Distribution of moali

On the next morning, ten of the cattle brought by the guests were slaughtered to provide meat for the feast and to enable the sponsors to send pieces of meat home with the external guests later. At the conclusion of another feast on the following day, the distribution of the moali gifts took place, as I have described it in the context of cremation and bur. Izikowitz describes three transactions.

First, Sukro Kirsani, who had celebrated gotr for his father, gave a brass pot and a brass plate to his MB (his father’s WB) from Tukum, who had brought a buffalo. Second, Sukro’s wife gave moali to her HFZ, because her mother-inlaw - the sister of the buffalo-giver from Tukum - was dead, as Izikowitz (142) explains. Third, a sponsor from the Pujari group, who performed gotr for his de?ceased father, gave a brass pot to his MB from Tikrapada, who had likewise brought a buffalo. In this case, it is not clear from the text whether the MB of the deceased or of his son, the sponsor of the ritual, is meant. In view of my own experiences and the situation already described for bur, it was probably the deceased’s MB. However, the moali gift first mentioned went explicitly to the sponsor’s MB (see above). Izikowitz consequently concludes:

Thus, in the family who gives a Gotr, the husband gives a moali to his mother’s brother, from whom he has received a buffalo, and his wife gives a moali to his father’s sister, in case her husband’s mother is dead. (142)

Izikowitz’s remarks on his second gotr example are limited to a few supplementary aspects. He briefly describes how moitr from the village of Gorihanjar bring stone slabs to the village of the gotr sponsors; as moitr, according to the author, they do not bring buffaloes (143). The sponsors’ village, inhabited by Parenga, is named Kichop. Izikowitz does not reveal to whom the sponsors gave their fourteen official buffaloes. One Sukro Boronaik from Gorihanjar, whom Izikowitz likewise identifies as moitr,1'12 informally received a total of four buffaloes, a gift that he would have to reciprocate later as a gotr sponsor. Without discussing Izikowitz’s interpretation here, I will next summarize with the necessary brevity Pfeffer’s description of gotr as he has observed it.

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