especially resources that attract higher price at local markets’
‘Fish catches used to be very high, at present catches are very low, also size of fish going down’
‘When I was little I could pick shells beside our village but now I have to paddle to other reefs outside to collect shells’
Rapid decline, e.g. blacklip was plentiful on shallow reef,
‘now you hardly see blacklip in shallow waters’
‘Resources are not enough for us/we struggle to collect enough shells for selling e.g. spend 1 week to collect shells’
‘Before there were many shells and fish but now it’s hard for me to fish enough for selling and feeding my family/our population increase/more eskies from Honiara by business people to compete with us/net fishing that takes small fish size’
‘Too many people using the marine resources’
‘You used to be able to see schools of fish, at present you hardly see school of fish within our fishing areas’
‘Before resources are numerous you can fish right in front of the village for less time and get a big catch. Now you have to travel out to the islands and spend a lot of time to catch fish.’
‘When I was young I can just walk on reefs during low tide and collect many/the outer reefs have very large clam shells but nowadays that’s not the case anymore
How have these changes affected your livelihood as a woman?
You all said
‘these changes have affected my ‘ livelihood as a woman’
Some of you also said:
‘these changes have affected the incomes of women and thus they have less money’
‘the changes have affected the resources so that you struggle to find resources and have to search/fish for longer’
‘life is harder for women, now they have to go fishing as well’
Wanem nao olketa changes iufala lukim lo sea resources blo ufala lo last 20 years?
Marine resources hem stat fo go daon e.g. giant clams, beche de mer, torchus en distaem ba u no save lukim staka clam lo shallow wata nao. Bigfala impact lo marine ecosystem.
‘Bifo hem isi fo tekem olketa resources lo sea, distaem hem tekem staka effort en team fo go mekem sem catch lo sea’
‘Resources bara go daon nao/ Iu savve lukim staka clam shells/ batalo conservation areas ya, no eni sign lo recovery nao’
‘Olketa kaikai lo sea barava go daon lo years ya, olketa resources wea barava sell biki lo local market nao barava go daon moa’
‘Last taem savve catchim staka fis, distaem olkta catch ya hem smol nomoa en olketa size blo fis hem smol tu.’
‘Team mi smol, mi save pikim olekta shella saed lo village nomoa bata distaem mi mas padol go lo nara reef aot saed nao fo collectim shella’
Bara biki go doan nao, e.g, Blacklip save staka lo shallow wata bata distaem iu no lukim tumas blacklip lo shallow nao.
‘Olketa resources hem no fitim mifala/ mifala stragol fo collectim enaf shella for selem e.g. Savve spendim 1 week nao fo collectim shella’
‘Bifo hem garem staka shella and fis bata distaem hem hard nao fo mi fising fo selem en fidim famili blo mi/ staka pipol nao lo ples distaem en hem gohet go ap/more eskies from Honiara by business people to compete with us/net fishing that takes small fish size’
‘Staka pipol tumas usim nao olketa marine resources ya.’ ‘last team iu save lukim olketa staka fis, bata distaem iu no savve lukim staka fis lo olketa fising graon ya nao
‘Bifo,olketa resources hem staka tumas, iu savve finisng barava lo front lo village nomoa, lelebet team nomoa iu savve tekem staka fis nao. Distaem, iu mas go aot saed lo aelan aotsaed nao en stap kam long taem bifo iu save catchim fis’
‘Team mi smol, mi save wakabaot lo reef nomoa team low tide en ba mi collectim staka/Outer reef ya garem staka bikifala clam shell bata distaem nomoa nao’
Hao nao olketa changes ya affectim hao iufala Mere stap and waka?
Iufala talem kam:
‘Olketa changes ya hem affectim hao mifala stap en duim waka blo mifala osem olekta mere’
Samfala lo iufala talem kam tu:
‘disfala changes hem affectim hao mifala olketa Mere tekem seleni, so mifala garem lelebet seleni lo hem nomoa’
‘olketa changes ya hem affectim olketa resources ya so iu fala stragol nao fo findim olketa resources ya en taem lukaotim fis, long team tumas’
‘laef hem hard tumas nao fo olketa mere, distaem olketa mas fo fising tu’
The restrictions regulating marine resources
Customary restrictions
Imposed by chiefs and the tribal/customary owners of the resources who may decide to close a reef or limit access or use
Cannot catch certain crabs
Cannot take from marine protected area created by chief
Women are forbidden go to certain areas especially the tabu reefs, islands and sandbanks near these
Women are not allowed to take certain prohibited species of fish
Fisheries restrictions
All year-round restriction on taking turtles
Undersize fish
Undersize shells
Fishing restricted to traditional methods for certain species
Restrictions on taking and fishing within the community agreed marine protected area
Wat nao olketa ristriksons long wanem iu save tek /kajim ?
Tabu lo kastom
Olketa Chiefs en olketa tribal/ kastom owners lo olketa resources savve klosim reef or mekem lelebet pipol nomoa fo go usim reef
Tabu fo catchim samfala difren kaen crab
Tabu fo tekem aot eniting from marine protected area wea chief nao mekem
Mere tabu fo go lo samfala tabu ples osem olketa tabu reefs, aelan en sanbis kolsap lo olketa ples yia
Tabu fo mere fo tekem samfala difren kaen fis wea olketa mek tabu lo hem
Tabu lo Fisheries
Eri year hem tabu fo harvestim olekta totele
Smol bebi fis
Smol bei shella
Samfala tabu lo hao pipol usim traditional method fo catchim difren kaen fis
Tabu lo fising insaed lo olketa ples wea community tok savve fo mekem tabu lo hem.(marine protected areas)
Sources of customary rules
These are not written down:
‘its passed down from our traditional leaders … through family, elders, traditional leaders, community’ ‘custom is from before/its always there’
Or indicated by tabu signs
The rules are mostly made by the male custom chiefs of each tribe, or occasionally by the male elders or others
Some thought custom had changed, others that it had not:
‘ Customs don’t change it’s the people who adopt new ways and don’t respect custom … Custom is always there but we people changed and do not apply custom how we should’
Who is asked about custom?
Others include: Women leaders and youths, Church leaders, the Village committee, the Tribal committee
Hao nao olketa Kastom rules ya hem stat?
Diswan olketa no writem or recordim:
‘Hem pass kam down from olketa traditional leaders… follow kam family, elders, traditional leaders, community’ ‘Kastom hem from bifo kam/Olowe kam hem stap dea nao’.
Or hem show aot lo olketa tabu signs
Olketa chief/ kastom man lo tribes nao mekem olketa rules ya rules ya, or samfala taem olketa olman or samfala narawan
Samfala talem olketa tingm kastom hem change nao, samfala sei nating nomoa:
‘ Kastoms no savve change, olketa pipol nao followm niu fala wei en no respectim nao kastom … Kastom hem stap lo dea Olowe kam nao bata iumi pipol nao change en no followm kastom osem hao iumi shud’
Who nao olketa save askem aboutim kastom?
Samfala narawan nao: Women leaders and youths, Church leaders, the Village committee, the Tribal committee
Who is being listened to
Have you ever been asked for your opinion on the restrictions on fishing/harvesting?
60% of women said they had been asked
89% said they had not
The remainder indicated that they thought this was only a matter for the reef owning tribes
Do you think women have a different understanding of custom from men?
60% thought they had the same understanding
25% thought they had the same understanding but some differences
15% thought they had a different understanding
Are women asked what they know about custom?
85% said yes
15% said no
Why is it important to listen to women’s voices?
90% of those asked (men and women) thought that women should be asked about custom:
‘they should be given the opportunity’,
‘anything about custom women should know’,
‘custom knowledge is being lost and women play key role in transferring knowledge to their children’.
85% of those asked (men and women) said they would you be prepared to share their experience of customary control of marine resources with others
Who nao olketa save herem
Eniwan save askem iu aboutim tingting blo iu lo olketa tabu lo fising/harvesting ya tu?
60% lo olketa mere sei dat olketa save askem olketa.
89% sei no eniwan askem olketa
Olketa leftover ya talem dat olketa tinges diswan hem matter blo olketa tribe wea ownam reef nomoa.
Lo tinting blo iu, iu tingim olketa man en mere garem diferen tingting lo kastom?
60% tingim dat olketa garem sem save en tingting
25% tingim olketa garem sem tingting bata samfala difren lelebet
15% tingim olketa garem difren savve en tingting.
pipol savve askem mere tu aboutim wanem mere save aboutim kastom?
85% talem yes
15% talem no.
Why nao hem important fo herem vois blo olketa mere?
90% lo olketa wea mifala askem (man en mere) olketa tingim dat mas askem mere aboutim custom too:
‘olketa shud garem opportunity too’,
‘eniting aboutim kastom olketa mere shud savve tu’,
‘kastom save hem start fo lus en olketa mere nao playm bikifala key role lo transferem olketa knowledge ya go lo pikinini’.
85% lo olketa wea mifala askem (man en mere) olketa sei olketa save meke ready fo sharem olketa experience lo customary control lo marine resources wetem olketa narawan.
Acknowledgements/ Tok Thank you
The research which was undertaken for this project was funded by the Arts and Humanities Research Council (AHRC), linked to the Global Challenges Research Fund (Grant number: AH/T008385/T), with further follow up funding provided by the University of Newcastle
The Solomon Island researchers involved were Lysa Wini Simeon assisted by Jacob Piturara. The film-maker and photographer was Regina Lepping
Research assistance at Newcastle University was provided by Samantha Johnston and Helen Hampson
The Project was led by Sue Farran (Newcastle University, England) assisted by Jennifer Corrin (The University of Queensland, Australia)
Tok Thank you
Research wea hem lo disfala project ya, hem funded by the Arts and Humanities Research Council (AHRC), connect go lo Global Challenges Research Fund (Grant number: AH/T008385/T), wetem lelebet follow up funding hem kam from University of Newcastle
Olketa Solomon Island researchers wea insaed lo waka ya nao hem Lysa Wini Simeon, Jacob Piturara nao helpem Lysa. The film-maker and photographer hem Regina Lepping
Olketa wea help lo research ya lo Newcastle University hem nao Samantha Johnston en Helen Hampson
Project ya Sue Farran nao hem leadim (Newcastle University, England) en Jennifer Corrin (The University Queensland, Australia) nao helpem hem lo project ya