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ISSN: 1570-0178Volume 3, Issue 5 (9 July 2001) |
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Le pouvoir
se mange entier
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In Scene Four the hunter, played
by Kalwasha, visits the chief's court. In the filmed performance Kalwasha arrives,
greets the chief and offers him game. He delivers a short speech. He recounts
the hunt and cites the chief's order to "look at the belly, not at the
face" of visitors. Mufwankolo accepts the tribute and orders his guard
to cut the meat into pieces. While this is done there is some animated conversation,
the hunter's exploits are recalled and praised. Then the chief distributes portions
of the game among his notables and, with much ceremonial hand-clapping
and greeting, the hunter leaves.
It has been difficult to make a complete and viable transcription of this scene
from the sound recording of the filmed performance. In addition to the many
problems already noted, Kalwasha, who plays the hunter, chose a "folksy"
register of Shaba Swahili (with a recognizable accent and some lexical admixture
from one of the regional languages). During rehearsal, conditions for taping
a transcribable version were much better. There was none of the general background
noise from the people of Kawama village who, in the final performance, responded
with great enthusiasm to this scene and all but covered the dialog. On the other
hand, already in rehearsal Kalwasha had assumed the "old age" register
of speech and his example was followed by Mufwankolo. Both of them "swing"
through the dialog; delivery is at times very rapid and the use of language
is often elliptic when prosody and gestures seem to take over. Also, this scene
had an even more tentative character in rehearsal than some of the others. Several
actors contributed their opinion about its dramatic construction. As in the
rehearsal version of the case of the thief, this lead to back-tracking and numerous
interruptions. For all these reasons, the texts and translations that follow
are even more tentative than some of the others.
| 1. Kalwasha:
[bowing to the chief and clapping hands throughout this exchange of greetings]
kalombo/ Mufwankolo: wafwako1/ Kalwasha: kalombo/ Mufwankolo: wafwako/ Kalwasha: kalombo/ Mufwankolo: wafwako/ Kalwasha: nalikwenda mu pori chefu/ Mufwankolo: eheh! Kalwasha: angaria angaria minasema: nitakulya mi moya? hoho/ acha nifanye kwanza mayele: nipelekea hata sultani nayee awekele kwanza kiloko mu ntumbo/ Mufwankolo: [laughing] wafwako: wafwako/ Kalwasha: kalombo/ Mufwankolo: wafwako/ Kalwasha: kalombo mfumu2/ Mufwankolo: nakwimuna3/ Kalwasha: kalombo/ Mufwankolo: wafwako/ Kalwasha: kalombo/ Mufwankolo: nakwimuna/ Kalwasha: kalombo/ Mufwankolo: nakwimuna/ Kalwasha: eyo/ |
1. Kalwasha:
[bowing to the chief and clapping hands throughout the exchange of greetings]
Chief! Mufwankolo: Thank you. Kalwasha: Chief! Mufwankolo: Thank you. Kalwasha: Chief! Mufwankolo: Thank you. Kalwasha: I went into the bush, chief. Mufwankolo: You did? Kalwasha: Look here, I said, am I alone going to eat? No way. No, I am going to see to it so that I can bring something along for the chief to put in his belly. Mufwankolo: [laughing] Thank you, thank you. Kalwasha: [clapping] Chief! Mufwankolo: Thank you. Kalwasha: Greetings, chief! Mufwankolo: I greet you. Kalwasha: Chief! Mufwankolo: Thank you. Kalwasha: Chief! Mufwankolo: I greet you. Kalwasha: Chief! Mufwankolo: Thank you. Kalwasha: Yes. |
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2. Mufwankolo: mm: hii
nyama yote: iko inaonekana ya mingi kabisa? |
2. Mufwankolo: All this
game, it looks like there is a lot of it. |
| 3. Mufwankolo:
wee mukwetu mu fu: wee: buchasseur bwako mule mu fundi bwako hautabwachaka
hapana/ Kalwasha: eeh/ Mufwankolo: unazekela nazekea paka kule? Kalwasha: eeh/ Bwana Cheko: anakawiya nayo kabisa/ Mufwankolo: eeh/ anakawiya nayo/ Bwana Cheko: mm: mwanaume wa kweli/ Masimango: ...anenda pale mu ile matongo ile/ Bwana Cheko: eheeeh/ |
3. Mufwankolo:
You, my friend, so you are not going to give up your profession as a hunter. Kalwasha: No. Mufwankolo: You just grow old with it. Kalwasha: That's it. Bwana Cheko: He really stays with it. Mufwankolo: Yes, he stays with it. Bwana Cheko: Yes, he is truly a man. Masimango: And then he goes to those places where there used to be villages.9 Bwana Cheko: Yes, indeed. |
| 4. Mufwankolo:
angali/ na batoto yake banamufwata/ ule mutoto mwenyewe ule aliuaka tembo:
eko wapi mutoto yako? Kalwasha: huyu mutoto? Mufwankolo: eh/ Kalwasha: sijue mwenyewe nayee anaikala kamukini ka: ka: kufwatana na hii mukini yetu: anakuwa: anayengala pale pa kiwanza: pale pa masanga njila5/ Mufwankolo: nitamupa bunotable/ mutoto wa kweli/ Masimango: yeye? Mufwankolo: nitamupa bunotable/ Masimango: ule mutoto nayee iko na akili kabisa/ Mufwankolo: mutoto wa kweli/ Bwana Cheko: muko naikala na ule mutoto mu mukini: hamuna wa kulala njala/ Mufwankolo: mm/ Masimango: tena nayee: iko na mashauri muzuri/ Mufwankolo: unazala bantu wa kweli/ Bwana Cheko: oh! kweli/ |
4. Mufwankolo:
He is still [strong]. And his children follow in his steps. Your son, the
one who is a killer of elephants, where is he? Kalwasha: This son? Mufwankolo: Yes. Kalwasha: I don't know, he lives in the little village behind this one. This is where he built [his house] near the open place there by the crossroads. Mufwankolo: I am going to make him a notable. He really is someone. Masimango: That one? Mufwankolo: I am going to make him a notable. Masimango: That young man is very clever. Mufwankolo: He really is someone. Bwana Cheko: If you live with that young man in a village there will be no one who goes to sleep hungry. Mufwankolo: No way. Mufwankolo: Also, he has good advice. Mufwankolo: You have fathered children of value. Bwana Cheko: Yes, indeed. |
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5. Mufwankolo: eh eh eh/
eeeeh: Shebele/ |
5. Mufwankolo:
Yes, yes, yes. [hesitating] Eh, Shebele. Shebele: [kicks his heels saluting] Chief. Mufwankolo: Come here.[Shebele approaches, is given directions] Kneel down. [Mufwankolo pretends to whisper instructions in Shebele's ear] pspspspsps... [then turns to the notables] Notable Tala Ngai, is he here? You just do [the distribution] the way you [always] do it.10 There are three notables. Give each a small piece that will be sufficient. |
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6. [Shebele misunderstands his
orders and Mufwankolo gives directions] |
6. [Shebele
misunderstands his order, Mufwankolo gives directions] No [not that way].
This is the game they brought. You will have three parcels, that's what
I am telling you. You will have three parcels, you give one of them directly
to him, the other... Tala Ngai: I think this is good that way. The way our elder [Mufwankolo] began to explain it ... Mufwankolo: That's it. Tala Ngai: That is to say, the game was received, it was already carried over there [to the chief's place]. [To Mufwankolo] Then you give instructions and send Shebele to them ...?... he goes and brings us [the notables] the meat. Mufwankolo: Right. Tala Ngai: The parcels are of different size. For one notable it is big, for another one it is different. Bwana Cheko: Small. Tala Ngai: After it is distributed we each go our way. Mufwankolo: Yes. |
| 7. Tala
Ngai: bon/ c'est qui fait que: juu ya: nirudie sasa: parce
que minaanza kuona sawa kazi inataka kuwa butamu hapa/ njo kusema: hapa
tunasambisha huyu mutoto hapa/ minamiuliza mbele mwee mwenye kuyua ku mukini
muzuri/ est-ce que bibi ya chefu anapashwa kuwa pale? Masimango and Bwana Cheko: normalement: non/ Tala Ngai: normalement non/ parce muko conseil des sages/ Bwana Cheko: ndiyo/ Tala Ngai: bibi hanako/ Bwana Cheko: eeh/ Tala Ngai: bon/ pale si tutabakia tena kufanya conseil des sages: bibi hanako/ Mufwankolo: eeh/ |
7. Tala
Ngai: Alright. That makes that, regarding the -- but let me back up
now because I begin to see that we are getting onto something good here
-- what I am saying is this: We try the young man here [the case of the
thief]. What I want to ask first from you people who know the ways of the
village well: Must the chief's wife be present? Masimango and Bwana Cheko: Normally, no. Tala Ngai: Normally not, because you are the council of the wise men.11 Bwana Cheko: Right. Tala Ngai: So the wife isn't there. Bwana Cheko: Right. Tala Ngai: Fine, when we stay and gather in the council of the wise men, the wife is not present. Mufwankolo: Right. |
| 8.
Tala Ngai: pale bataleta milambo: bibi ataiona kule bataenda
kuipeleka: parce que ni: ah: inapitia kule/ Mufwankolo: c'est ça/ inapitia kule/ Tala Ngai: pale batakuwa kuleta: pale utakuwa kuleta manyama ile: bibi nayee anaingia mule ndani mule tu/ inatupermettre kila muntu anabebe kifulushi yake: tunazambala/ vous comprenez? Bwana Cheko: donc: munabakia na mbili... Tala Ngai: weye unabakia kwako ku nyumba: na:... Bwana Cheko: na Shebele: na inamfumu... Tala Ngai: bale babwana bale batakuya na ule bwana wa makozi: bakuye bakukutanishe wee ku lupango yako na polushi wako/ utume police sasa kwa: tuite sasa conseil ingine... Bwana Cheko: na inamfumu/ Mufwankolo: c'est ça: oui oui/ Tala Ngai: njo conseil ingine kule/ okay? |
8. Tala
Ngai: When the tribute is brought, the wife will see where they carry
it, because it passes there [at her place]. Mufwankolo: That's it, it passes there.Tala Ngai: When they carry -- when you bring those pieces of meat, that is when the wife gets involved too. That will make it possible for us to have each person carry his parcel and then go his way. You understand? Bwana Cheko: So you are left with the two of them.12 Tala Ngai: [to Mufwankolo] You stay in your house together with... Bwana Cheko: ...with Shebele and inamfumu [the chief's first wife] Tala Ngai: Then those men are going to arrive together with the adulterer. They should come and meet you here in your court together with your policeman. Then you should send the police to call together another council meeting... Bwana Cheko:...with inamfumu. Mufwankolo: That's it, yes, yes. Tala Ngai: So there is then another meeting, ok? |
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9. Mufwankolo: bon/
nani aweza kutaniapo? |
9. Mufwankolo: Alright,
who should be there? [There follows a passage which
is incomprehensible because several talk at once]. |
| 10. [Now
the scene resumes where it was left off: the notables' shares of
game are distributed] Bwana Cheko: kalombo/ eyo vidye/ Mufwankolo: eh/ Bwana Cheko/ Bwana Cheko: eyo vidye chefu/ Mufwankolo: na wee kwanza ukaangarieko muzuri/ Masimango/ Bwana Cheko: eyo vidye chef/ Mufwankolo: na wee kwanza ukaangarie muzuri/ Masimango: ...kalombo/ Mufwankolo: Tala Ngai/ Tala Ngai: kalombo/ Mufwankolo: na wee kwanza ukuangaria muzuri na bamama na batoto/ Notables: eyo: aksanti sana/ Masimango: wafwako: wafwako/ Mufwankolo: eyo/ |
10. [Now the scene resumes where
it was left off: the notables' share of game are distributed, the
chief talks to his first notable] Mufwankolo: You will first have
a good look [at the case]. Masimango. |
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11. Bwana Cheko: chefu/
tunakupikia aksanti mukubwa sana/ |
11. Bwana Cheko: Chief,
we are really grateful to you. |
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12. Tala Ngai: [interrupting
the scene] j'ajoute encore/ |
12. Tala
Ngai: [interrupting the scene] I am going to add something. Bwana Cheko: Yes? Tala Ngai: At the place where you go you are going to taunt me. You say: Do you see Tala Ngai, the one who brings discord to the village with all his talking. But the big parcel was given to him. Bwana Cheko: Yes, that is how it is going to be. The chief... Tala Ngai: ...[gave] the big parcel [to him]. [This is done] so that they should not know it is Tala Ngai who ruins the village. See what the chief does now. [He gives to him] what he should have given to us who are [Tala Ngai's] seniors. Bwana Cheko: Did you see how [big] his parcel was? Tala Ngai: [speaking for Bwana Cheko and Masimango] There are people who see to it that there is order, but he bestows his favors on the one who ruins the village. [Addressing the two] This will be your commentary. [Now addressing the group] They must be seen making [critical] comments in the place where they go to.15 Bwana Cheko: Yes. Tala Ngai: After that they are going to turn the camera back [to the scene and] wait for them to come with this person [who is accused of adultery] Mufwankolo: That's it. |
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13. [Without transition, the
scene resumes] |
13. [Without transition the scene
resumes] Masimango: But what did the chief
have in mind when he did this? |
This transcript is based on the soundtrack of the video recording which, on the whole, is of a very bad quality. Quite accidentally, speakers were in a better position with regard to the microphone than in other scenes. In my own recording of the filmed performance, made from my place among the audience, this scene is all but covered by noise and the spectators' comments.
| 1. Kalwasha:
kalombo mfumu/ kalombo/ [Mufwankolo's response is not audible. A pause follows before Kalwasha continues] sultani wangu: nalikwendela kule: ku kamuhulu kule/ minasema niangarie tu hivi: lupenge kabisa/ Mufwankolo: eh/ Kalwasha: minasema eeh/ leo paka hapa niliona: nalikamata pale nalisimamaka buyana pale/ Mufwankolo: eheh/ Kalwasha: namuntenteka/ njo minasema hapana: habakulyake: unasahabu sultani siku yote banasema unaangaria pa ntumbo? Mufwankolo: [laughs] Kalwasha: hapana kuangaria pa nsula/ Mufwankolo: mukwetu mwanamulume/16 Kalwasha: eeh/ njo vile nilisemaka acha kwanza nikamupelekee nayee sultani: kiloko hata kalupenge/ nayee asikie muzuri/ Mufwankolo: wafwako pale/ wafwako/ Kalwasha: eyoo/ |
1. Kalwasha:
Greetings chief, greetings. [Mufwankolo's response is not audible. A pause follows before Kalwasha continues] My chief! I went to this little forest over there. I told myself, let's just look around [and what do I see?] Some real big warthog. Mufwankolo: Really. Kalwasha: So I say, today, when I was looking around, I caught [some warthog] at a place where I used to stop when I was still young. Mufwankolo: That's so. Kalwasha: And I hit it right. Then I said to myself, no, one should not eat [alone]; are you forgetting that the chief always says: Look at the belly? Mufwankolo: [laughs] Kalwasha: Don't look at the face. Mufwankolo: You, our friend, are a man. Kalwasha: Yes, well, this is why I said [to myself] let me first bring a little of the warthog to the chief, so that he may feel well. Mufwankolo: Thank you for that, thank you. Kalwasha: Thank you. |
| 2. Mufwankolo:
Shebele/ Shebele: kalombo/ Mufwankolo: utakatakata utakatakata bipande bipande: uta: utajuako na banotables/ dis: ingisha mu nyumba/ |
2. Mufwankolo:
Shebele! Shebele: Chief! Mufwankolo: Get busy cutting [the meat] into pieces [so that it can be distributed among] the notables, you know [how].18 Say, get it into the house. |
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3. [to Kalwasha] wee mukwetu
bulumba bwako bule haiyasahabu na sasa? |
3. [Then
to Kalwasha] So, my friend, you haven't forgotten how to hunt, up to this
day? Kalwasha: Right. Mufwankolo: You go on hunting. Bwana Cheko: He is a real man, this one. Mufwankolo: But what about that boy of your's? Don't you have a boy? Bwana Cheko: That little one, the boy who came first. Mufwankolo: That's the one, that little one, that's the one. He is some little hunter. Kalwasha: That is to say he is with his friends after bamboo rats. Mufwankolo: [parts of the following exchange incomprehensible] So, he likes to go hunting ...?... [just like] his father. Bwana Cheko: ...?... like his father. Masimango: He is a chip of the old block19, that child just follows [his father]. Bwana Cheko: Yes, yes indeed. |
| 4. Shebele:
hamufu mwana17/ njo kusema: hapa sasa
tungaliki na ma: na makazi mingi: nitabeba ma: manyama kiloko kiloko ile
nitapeleka ku banotables/ Mufwankolo: eeh/ Bwana Cheko/ Bwana Cheko: vidyee/ Mufwankolo: eh: batakupelekea kwanza mbele/ Bwana Cheko: aksanti chefu: aksanti: sultani wetu aksanti/ Mufwankolo: Tala Ngai/ Tala Ngai: eeh baba/ Mufwankolo: batakupelekea/ Tala Ngai: aksanti baba [clapping his hands]/ Mufwankolo: Masimango/ Masimango: mfumwa/ Mufwankolo: ku nyumba kule/ Masimango: wafwako [clapping his hands]/ Mufwankolo: batakupelekea/ Masimango: wafwako/ Mufwankolo: utasikia kwanza muzuri mbele/ |
4. Shebele:
Chief! That is to say, we still have a lot of work to do now, so I am going
to carry the little pieces of meat to the notables[' houses]. Mufwankolo: Right. Bwana Cheko! Bwana Cheko: Chief! Mufwankolo: The will bring it to your place first. Bwana Cheko: Thank you chief, thank you, thank you, our chief. Mufwankolo: Tala Ngai! Tala Ngai: Yes, baba. Mufwankolo: They'll bring you [some]. Tala Ngai: Thank you, baba. [clapping his hands] Mufwankolo: Masimango! Masimango: My chief. Mufwankolo: [You will get it brought] to your house over there. Masimango: Thank you. Mufwankolo: Above all, you will feel well [after eating]. |
| 5. Kalwasha:
eeeh/ wafwako/ Mufwankolo: eyo/ Kalwasha: kalombo/ Mufwankolo: aah/ Kalwasha: kalombo/ Mufwankolo: mukwetu/ wafwako mukwetu/ endelea paka vile na kazi/ Kalwasha: eyoo/ Mufwankolo: eeh/ salimia mama/ Kalwasha: eyoo/ [walks away with his bow and arrows] |
5. Kalwasha:
[taking leave] Thank you. Mufwankolo: Thank you. Kalwasha: [I greet you] chief! Mufwankolo: Greetings. Kalwasha: Chief! Mufwankolo: My friend, thank you, my friend. Just go on with your work. Kalwasha: I will. Mufwankolo: Yes, and greetings to your wife. Kalwasha: Thank you. [walks away with his bow and arrows] |
| 6. Bwana
Cheko: sikie: si ni mwanaume ya kweli huyu.... Tala Ngai: sultani/ nakuacha kwanza/ Mufwankolo: eeh/ wende kwanza ukumulamukie mama kwanza... Tala Ngai: kalombo... Mufwankolo:...akuwekee mu chungu mule/ Tala Ngai: kalombo/ Mufwankolo: eeh/ salimia bakwetu bale/ Bwana Cheko: sultani/ Mufwankolo: eh/ Bwana Cheko: nawaza na mi tunatangulia kwanza kiloko tukapumuzike/ Mufwankolo: eeh/ Bwana Cheko: tukapate nguvu/ Mufwankolo: muzuri/ vidyee/ Bwana Cheko: kalombo/ Mufwankolo: nakwimuna/ Bwana Cheko: vidyee/ Mufwankolo: nakwimuna na mi/ |
6. Bwana
Cheko: Listen, isn't he a true man... Tala Ngai: Chief, I am leaving you now. Mufwankolo: Right, just go and greet you wife... Tala Ngai: Chief! Mufwankolo:... she should put [the meat] in the pot. Tala Ngai: Chief! Mufwankolo: Right, greetings to our friends. Bwana Cheko: Chief! Mufwankolo: Yes. Bwana Cheko: I think we'll take a while to rest a little. Mufwankolo: Right. Bwana Cheko: So that we get [our] strength [back] Mufwankolo: That's good. Greetings. Bwana Cheko: Chief! Mufwankolo: I great you. Bwana Cheko: Chief! Mufwankolo: I, too, greet you. |
The notables leave the chief and this is where the scene ends in the filmed performance. The part where, in the rehearsal version, Bwana Cheko and Masimango complain about the chief favoring Tala Ngai is left out. Instead, the play continues with the second court case.
1
Of the greeting formulae with which this texts begins (and is liberally interspersed)
neither kalombo nor wafwako are part of the Swahili lexicon. Both
are, however, in the repertory if every speaker of Shaba/Katanga Swahili. The
terms are of Luba origin. Kalombo, a shorter form of vidye kalombo,
(originally used in addressing the deity) is the proper way to acknowledge a
chief (see Van Avermaet and Mbuya 1954: 362). Wafwako
is derived from the Luba verb -fwa, "to die"; literally it
means "I die for you" and is used either as a greeting or an expression
of gratitude (Van Avermaet and Mbuya explain that
derivation, loc. cit. 152).
2 Kalwasha now changes the formula. Strictly
speaking, kalombo mfumu is a pleonasm (mfumu means "chief").
Perhaps it is explained by the fact that kalombo has lost a specific
reference to "chief" and can therefore occur, as a kind of epithet,
together with mfumu.
3 Possibly as a response to Kalwasha's changed
greeting, Mufwankolo now switches the code: nakwimuna, in Kiluba (and
probably in related Luba languages), from the verb -imuna, "to greet"
(see Van Avermaet and Mbuya 1954: 192f).
4 Mpenge is a Luba term for warthog (phacochère
in French); the lu- prefix indicates something big (see Van
Avermaet and Mbuya 1954: 512).
5 The corresponding ECS term is njia
panda, for "crossroads" or a "fork in the road".
Masanga probably comes from the Luba verb -sanga, "to meet"
(Van Avermaet and Mbuya 1954: 572). It is possible
that Kalwasha mentions the crossroad to allude to a place that was traditionally
of great significance in the hunters' society called buyanga.
6 Literally: They should distribute buningi.
But what is buningi? The best guess, after consultation with Kalundi
Mango, is that it is an obsolete expression derived from English "[good]
morning". I translate it as "greeting."
7 Mulopwe is a Luba term, yet another
synonym for "chief" (others being, so far: chef(u), sultani,
mfumu, vidye, kalombo).
8 Fujard is, as it were, a remigrant
loan word. From Swahili fujo, "disorder, trouble", a French
calque is formed (on the model of vantard, soulard, etc.) to mean
"a trouble maker."
9 By mentioning the "forests along the
rivers" (the geographer's "gallery forests") Kalwasha evokes
an important topos of hunting lore. Masimango now follows him when he comes
up with matongo, places where there used to be villages. By their vegetation
(shade and fruit trees, sometimes bananas) these stand out against the surrounding
savanna.
10 There is a sousentendu here: When
meat is distributed it is determined beforehand who receives a bigger or a smaller
share.
11 This is a literal translation of the French
term used in the Swahili text. Referred to is the council of village elders,
of which the chief's wife, although she may be called a notable, is normally
not a member.
12 Sense not clear. Probably he means that
the chief and his wife stay behind once the notables have each gone to
his home.
13 Here is an example of an exchange whose
meaning cannot be reconstructed from the recording except that it is about the
transition from one scene to another.
14 There is a change of reference in the chief's
injunction "to go an look" that might be confusing. Masimango and
Bwana Cheko are told to look into the matter put before them; Tala Ngai is told
to see how his family is.
15 The necessity to intersperse this passage
with remarks specifying who is being addressed illustrates one of the most difficult
problems with translations of this kind: the indexical function of pronouns
which cannot be grasped from lexical or syntactic information alone. During
the event itself the ethnographer can observe clues such as direction of gaze,
body posture, etc. The sound recording may preserve some of these clues (as
changes in volume or tone) but essentially the translator must rely on memory
and imagination in reconstructing the event.
16
Here Mufwankolo switches to Luba.
17 I am told that this is an expression in
Luba corresponding to Shaba Swahili mutoto wa mama, literally "child
of a mother." It expresses appreciation and respect.
18 This is another difficult passage. It is
elliptic and needs knowledge of the context to be reconstructed with some accuracy
(knowledge, e.g., of the fact that the chief intends to divide the portions
unevenly and that he wants this done out of sight).
19 The original has the term mukulukulu
(see Lenselaer 1983: 310) and says something like: "He is the same kind
of bastard as his father"; "bastard" being used in a joking fashion,
in this case even to express admiration.
Van Avermaet, E. and B. Mbuya. (1954). Dictionnaire kiluba - français. Tervuren: Musée Royale de l'Afrique Centrale.
[Scene 1 -The law of the land]
[Scene 3 - The case of the thief]
[Scene 5 - The case of adultery]
[Scene 6 - Revolt in the fields]
[Scene 7 - The chief takes control - Order reestablished]