world/regions/rift_valley/page/FESTIVAL_SLICE_EXT_CH10_11.md
Proposal tier. One of four festival-slice extension author lanes under pipeline B7's own named next
step ("THEN extend the registry to Ch 6-13"). Proposes new T0_Festival_Registry rows in the exact
13-column register of the landed FST_0001-0016 rows, which are read-only here. No id is minted in
this document; every proposed row carries festival_id "(DIRECTOR ALLOCATES)". No existing file was
edited and no registry CSV was touched.
Return: CH_10 returns ZERO rows and a named gap. CH_11 returns SEVEN rows and one named gap of its
own (the Baka lane).
DERIVED FROM:
TRUE for the living San traditions; the care floor every CH_10 judgment below runs against.
n/um healing dance is the chapter's BOSS (BE_0010 phases at CH10_B07/CH10_B08), not a recurring
calendar window; rowing it as a festival would double-book the encounter.
calendar surface is anchored anywhere in the chapter's mechanical layer; substrate_sources names
the works as unacquired.
ethnography, no Sandawe ethnography, and no Rift pastoralist ethnography in this corpus."
rests on real ethnography, and nowhere near enough to build a healing dance, a four-step protocol,
or a boss on. No practice detail, no dance structure, and no healer-role term enters this page from
those relays."
Ju|'hoansi, Hadza, Sandawe and Maasai statement.
Hadza seasonal-round festival would land squarely in.
either, because the corpus attests none"; the Maasai age-set ceremony question is already ruled.
Lee, and Hadza/Sandawe ethnography, all unacquired, all naming the substrate a festival row needs.
night and the Bwiti vigil as the chapter's own staged rite surfaces.
cultural_depiction_tier elevated; HL_0007 reference-not-reproduction on the Bwiti passage.
as the season on arrival, two months, camps claiming honey trees, the nights running to song.
and its week of song, the honey claim-mark property system, the chameleon's honey-cry.
at harvest, the doubled reading of the village wedding, and the nkumbi boys' initiation read from
both sides.
the molimo, referenced and never reproduced, including the explicit no-forbidden-object design
decision.
the eboga passage referenced and never reproduced, MBiri kept distinct from Bwiti.
in the morning hours, the region's conflict-resolution institution.
women's walking-chorus technique, the ngbengbe honey-season cross-rhythms, the ngombi harp as a
body, the three-part engosie night, obango, and the Fang secular dance history.
to the meat, and the vigil at the edge as region-scope seeds these rows sit under.
documented Bwiti is twentieth-century and shares the colonial fluctuation stratum with the Free
State station; and the honey season and the rains as the two attested seasonal states.
and empty-bounds notes carried into the rows.
to nothing on this shelf, which is why the Baka lane returns a gap rather than rows.
L961, L963, L969, L971, L977) — care means weight and authenticity, never omission or rated-G
sanitization; care-tier inflation is a defect; care is collective; protected property is referenced,
not reproduced; and the hard-line floor including no child harm.
window-is-a-SHAPE discipline, the participation vocabulary, the citation density, and the two
precedents these rows lean on hardest: FST_0002 (observe-only where the corpus attests a name and
no practice detail) and FST_0007 (a rite reached only through a time-fluctuation window, with the
stratum carried in notes).
NOT DERIVED (authored judgment, and why it had no canon home):
never the ordeals — the page carries the rite and its severity but does not state a player surface
for it, and the CVD §17 child-harm floor makes the boundary a ruling rather than a transcription.
Named in Findings for director confirmation.
and two-month length are the source's own record; that the registry's existing calendar_annual
vocabulary is the right bucket for a seasonal round rather than a named festival is my reading of
the vocabulary, flagged in the row's notes.
Row count: 0. This is the correct return, not a shortfall, and the register expects it.
The class sweep, not the word. A director grep found zero occurrences of "festival" in
rift_valley.md before this lane opened; that alone proves nothing, so the page and the spine were
swept for the CLASS — rite, ritual, ceremony, feast, dance, initiation, seasonal round, first-fruits,
communal gathering, healing dance, harvest, calendar, year, honey, age-set, moran, and the named
Maasai and Hadza observance vocabulary. Every hit resolves to one of three things and none of the
three is a festival window:
phases at CH10_B07 and CH10_B08 (docs/spine/CH_10.md L96, L134-143). It is an encounter, not a
recurring window, and the spine gives it no cycle, no season and no calendar placement.
Zone Catalog zone (rift_valley.md L72), not an observance.
initiation or ordeal is authored for either, because the corpus attests none, and the moran is
never reduced to a warrior costume" (rift_valley.md L524-525).
Why no row is authorable, in the page's own words. The region page is a declared substrate-census
page and its census is the finding. There is no Hadza ethnography, no Sandawe ethnography and no Rift
pastoralist ethnography in the corpus at all (L286-287). The entire Ju|'hoansi surface reaches the
corpus as three relayed secondary sentences behind an older exonym, with Katz's Boiling Energy
appearing twice as a bibliography line and never as content (L307-318), and the page states the
consequence directly: enough to confirm the practice is real, "nowhere near enough to build a healing
dance, a four-step protocol, or a boss on. No practice detail, no dance structure, and no healer-role
term enters this page from those relays" (L320-323). A festival row for the n/um dance would author
exactly the practice detail, cycle and structure the page refuses — cycle above all, because a
festival row's load-bearing cell is window_spec and the record supplies no window.
The FST_0002 test, applied and failed. FST_0002 (Patika) is the registry's precedent for an
observe-only row where the corpus attests a rite the game may not reproduce; its own notes state the
bar — "the corpus attests a name, an annual cycle and a place, no more." Rift Valley clears none of
the three. There is no attested festival name, no attested cycle, and no attested observance place.
An observe-only row here would be an empty row wearing the precedent's clothes.
The care reason, which is the decisive one. CH_10 is cultural_depiction_tier high with
author_in_loop_required TRUE (docs/spine/CH_10.md L12), and the specific defamatory trope this
chapter is structurally exposed to is the living-fossil reading of a present-tense forager community
(rift_valley.md L346-349). Inventing a seasonal round or a communal observance for the Hadza — the
people with literally one corpus occurrence, and that inside an encyclopedia of ancient Egypt
(L282-284) — would land in the exact centre of that trope. Backfilling one from another people's
record is barred twice over: by the RR-12 de-flattening that keeps the /Xam, //Gwi and Ju|'hoansi
distinct (docs/spine/CH_10.md L210), and by the page's own false-friend warning about cross-people
conflation manufactured out of an artifact (rift_valley.md L481-487). This is a §17.1 BUILD blocker,
not a backlog item, and it matches the bestiary-lane census precedent exactly.
BLOCKER — the acquisitions that unblock this chapter, in the page's own priority order
(rift_valley.md L1026-1050):
Biesele; Lee. HIGHEST PRIORITY on the page's own ranking, and the works that would carry any
healing-dance window, cycle or occasion.
seasonal-round or communal-gathering festival would have to come from.
but the only route to any observance attached to a panel.
Re-run instruction. When the Marshall/Katz/Biesele/Lee block or the Hadza/Sandawe block lands, re-run
this lane against the re-scanned page. Until then rift_valley contributes zero festival rows and the
register carries the gap on its face. Note for the re-run, taken from the page's own second-pass
lesson (L1071-1074): ask for the corpus's index labels and older spellings as well as the peoples'
own names, or the scan cannot match and will report a zero that is not one.
Every row below is one proposed T0_Festival_Registry record, given as its 13 columns in schema order
with full cell prose. festival_id is "(DIRECTOR ALLOCATES)" on every row; the bracketed lane label is
a handle for this document only and is not a column value.
death, a bad hunt or a run of misfortune means in this cosmology, and it is raised when the world is
going well too so the forest may share the happiness; once raised it runs night after night from
evening into the small hours and grows more serious toward morning, and it ends when the presence
departs with the instrument as its voice recedes into the forest (SHAPE only — the trigger set and
the run-length land with the LW-3 runtime)
swinging them down to touch the ground, laying a fiery path for it to follow; it circles the camp
several times, comes to rest by the fire singing quietly, then moves off as the tempo increases; the
player may take a place at the fire, may hear the song whose few words say simply that the forest is
good, and holds the night's own discipline that no adult male may sleep while the molimo is singing
— a stay-awake state, read by the camp and shifting standing, and never a fail-state or a gate; the
molimo-night cue is the region's adaptive music bed and the night is the chapter's L2 cosmology
taught by being in it rather than by being told it
waking and never an exorcism: the night is never scored as horror, no malevolent forest-being is
imported onto Mbuti ground, and the deliberate absence of one is the ethnographic point rather than
a missing boss. The instrument is referenced and never reproduced, no consecrated performance is
sampled, and the game stages NO see-the-forbidden-object beat — by day the trumpets are immersed in
the river above the bathing place so the women do not see them and the women play the same game of
pretending not to know, and that shared pretence is respected from both sides as the tradition
maintains it. §17.1 collective protection binds; the molimo's keepers are benevolent offices and
never targets
Section 10 (documented instruments) [SRC: SRC_00253, p. 77, p. 79, p. 83, p. 86, p. 145-146]
is the recurring window it belongs to. ZONE NOTE — baka_camp_molimo_ground is the spine's COMPOSITE
site row fusing the Baka camp of the western basin and the Mbuti molimo ground of the Ituri several
hundred kilometres apart; the molimo half is Mbuti and is cited to the Ituri record, and if the zone
splits at the build pass this row follows the Mbuti half. The composite is a spine-owner call the
region page already flagged and this row does not resolve it
the hunting bands split into small units, each unit claims honey trees for its own by tying a vine
around the base or leaving some other sign that all others respect, and the nights run to song
(SHAPE only — the season's placement in the year lands with the LW-3 runtime)
property mechanic: a mark binds without an owner present and without writing, so the whole system
rests on being respected unobserved, which is what the marked-tree seed turns on; gathering opens on
honey in season, with combs eaten whole with the grubs, dipped in water for a sweet drink, or coming
fermented and mildly intoxicating late in the season; the chameleon's long drawn-out night cry high
in the trees is the in-world tell that honey is near; ngbengbe sticks are clapped together in complex
cross-rhythms by boys and girls alike through the season's nights; and because the band splits into
small units the net-hunt line is simply not available while the season runs, so the season changes
what the player can do rather than how the forest looks
practice, and it is staged at full specificity: the fermented late-season comb is carried rather than
scrubbed, and the claim mark is shown as a property system with real authority rather than as quaint
custom. The chameleon tell is held as the forest people's own knowledge and the ethnographer's note
that chameleons make no such sound stays authorial — in-world the tell works, and neither register
collapses the other. §17.1 collective protection binds
honey system) + Section 10 (percussion) + Section 18 (seasonal display) [SRC: SRC_00253, p. 17,
p. 236, p. 242-243, p. 243]
choice while recording that the season exists and behaves this way on the source's own authority;
this row carries the season, not the arrival choice. window_kind calendar_annual is reused for a
seasonal round rather than a named festival day — the annual recurrence and the two-month length are
the record's, the vocabulary fit is this lane's reading and is flagged for the director
and rebuilt around the carcass because that is easier than bringing the elephant to the camp, and a
week of singing and dancing and no hunting follows, during which the farming neighbours come (SHAPE
only — the week's internal beats land with the LW-3 runtime)
relocating as a systemic event rather than a cutscene; the week suspends the hunting economy
entirely and opens the region's one real trade window as the neighbours arrive to barter, so carry
the trade honestly in both directions for standing, take a share and stay out of the arrangements,
or broker the meat to the villagers over the camp's head; the division-of-the-kill law governs every
share and the band's own documented offence is taking what is not one's due; the nights are the
women's overlapping-entry chorus with its held notes, its hard collective cutoff, and the listened-for
echo the forest sends back
consequence: the settlement moves, the economy stops, the neighbours come. Softening it into a
bloodless celebration would be care-inflation rather than care. The hunt belongs to the Mbuti and the
player assists or does not — participation offered, never required. Both communities in the trade
window are protected and neither is the chapter's antagonist; the barter relationship keeps its
documented bitterness rather than being smoothed, and is never resolved by making one side a villain
camp that moves to the meat" [SRC: SRC_00253, p. 20, p. 126]
ituri_canopy_net_hunt; this row is the festival-layer window that seed sits inside, not a second
quest. Stratum: pre-civilizational continuous, the chapter's present, not a fluctuation window
three-part night — Efun engosie, then Nkong engosie, then Mesoso or Meyaya engosie — closing with the
harp danced out to its chamber and a communal meal of manioc and plantain; the record gives the
night's internal structure and no calendar placement, so the window is the chapel convening (SHAPE
only, exact schedule lands with the LW-3 runtime)
harp is a body, its support post the Sister of God's backbone, the keys her ribs, the strings her
sinews and the sounding box her stomach, with a white half and a red half, four male lower strings
and four female upper; the chapel around it is a legible cosmology whose central pillar is an axis
mundi pierced by a birth hole and a death hole, with the eight sacred trees matched to the eight
strings; the antelope horn is blown as the first alert to the ancestors; after midnight the obango
drum-danced sequence whirls around the central spot and touches the pillar; and the morning is the
real design object, because the chapel is then deliberately turned into a council house for hearing
complaints and conflicts, timed to the hours when the membership is in a weary euphoria in which even
the most argumentative spirit is subdued — an institution of a very high order and the player's
clearest readable surface here
scored as intoxication, and no protected sacred music sampled, transcribed or notated from a corpus
of upwards of two hundred songs that varies chapel to chapel and week to week. The ceremony's own
meaning is carried as the tradition's own account — Bwiti leaders say their religion is a religion of
the forest, devoted to re-establishing communication with ancestors who wander in the forest — and is
never restated as a fact about the Baka or the Mbuti. The nganga, the kambo, and the father and
mother of eboga are benevolent offices and never targets; no named practitioner from the record
enters as a character. §17.1 collective protection binds and MBiri is kept a distinct institution,
never merged into Bwiti
conflict-resolution technology) + Section 10 (the ngombi harp) [SRC: SRC_00179, p. 356, p. 412,
p. 438, p. 473, p. 489, p. 515, p. 522, p. 590]
the Bwiti this shelf documents is a twentieth-century religion whose branches date to living memory,
and that the chapel and the Free State station therefore belong to the SAME colonial-era stratum; the
window is reached through that stratum and never through the pre-civilizational-continuous layer.
ZONE NOTE — lope_bwiti_ceremony_ground carries a canon latitude and no canon longitude, so its
zone_bounds are deliberately empty pending the terrain pass
passage runs across three days, and it closes when the forest drum tells the waiting village whether
the initiate has recovered his life (SHAPE only — the vigil's shift structure lands with the LW-3
runtime)
guard the sleeper across the three days, and gather and prepare what the kambo and the father and
mother of eboga ask for; the three paths the region already carries are keeping the vigil to the end,
withdrawing and waiting elsewhere, and pressing to be given the passage — which is refused, and the
refusal is the point; SQ5 advances entirely through the witness-and-support role; the forest drum's
word is the resolution beat and the returned healer is met by whoever stayed
never scripted, and the player-character never ingests eboga and never undergoes it. The record's own
account of the danger is carried at full weight and never as spectacle — it was said that many die,
taken permanently by the ancestors and never returning, and the villagers waited on the drum — and
that danger is precisely why the vigil matters. Nothing about the passage is played for a trip effect
and the alkaloid is a real subject of modern study, not sensation; the substrate is never a player
consumable. The chapel's access is the end of a chain rather than a door the player can push, which
is itself the care mechanic
Section 13 seed "the vigil at the edge" [SRC: SRC_00179, p. 305, p. 522-523]
lope_bwiti_ceremony_ground; the beat stages one passage, this row is the window it belongs to. Held
DISTINCT from Row C11-D: in Bwiti the initiation is peripheral to the night-long cosmogony, and the
record separates the two, so they are two rows and never one. Same colonial-era fluctuation stratum
as Row C11-D
attended by forest boys under the old barter-and-obligation relationship; the window the player meets
is its aftermath, when the initiates return and the two communities say two different things about
what has just happened (SHAPE only — the occasion's cycle is not attested on this shelf and lands
with the LW-3 runtime or with the acquisition, whichever comes first)
nkumbi places the initiate permanently under the authority of village ancestors, the forest boys
deliberately flout its taboos afterward to prove to themselves that nothing of the sort has happened,
and the forest fathers openly deplore the severity of the ordeals while granting that the toughening
is salutary — three positions the player can hear, none of which is corrected by the game; it is the
sharpest instance of the region's larger pattern, in which a village wedding performed over a forest
couple binds them to village ancestors in the villagers' reading and is no more than a formal
betrothal in the couple's, and everyone goes away satisfied; the same relationship runs the other way
at the forest edge, where older villages gave first-fruits at harvest because the forest people were
there first, and received meat and honey in return; standing shifts with which reading the player
carries into the next conversation
content is authored, no ordeal is staged, and the player is never a participant and never a witness
to the rite itself — the CVD §17 hard-line floor bars child harm and that floor is not this lane's to
loosen; the observe surface is the aftermath and the argument. Within that boundary the material is
carried rather than scrubbed, because omission here would be care-inflation and would erase a real
institution: the severity is named as the forest fathers themselves name it, and the friction between
the two communities keeps its weight and is never resolved by making one side the villain. BOTH
communities are protected under §17.1 and neither is the chapter's antagonist, which routes entirely
through the Free State apparatus
sides) + Section 4 (represent-with-care posture, the severity of the nkumbi ordeals carried not
smoothed) [SRC: SRC_00253, p. 181, p. 195, p. 201-202, p. 212]
the six spine sites plus two page-authored ambient reaches, none of which is a village, so
site_anchor is held region_level pending the build pass. NAMING NOTE — the farming communities are
carried descriptively because the shelf's two largest sources are colonial-era and one of them calls
them by a racial term; HL_0006 binds and no term from those sources reaches a surface. Stratum:
pre-civilizational continuous
two facing rows of huts, convened on the village's own occasion rather than on a calendar the record
supplies; the documented sequence of forms runs belebele, with men lined along one side of the court
and women the other, calling each other out to the centre, then elong, which brings in balophones and
sets a circle of men turning inside a circle of women, then ball, elaborated from elong under modern
pair dancing with drums, bottles, accordions and guitar, and manzang, in which the balophone
troubadour teams both play and dance (SHAPE only, exact window lands with the LW-3 runtime)
the record documents a visiting outsider being met by an improvising woman song leader with a line the
women answered, so the protagonist's arrival is sung about rather than explained; the call-out to the
centre is an opt-in participation loop read by everyone present and shifting standing; the court
itself is the venue the region's architecture already builds, a long narrow strip between two rows of
continuous raffia-and-bark huts with the men's council house at either end; and the sequence of forms
is a legible clock — which dance is being danced tells the player which stratum they are standing in
without a UI element
this region's set: it is staged as ordinary living pleasure at full specificity, with its modern
instruments and its modern forms intact rather than filtered back toward an imagined older purity,
which would be its own kind of falsification. The improvised song about the stranger is the culture
greeting a visitor on its own terms, never comic relief. No stereotyped descriptor reaches any
surface and the Fang are self-named throughout; §17.1 collective protection binds
Section 4 (the Fang settlement and lineage system, the nsung court) [SRC: SRC_00179, p. 121, p. 146,
p. 162]
the ball and manzang forms are explicitly modern, so the window is reached through the Section-18
colonial-and-modern Gabonese stratum alongside Rows C11-D and C11-E. ZONE GAP — the Zone Catalog
carries no Fang village or nsung zone; site_anchor held region_level pending the build pass
Stated in full above. Zero rows; a §17.1 BUILD blocker rather than a backlog item; unblocked only by
the Marshall/Katz/Biesele/Lee acquisition and the Hadza/Sandawe acquisition the region page already
ranks first and second.
Every one of the seven proposed rows is Mbuti, Fang, or the forest-edge farming communities. Not one
is Baka, and that is a finding rather than an oversight.
The chapter's most obvious Baka festival row would be the Jengi forest-spirit ceremony, which Ndumu
(CHAR_0078) is canonically the keeper of, which the spine names in its folklore facet, and which the
faction table already gives a mechanic for — access to observing it is gated by RESTRAINT rather than
by integrity band, the region's most protected content opened by not reaching for it, which is a
mechanic worth building exactly as written. It is not rowed here because the region page's
positive-controlled probe returned nothing: a search for the Baka masked forest spirit came back with
the Mbuti molimo and the Fang nyas and Ngi instead, and liquindi and the Baka pharmacopoeia vocabulary
returned nothing at all. The page records all three as canon-asserted and substrate-free, and its
naming discipline bars any of them gaining one word of ceremonial, musical or botanical content from
this shelf.
Rowing a Jengi festival from this evidence would mean authoring a Baka ceremony out of an Mbuti record
and a Fang record — the exact cross-people backfill the RR-12 de-flattening and the region page's own
naming rule exist to prevent. The correct return is the gap.
BLOCKER: Bahuchet on Aka and Baka ethnobotany, Sarno on Baka polyphony and liquindi, and Lewis on
Mbendjele tradition. Two of those three already sit on the region's MUST-ACQUIRE list for other
reasons, so the Baka festival lane rides an acquisition the region is already waiting on. Re-run this
lane for Baka rows when they land.
declared substrate-census page whose census is the finding; the festival lane is the fourth or fifth
lane to hit the same wall, which is itself the signal. The Marshall/Katz/Biesele/Lee block is the
single acquisition unblocking the most stalled lanes in this region.
as an observe-only row whose surface is the AFTERMATH and the two communities' contradictory
readings, with NO ordeal content authored and the player never a participant or a witness to the
rite. The reasoning ran both directions as the doctrine requires: omitting a documented institution
the region page explicitly names as carried-not-smoothed would be care-inflation and a defect, while
authoring ordeal content on minors would cross the §17 hard-line floor, which is not mine to loosen.
The row is the narrow shape that satisfies both. If the director reads the floor as barring the row
entirely, cutting it costs nothing else in the set — no other row depends on it.
own explicit design decision about the molimo's by-day restricted visibility and the shared pretence
on both sides of it. This is the page's ruling carried, not mine, and it is recorded here because
the beat is exactly what a later build pass would reach for.
single-handed elephant kill rather than scrubbing either. Both are the LW-5 charter's own test —
sacrifice and hard material staged with their meaning, sanitizing counted as care-inflation — and
both are named here so the director can veto rather than discover.
reachable only through the Section-18 fluctuation window, because the region page's own finding is
that the documented Bwiti is a twentieth-century religion sharing the colonial stratum with the Free
State station. The registry has no era or stratum column, so I followed the FST_0007 precedent and
put the stratum in notes. RECOMMENDATION: if the Ch 6-13 extension lands more fluctuation-only rows
across the other three lanes, a stratum column starts earning its keep — but that is a schema
change under the REGISTRY_ROW_STRUCT_SPEC naming law and a director call, not a lane's.
no forest-edge farming-village zone and no Fang village or nsung zone; the catalog's eight rows are
the six spine sites plus two page-authored ambient reaches. Separately, Rows C11-D and C11-E sit on
lope_bwiti_ceremony_ground, whose zone_bounds are deliberately empty because the site has a canon
latitude and no canon longitude — a real dependency for any festival that needs a placed venue.
baka_camp_molimo_ground, the spine site row that fuses the Baka camp of the western basin with the
Mbuti molimo ground of the Ituri several hundred kilometres apart. The region page flags it as a
spine-owner call. The row's prose keeps the two peoples' material strictly separate and follows the
Mbuti half if the zone ever splits, but the underlying fusion is a canon question for the director,
not a lane's edit.
CHAR_0082 "Metogo, the Bwiti initiate-guide" carries the name of a real Fang nganga and chapel leader
named repeatedly in the ethnography — the same class RR-12 closed on the Ituri side when Kenge became
Apenda and Moko became Ndumu. Rows C11-D and C11-E were written to reference the OFFICES (the kambo,
the father and mother of eboga, the nganga) and never CHAR_0082 by name, so they survive intact if
the director applies the RR-12 remedy consistently.
two calendar_annual — and mint no new kind. The one vocabulary stretch is calendar_annual on Row
C11-B for a two-month seasonal round rather than a named festival day; it is flagged in that row's
notes and is the only place a new kind (a seasonal_round) would have been arguable. I did not mint
one, on the mandate's own bar that a new kind needs the substrate to attest it, and the substrate
attests a season rather than a naming.
(molimo, five page-cited passages), C11-D (engosie, eight), C11-E (eboga vigil, spine-staged plus
the page's own seed), C11-B (honey season, four passages plus the page header), C11-C (elephant
kill, two passages plus the page's own seed), C11-G (Fang dances, three passages), C11-F (nkumbi,
four passages but the thinnest player surface by design).
no existing file edited, no id minted, nothing committed.