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19 Christian Law, 1891 Heinrich Ziock, [Travel to Villages North of the Mosquito Reserve, April 1891], Missions-Blatt aus der Brüdergemeine (1891): 366–72. This short report comes from missionary Heinrich Ziock, who had been newly stationed at Twappi. It highlights an important dimension of Miskito cultural and political life, the concept of la, a Miskito word borrowed from the English law. Historical records show that the Miskito often debated specific customs, rules, or practices that were often described as la. These discussions ranged from how goods acquired from a raid would be shared with the relatives of a fallen comrade, what right an individual might have to sell resources taken from communal lands, and the more quotidian examples discussed here. The control of cattle and payment for crop damage was a topic of great importance. For example, while at Sandy Bay in 1896, the missionary Reichel visited wita (headman) Wislat’s home and found many people there “making Bip [beef] La.” Such discussions, Reichel suggested, were as important to the Miskito as investments would be to a banker.1 Earlier, at Kukalaya, a Miskito man remarked to Ziock (see no. 12): “You speak just like Blair (a fellow-missionary). When we go to our chieftains to have doubtful matters settled, each one has his own law, and decides accordingly. But you have God’s Word, and all of you appeal to that law, and say the same thing.”2 Yet, as Ziock explains here, consistency of message among the missionaries did not necessarily help the Miskito understand the logic of “Christian law” and to comply with its restrictive and seemingly illogical requirements. 234 | Christian Law [. . .] At a quarter to one we at last reached the landing at Awastara, and happily we were able to stretch our stiffened limbs. After forty-five minutes of wandering across the sun-baked savanna, thankfully, we lay down in the shade of the house where I lived during my residence in this country.3 The house now belonged to our assistant in this land. We had not placed him here, but rather had only confirmed him after some hesitation following his election by the people. He was a black man hailing from Boca del Toro, in Costa Rica;4 his name was Morry Davis, and in his day he, along with another black, a certain Cupit whom we met in Dakura, was the most powerful sukia and the most cunning trickster in the whole country. Since his conversion following the Great Awakening (after which, however, he slid back for a time to his earlier ways), he conducted religious services in the four villages that lie close by here. He shows himself quite sage, speaks well, and is called “guardian ” by the Indians. Still, toward us missionaries he tended be rather syrupy and fawning, and I could place no confidence in him (nor could any of my colleagues), even though in reality I had nothing for which to reproach him. However, it greatly displeased me that he was always ready to pass judgment on someone else, but about himself found little reason for complaint. He only impressed me once, and that was when he recounted to me the history of his conversion, and breaking into tears said to those assembled, “I have been terribly wicked, and because I know what sin is, I beg you so often renounce sin once and for all!” More promising, it seemed, was his colleague Bisenti, a very dignified looking man with white hair and beard, even though he is only middle-aged. He frequently visited with missionaries to deepen his understanding. Bisenti repeatedly urged his countrymen to associate with us, for that way, as he told them, they could learn much. And so we sat outside at ten in the evening under a starry sky that was also illuminated by a full moon. At first our entertainment turned around this heavenly body, and I had to explain to them what a lunar eclipse really is. The Indians for their part offer an explanation that is common among them, something that they call Kati ai skur alkan—that is, “the moon has caught his mother-in-law.” According to an old Moskito law, there exist no bonds between a man and his mother-in-law. The two are not allowed to look at each other, or to converse; indeed, it would have been an unpardonable offense for them even to reside in the same house. This folk attitude [18...

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