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Baining people when the electorate was redrawn to remove the
Kandrian area and to include the Baining in the south Gazelle Peninsula. In the Baining area, around this time (prior to 1974 when he returned to Pomio), Kolman Kintape who was originally from Pomio was managing Warwick Plantation (near the villages of Sunam and Dadul). He was developing magic for making money multiply and ritual knowledge for feeding the dead. Kolman was visited at Warwick Plantation by Koriam and Alois Koki. The history of the Baining peoples is strongly influenced by the seventeenth-century migration of the
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who had tried to start a movement in the Arawe area, and the other by
Bernard Balatape who began a local movement feeding the dead at the Pomio of Kaiton. The movement was instrumental in electing Koriam to the House of Assembly as member for Kandrian-Pomio Open. Later the movement encompassed the
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people who drove the Papuan
Baining from the fertile volcanic regions of the north-east of New Britain. Following the arrival of European colonists, Tolai people had favourable access to Western education and government, enabling further exploitation of the neighbouring Baining. The emulation of
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free of death, disease, reproduction, work and warfare. During the Period of
Government, the living Baining will be able to remove their brown skin to find healthy white skin underneath. Those who give into hedonism during the Period of the Companies will instead find themselves in
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The movement itself was founded by Koriam Urekit upon his election in 1964, following a prophecy made by the Pomio cult leader
Bernard Balatape ('Bernard') the year before. During Koriam's parliamentary career he, Bernard, and his successor Kolman Kintape Molu ('Kolman') were all
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by Pomio Kivung devotees, as intermediaries between the physical and spiritual worlds. Koriam held the Pomio-Kandrian seat until his death in 1978, and successive Pomio Kivung representatives occupied it continuously until 2002.
319:). Devotion to this spiritual plane is described in the language of government (a request for ancestral intercession, for example, is often called a 'report', and its recipients are called 'secretaries'), partly as a kind of
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334:), which are represented by a decorative pole inscribed with the Roman numerals I to X placed in every Pomio Kivung village. These Commandments, followers believe, were taught to Koriam by a white man named 'brother' (
307:), and devotees look forward to joining it after death. Ancestors on this plane also take part in voting during elections, providing success to Pomio Kivung candidates over their opponents. Unlike the Christian
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Western government and the sense of ethnic unity produced by the rivalry with the Tolai provided the bases of
Baining culture that resulted in Pomio Kivung.
342:), in front of a money jar called 'Television'. The spiritual essence of money raised through 'Televisions' is believed to go to the
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311:, this plane is conceptually located underground, as part of a web of metaphors contrasting the material surface or 'skin' (
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to disguise its meaning from
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Lattas, Andrew. "Re‐analysing the
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under the earth, while its 'skin' (material existence) is sent to 'buy government' (
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Lattas, Andrew (2010). Cusack, Carole M.; Hartney, Christopher (eds.).
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Lattas, Andrew (March 2006). "The
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into a single religious system. Its adherents believe in a coming
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movement ("Meeting") is a millenarian movement sometimes called a
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The movement merged two millenarian influences, one belonging to
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practiced among the villagers in the
Baining and Pomio areas in
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You can help by providing page numbers for existing citations.
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Lattas, Andrew (2006). "The Utopian Promise of Government".
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The Pomio Kivung movement incorporates narratives of
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