It is used by individuals as a sign of abstinence, a sort of self-inflicted tabu, whenever such abstinence has been the outcome of some quarrel or grievance. The Orokaiva is very prone when his feelings are hurt to punish himself rather than the man who has hurt him; or, perhaps better, to take revenge upon the other party by punishing himself.

Thus, if a man fall out with his wife, he will thrust a sprig of his heratu through his armlet, and while he continues to wear it will receive no food of her cooking. Not that he altogether starves himself into relenting; some friend will cook for him until his mood softens, and then there are interchanges of gifts between the wife’s people and his own, and, as I am assured, invariable reconciliation. Similarly a wife who has been accused by her husband of sponging on him, not working for her keep, will advertise her grief and indignation by wearing her heratu, and will for the time being refuse to eat another taro out of his garden.

A bunch of drooping leaves may be seen tied to a coconut palm in the village. The owner has fallen out with his neighbor over the boundary of his garden. The row of tree trunks which constitutes the usual garden border has been displaced and shows an encroaching and unwarrantable bulge. Therefore he has set up his heratu to indicate that he has been imposed upon, and has broken off friendly relations with his neighbor; he will accept no hospitality from him (and give none) until the matter has been adjusted. Another man nurses some resentment against a near-by village. If he were bidden to a feast there he would go, but with his heratu in his armlet; and when the wooden dish of savory taro was placed before him, he would wave it aside, or lay his heratu upon the food to show that he could not accept the hospitality of those who had wronged him. Then the offender would be put to shame and punished, and be sorry for what he had done.1

1Williams, F.E.n/an/an/an/a, , 116 (Oxford University Press. By permission).