FESTIVAL_SLICE_EXT_CH12_13.md

world/regions/west_africa/page/FESTIVAL_SLICE_EXT_CH12_13.md

Festival slice extension — CH_12 (west_africa) and CH_13 (south_africa)

Proposal-tier. Four proposed T0_Festival_Registry rows for CH_12 and three for CH_13, in the

register of the landed FST_0001-0016 rows, plus the named gaps and the findings this lane owes the

director. No id is minted here: every festival_id cell reads (DIRECTOR ALLOCATES). No existing

file is edited and no registry CSV is touched by this lane.

Work kind resolved as registry via `python harness/route.py registry --chapter CH_12 --region

west_africa`; its read-set was honoured, and the owning-domain doc for a festival row is the region

page's Section 4 festival-and-daily-life lane under the CH_NN spine node, which is what the rows

below realize.

Derivation

DERIVED FROM:

three seated CH_12 rows anchor on (ile_ife_bronze_city, bandiagara_escarpment,

akan_goldfields_niger_delta), and the absence of any Fon farmland site, which is why row 2 is

held region_level.

cultural_depiction_tier and the inviolate list (Ogboni, Vodun priesthood, Hogon, Ifa and its

practitioners, the Agojie, the Ouidah pythons), which set every CH_12 care_note's floor.

CH12_B03's divine-then-ward, which the Fon field-opening row is the on-ramp to; CH12_B12's Hogon

encounter at Bandiagara, which the dama row seats in a living village.

the Odwira/Adae row frames through the okyeame's spoken constitution.

immersion lane, every beat opt-in and non-gating" (L1055-L1151) — the whole CH_12 festival lane:

the four-day week (L1057-L1061), opening a field (L1076-L1080), Odwira and Adae (L1112-L1124), the

mask festivals and the sigu (L1125-L1132), the Jos Plateau calendar (L1133-L1139).

independently re-attested; § Section 4 (L806-L810, L991-L998, L999-L1002) — the olubaru, the

yasigine, the okyeame and the libation as constitutional opening.

the libation as the staged practice, and its Section-18 hold; § Section 5 (L1290-L1300) — the

annual customs' documentary-distance staging decision, which is why they are a named gap and not

a row.

stool-house entered barefoot on an Adae day; § Section 10 (L2439-L2459, L2488-L2497, L2518-L2526)

— the palace orchestra and the lineage-drumming of an arriving stranger, the Dogon sigu so and

performance-as-recognition, and the Adae eve drums.

rows and the logged akan_goldfields_niger_delta split candidate that row 3's notes ride.

rule and the Akan post-1993-study band, which fix the Section-18 hold in row 3 and the 1930s

framing in row 2.

healing-dance introduction to the Ch 13 /Xam full treatment, which is the trance-dance row's

warrant for existing at all.

site_ids, and the inviolate list that sets the CH_13 care_notes' floor.

departure beat CH13_B13 (the gift and the goodbye, one beat) that every proposed CH_13 window is

checked against for collision. None of the three rows touches the departure, the join, the journal

or the fork.

(L484-L488) — the rule that makes the trance-dance row OBSERVE-ONLY and keeps the eland bull dance

and the rain-making rites unrowed.

L390-L397) — the named /Xam authors and transmission chain, the star and season reckoning, the

Zulu dream jurisprudence, and the care posture that rules the feast and the sacrifice keep their

real weight.

(L601-L622), § Section 13 (L753-L756), § Section 18 (L1024-L1036), § Section 20 (L1085-L1087) —

the amatongo and the abatakati handling, the song catalogue and instruments and the protected-music

note, "Waiting for the moon", the window design, and the page's own closing statement that it did

not build a ceremony.

13-column schema, the window_kind vocabulary, the LW-3 SHAPE-only convention, the citation density,

and four direct precedents cited in the rows: FST_0002 (observe-only, no ceremony content

authored), FST_0003 (field-opening rite), FST_0005/FST_0006 (region_level under a named zone gap;

feast-precedence and assist register), FST_0014 (a real sacrifice kept, sanitizing named as

care-inflation).

(L951-L985) — care means weight and authenticity and never omission; care-tier inflation is itself

a defect; care is collective, not individual; protected property referenced, not reproduced.

and § Ch 13 (L2613-L2619) — the chapter narrative blocks, checked for festival-class substrate.

Neither adds any beyond the region pages; both are recorded here as read rather than as a source

for any cell.

NOT DERIVED (authored judgment, and why it had no canon home):

artefact rather than canon, it carries no repeating-week value, and the substrate names the cycle

directly ("the four-day week"). Minting a vocabulary token is not a canon claim, but it is not

read off a canon line either, so it is declared here and flagged in the row's notes for the

director to accept or fold.

Everything else in every cell below traces to a DERIVED line above.

Proposed rows — CH_12 (west_africa)

CH12-F1 — Divination day (the first day of the Yoruba four-day week)

assemble at the chief priest's house; a repeating short cycle rather than an annual event, and the

chapter's own clock at Ile-Ife (SHAPE only, the day's seat inside the runtime calendar lands with

the LW-3 runtime)

assemble at the chief priest's house, chant praises and produce the special dance music on the Ifa

drum, and the diviner the chapter is built around is where his office puts him rather than where

the player left him; arriving on divination day is a different Ile-Ife from arriving the day after,

so the four-day turn is a real planning surface over the reading at CH12_B01 and the 256-Odu

teaching at CH12_B02; the aludundun drummers who drum an arriving stranger's lineage score the

approach, and what the drums say about the player changes with what the player has done

and the Ifa drum are named as the record names them, and no divination verse, no ese Ifa text and

no ceremonial word is authored; the tradition's own live argument over women in Ifa is carried

unadjudicated by the region page and no NPC holds the correct position, so the day's roster is

never used to rule on it; the Ogboni drums are a hard care line and not an asset, so nothing on

this day shows their carving or voices them; §17.1 collective protection binds and the Yoruba

community is never a combat surface

SRC_00204 — Symbols and Ritual, p. 121]; independently re-attested at Section 4 (L740) [SRC:

SRC_00240, p. 2, p. 3]; the lineage-drumming of an arriving stranger and the Ogboni-drum care line

at Section 10 (L2439-L2459) [SRC: SRC_00204, p. 24, p. 76]

event_triggered, pawukon_cycle, lunar, daily) carries no repeating-week value, and the substrate

names this cycle directly, the same way pawukon_cycle was minted for a named indigenous calendar;

the director may accept it or fold it into a generic named-cycle value if one is preferred

registry-wide. The day's exact seat in the runtime calendar is SHAPE only per LW-3.

CH12-F2 — Opening a field (the Fon soil-consult and the sacrifice to the Earth)

before clearing, the farmer takes a sample of the soil to his diviner, who throws the palm-kernels

to consult on whether the ground may be cultivated, and a favourable answer opens the rite (SHAPE

only, the planting cycle it sits inside lands with the LW-3 runtime)

in the sacrifice to the Earth in which earth from the field is moulded into a human head with

cowrie-shells for eyes; the page's own framing is an opt-in beat that teaches the divination system

through agriculture rather than through mystery, which makes it the low-stakes on-ramp to the

256-Odu casting CH12_B02 teaches and CH12_B03 turns into a weapon against the Ajogun; the rotation

the same record carries is the farming knowledge the rite gates — yams in hills with maize set

among them months later on the reciprocal-nourishment principle, gourds run between the stalks and

beans climbing them, yams exhausting a field after three years and millet never following itself

into a gardening tutorial; the divination is the farmer's own institution and the diviner an

honoured practitioner, never a target; nothing here is back-dated — the source is 1931 fieldwork

published in 1938 and refers to Abomey custom unless the record says otherwise, so the row carries

it as a documented institution of the kingdom per the page's no-false-dates rule; §17.1 collective

protection binds and the Fon community is never a combat surface

Dahomey: An Ancient West African Kingdom, p. 58]; the field rotation at the same lane (L1071-L1075)

[SRC: SRC_00252, p. 58, p. 62]; the fieldwork date and the Abomey-custom scope at Section 18

(L4128-L4133) [SRC: SRC_00252, p. 11, p. 12]

abomey_royal_court is a palace precinct and this rite does not belong on it, so site_anchor is held

region_level pending the build pass, on the FST_0005/FST_0006 precedent. Precedent-matched to

FST_0003 (the Manggarai uma randang field-opening); the window is a SHAPE.

CH12-F3 — Odwira and the Adae (the Akan festival cycle)

recurring counterpart, announced on its eve by the talking drums — this shelf attests that the Adae

recurs and does not state its period, so no cycle length is asserted here (SHAPE only, both windows

land with the LW-3 runtime)

drumming and dancing anyone is free to join, carry the first-harvest offering, or simply listen

while the minstrels chant the community's tradition and the brave deeds of its departed rulers; the

gathering opens with the chief seated among councillors, drummers and minstrels and each lineage

head arriving with his people to greet him ceremonially, which is a standing-and-precedence surface

of the FST_0005 class where reading the room correctly earns standing; on an Adae day the

stool-house is entered with the sandals off and the shoulders bared and the libation is poured onto

each stool, and the okyeame — the office of memory and eloquence who pours and speaks it — is the

door into the Akan spoken constitution that frames the goldweight metrology at CH12_B11

reproduced, and NO ceremonial words are authored for it, which includes the libation's fixed order

of address; the sheep, the drink, the first harvest, the procession to the royal mausoleum and the

black hen sacrificed to signify the removal of all that had defiled the community keep their own

meaning and their sacrificial weight, because sanitizing them into a harvest fair would be

care-inflation rather than care; §17.1 collective protection binds and the Akan community is never

a combat surface

Art, Music and Religious Experience in Libation Pouring of Akan Religion, p. 5, p. 6, p. 9]; the

Adae stool-house at Section 7 (L1928-L1934) and the Adae eve drums at Section 10 (L2518-L2520)

[SRC: SRC_01776, p. 5]; the okyeame and the libation as constitutional opening at Section 4

(L991-L998) and Section 5 (L1337-L1343) [SRC: SRC_01776, p. 4, p. 12, p. 2]

reporting Busia 1954 and Opoku 1970 fieldwork, so the page frames every Akan claim as documentation

of a tradition older than that fieldwork and holds it to the Section-18 window; this row inherits

that hold and does not assert the festival into the 1000-1900 composite present. ZONE-SPLIT

CANDIDATE — the page seats the akan_goldfields_niger_delta envelope on the Niger Delta and reaches

the Akan heartland, roughly 800 km away, inside that same row as the trade web's far end; this row

rides the page's logged split candidate rather than asserting a second box.

CH12-F4 — The dama mask festivals and the sigu cycle

a calendar day; the sixty-year sigu is the great cycle behind them, in which the men return from

the bush with additional wisdom and fertility, and the bulu festival at Sanga is the other named

annual — the sixty-year turn is out of reach inside one traverse and is carried as the frame the

dama sits in (SHAPE only, the recurring windows land with the LW-3 runtime)

theatrical performance in which village youth compete in dancing, behaviour normally frowned upon,

which the record says is exactly why the festival exists; performance is this community's real

currency, since the main source of social recognition is a splendid performance in rhetoric or

dance, so placing well is standing rather than loot; the window seats CH12_B12's Hogon encounter in

a working village instead of a cosmology lecture, and the olubaru — who learn the traditions in a

three-month initiation at the sigu and must recite them at old men's funerals — are the specialists

on the ground beside the yasigine, the women born during a sigu who hold the standing office of

sisters of the masks

referenced BY NAME and never composed, and no mask liturgy, invocation or funeral recitation is

authored; the dama keeps its own meaning as a second burial that resituates the deceased as

ancestors and is never reduced to a dance show; the Griaule record and van Beek's restudy both

stand and the game rules on neither, so nothing staged in this window is presented as the settled

Dogon cosmology; §17.1 collective protection binds and the Dogon community, the Hogon office, the

olubaru and the yasigine are never combat surfaces

Restudied: A Field Evaluation of the Work of Marcel Griaule, p. 8, p. 9]; the olubaru, the sigu-so

initiation and the yasigine at Section 4 (L806-L810) and Section 5 (L1490-L1493) [SRC: SRC_00171,

p. 10, p. 12]; performance as the main source of social recognition at Section 10 (L2494-L2497)

[SRC: SRC_00171, p. 16]

four decades and across villages, which is the page's own warrant for treating this lane as an

institution rather than as a single fieldwork snapshot [SRC: SRC_00171, p. 8]. The sixty-year sigu

is carried as the frame and is deliberately not scheduled as a playable window.

Proposed rows — CH_13 (south_africa)

Read the named gap below before these three. The CH_13 shelf attests no festival by that word and

almost nothing by any other; what follows is the whole of what the class supports there, and two of

the three rows exist as much to put a prohibition on the record as to open a window.

CH13-F1 — The /Xam trance dance

the instruments and an account of a dance and carries no periodicity, so none is asserted (SHAPE

only, and the shape is the whole of what this substrate supports)

Thread-1 treatment is about is met once as a thing the living community does, rather than only as a

painted panel and a mechanic; the /Xam drum, the dancing rattles and the |goin|goin are heard at

ambient distance, the player is never handed a ritual to perform, and nothing gates on attendance;

it seats /Naru's eland-and-potency teaching and Kxao's num-kia standing in the community's own

practice and does not touch the join, the journal, the fork or the departure

documented living tradition that the page records as attested and does NOT build as reproducible

ceremonial content; no ceremony content, no liturgy and no melody attributed to a living ceremonial

tradition is authored in text, audio or animation. Care here is weight and never omission: the

practice is named and its weight is carried, and this row exists precisely so a later pass finds

the prohibition on the record rather than an empty registry to fill. The eland bull dance held at a

girl's first menstruation and the rain-making rites sit under the same rule and are deliberately

NOT rowed

the dancing rattles and the |goin|goin with the archive's account of a dance at Section 10

(L606-L608) [SRC: SRC_00265 — Specimens of Bushman Folklore]; the protected-music note at Section

10 (L620-L622); the Thread-1 continuity from the Ch 10 healing-dance introduction to this chapter's

full /Xam treatment [SRC: docs/spine/CH_13.md L41]

for this rite. The region page's own closing line records that it did not build a ceremony (L1087)

and this row does not build one either. NOT backfilled from another people's record: n/um, !kia and

!gi:/!gi:xa are ratified tier-layer canon rather than readings of this shelf, and no Gǀwi or

Ju|'hoan ceremony detail is imported onto /Xam ground.

CH13-F2 — The /Xam star and season reckoning

and Sirius come out — with the prayer to the young moon as the recurring lunar counterpart the same

archive carries; the archive attests the observance and its sky-anchor and no dates, so this row

asserts no month, no cycle length and no calendar date (SHAPE only, the runtime seat of both

windows lands with LW-3)

country's year is read off the stars coming out rather than off a calendar the player carries, so

arriving before or after the rising is a different Drakensberg, which is the clock role FST_0001 and

FST_0008 play, here played by a sky instead of a village; it belongs to the same knowledge system as

the /Xam presentiment discipline and reads as timekeeping rather than as portent; and it gives the

page's own quietest side surface, the elder waiting for the moon to turn back so he can set his feet

in the path, an actual window to wait on

archive names them and NO prayer text, invocation or ceremonial word is authored; the reckoning is

carried as the page carries it, seasonal timekeeping held as practice and not as decoration and

credited to the /Xam as a knowledge system, never as mysticism and never as an ancient-astronomy

claim; the archive's authority is that it was dictated by named /Xam authors whose transmission

chain it records on the face of the text, and this row rests on that and on nothing inferred; §17.1

collective protection binds

Specimens of Bushman Folklore]; the named /Xam authors and the recorded transmission chain at

Section 4 (L293-L300) [SRC: SRC_00265]; the presentiment discipline at Section 4 (L321-L329) [SRC:

SRC_00265]; "Waiting for the moon" at Section 13 (L753-L756) [SRC: SRC_00265]

so this row cites it exactly as the page does rather than inventing pagination; that is a deliberate

divergence from the FST_0001-0016 "p. N" pattern and is honest, not thin. No cycle length, month

name or date is asserted anywhere in this row.

CH13-F3 — The sacrifice the itongo names (amaZulu)

tells a person in the night what it wishes and names the specific bullock, the dreamer is the chief

of the village, the named animal is killed, the sick man recovers, and the recovery is what shows

the diagnosis was right (SHAPE only)

through the killing and the feast — and the community reads how the player carried themselves; the

real content is the diagnostic procedure the page marks as a civilizational achievement, a named

test with a stated confirmation condition, so the window teaches an epistemology rather than a

superstition and stands beside the /Xam presentiment discipline as this region's second

knowledge-system surface; it is the chapter's honest counterweight to the mine, since a community's

own reasoning is exactly what the antagonist exists to erase

— sanitizing it into a bloodless gathering would be care-inflation and not care, and the region page

rules in its own terms that the feast and the sacrifice keep their real weight; the rite is carried

in the words the Zulu speakers gave the record and no praise, invocation or ceremonial text is

authored; the amatongo are honoured ancestral dead and are never a combat surface, the abatakati

condemned register is not imported into this window, and no accused neighbour is ever offered as a

target; participation is offered and never required, which governs the PLAYER and not the rite;

§17.1 collective protection binds and the amaZulu community is never a combat surface

(L339-L347) [SRC: SRC_01791 — The Religious System of the Amazulu]; the amatongo and the itongo

naming the bullock at Section 5 (L439-L451) [SRC: SRC_01791]; the feast-and-sacrifice care ruling

at Section 4 (L390-L397); the abatakati handling at Section 5 (L448-L451)

through Nkosana Mthembu, the SQ2 military-history lane and the Anglo-Boer window on the high

grassland, none of which is a rowed zone, so site_anchor is held region_level pending the build

pass, on the FST_0005/FST_0006 precedent. NAMING DISCIPLINE — the rite is carried DESCRIPTIVELY and

no vernacular festival name is minted, per the page's standing rule that an unattested local word

inside living-tradition substrate reads as authoritative cultural detail while being uncited; the

shelf attests the procedure and not a name for it, and Section 16 owns the acquisition. The

Callaway record is nineteenth-century and the row carries it at its own date rather than

back-dating it into the pre-colonial baseline.

Named gaps

GAP 1 — CH_13 has no festival lane, and five of its peoples attest nothing at all

The director's grep is confirmed: south_africa.md contains zero occurrences of "festival". The

class exists on that page only as rites, and the sweep for the class rather than the word returns a

very short list. Of the region's named peoples, only two attest anything a festival row can be built

from — the /Xam (three rites, all protected, two of them unrowable) and the amaZulu (one

event-triggered sacrifice). The ǂKhomani, the Gǀwi, the Griqua and Khoekhoe, the Cape Bo-Kaap

freed-slave community, and the Shona and Rozvi attest NO festival-class substrate whatsoever on this

shelf. That is a named §17.1 BUILD blocker and not a backlog item: none of those five gets a row

built out of a neighbour's record, out of the /Xam archive, or out of general knowledge. The correct

discharge is acquisition — the Section-16 MUST-ACQUIRE list already carries Vinnicombe, Lewis-Williams

and Pearce, Smith's Khoikhoi at the Cape and Schapera — and until it lands, five peoples in this

chapter have no festival window and the registry should say so by their absence rather than by an

invention.

Two further /Xam rites are attested and deliberately NOT rowed. The eland bull dance held at a girl's

first menstruation is a living people's puberty rite involving a child, and the rain-making rites are

protected ceremony whose secrets the record itself marks as guarded; both fall under the region page's

protected-ceremony discipline, and rowing either in a FESTIVAL registry would invite exactly the

staging the page forbids. They are named here so the omission is a ruling on the record and not an

oversight.

GAP 2 — CH_12, the Dahomean annual customs: the region's largest festival institution, and it is not rowable

The annual customs in honour of the royal ancestors are the Fon state's central rite, its calendar

hinge, its treasury event and its ancestral cult at once, held always at the close of the harvest —

by any structural measure the biggest festival-class institution on either page. It gets no row, and

the reason is a ruling already made on the page rather than a judgement made here: human sacrifices

were performed at those rites, and the page's staging decision is documentary distance — referenced

and never reproduced, never depicted as spectacle, never playable. No sacrifice is staged, scheduled,

witnessed as a scene or made a beat, and the player never attends one, prevents one, or is rewarded

for either. A T0_Festival_Registry row's own columns — player_participation, gameplay_hooks, a

window the player can arrive inside — are the wrong instrument for material held at that distance,

and writing one would quietly convert a documentary hold into an attendance window. What the player

meets instead is the ceremony's calendar, its politics and its audit: the village chiefs arriving,

the pebble count, the tax fixed afterward, with the rite named as what the year turns on. That is

Section 8 content, not festival-registry content. Named here so no later festival pass rediscovers

the customs and rows them without finding the hold [west_africa.md Section 5, L1262-L1300].

GAP 3 — CH_12, the Ouidah python temple has no ceremonial calendar on this shelf

The chapter's one continuously operating sacred site, the TRADE_01 ancient home base and the Thread-2

anchor, attests no festival, no liturgical calendar and no ceremonial cycle. The page ran the search

and reports the result rather than padding it: python, snake, serpent, Dangbe, dagbe and sacred grove

across the whole dahomey_ouidah pool against a control returning Whydah 117 times, with what survives

being a single dated 1727 fact about royal reliance on the snake deity. The temple's liturgy,

priestly succession and serpent-name are Section-16 acquisition targets. No row is authored for the

temple, and the gap is named rather than filled from the Ch 42 Haitian material downstream of it

[west_africa.md Section 5, L1302-L1311].

GAP 4 — CH_12, the Jos Plateau calendar: substrate-rich, staging-contested, unrowed

The Ngas, Mupun and Mwaghavul festival calendar is the richest single festival source on either page

— the ancestor festival kok nji, the cropping kop, the harvest dyip and the hunt kwat, each with its

dances and songs; the chyer rain dance the women begin in the downpour with their axes until

completely drenched; the nwong masquerade that carries shouted messages to the ancestors and defuses

the grief of loss; and an instrument key of unusual specificity. It is unrowed for three reasons that

stack: it has no zone (the Jos Plateau is one of the "further four" the shelf reaches and the Zone

Catalog seats nothing there), it is held to the Section-18 window, and the page contradicts itself

about staging it — see FINDING 1 below. If the director resolves that contradiction toward

attendance, this is a clean fifth CH_12 row at observe on the FST_0007 precedent (a Section-18

window reached only through the time-fluctuation frame), and the substrate for it is already gathered

at west_africa.md L1133-L1139 [SRC: SRC_01898, p. 1, p. 28, p. 31] and L2499-L2516 [SRC: SRC_01898,

p. 7, p. 9, p. 11, p. 15]. This lane declines to author it under an unresolved page conflict.

GAP 5 — two CH_12 windows deliberately classed out

The Fon market morning (a market beginning about eight, with three working days between markets) is a

recurring economic window rather than a festival, and it belongs to the economy and daily-life lane

[west_africa.md L1062-L1067]. The Ogboni annual ceremonies at which the drums' sides are rubbed with

sacrificial blood are attested but carry an explicit build prohibition — only cult members may see

the carved decoration, and the build never shows that carving and never voices that drum — so no

window is opened on them [west_africa.md L2455-L2459].

Findings for the director

FINDING 1 — a same-page staging conflict on the Jos Plateau festivals. west_africa.md Section 4

(L1138-L1139) rules the Jos Plateau calendar "Held to the Section-18 window; attended, never

reproduced." Section 10 (L2515-L2516) rules that "The festival carries a documented seclusion rule,

which is one reason the build references this material at register rather than staging the ceremony."

Attended-never-reproduced and referenced-rather-than-staged are two different verdicts for the same

festival lane on the same page. This lane did not pick one — it is a page-level care ruling and a

finding for the director, not an edit. Recommendation if it is put to a resolution: Section 10 is the

narrower and better-evidenced statement (it names the seclusion rule as its cause), and the two

reconcile cleanly at observe with attendance staged and no ceremony content authored — which is

exactly what FST_0007 already does for a window-held rite. Under that reading GAP 4 becomes a row.

FINDING 2 — one proposed vocabulary addition. window_kind = four_day_week (row CH12-F1). The

landed vocabulary has no repeating-week value and the substrate names the cycle directly. Accept,

or fold into a generic named-cycle token if the director would rather not grow the enum per-culture;

the row's content is unaffected either way.

FINDING 3 — two zone gaps and one zone-split candidate, none of them new defects. The Fon

field-opening (CH12-F2) and the amaZulu sacrifice (CH13-F3) have no zone to sit on and are held

region_level with the pending-build-pass note, exactly as FST_0005 and FST_0006 are. The Akan row

(CH12-F3) rides a split the west_africa page has already logged itself: the

akan_goldfields_niger_delta envelope is seated on the Niger Delta while the Akan heartland is

roughly 800 km away inside the same site_id. Splitting that site is a spine edit and this lane does

not propose one; the row is written so it survives the split intact.

FINDING 4 — a citation-form divergence, declared rather than hidden. Every landed row cites

[SRC: SRC_NNNNN, p. N]. The south_africa shelf cites its two load-bearing sources, SRC_00265 and

SRC_01791, without page pins anywhere on the page. The three CH_13 rows mirror the page exactly

rather than inventing pagination, and both region-page section and line number are given so any cell

is checkable. If the director wants pinned pages on the CH_13 rows, that is a Section-16 acquisition

task against the printed archive and not something this lane can supply honestly.

FINDING 5 — care adjudications made here, and the reasoning, so none of them is re-derived.

(a) The /Xam trance dance is ROWED at observe rather than omitted, because an empty registry invites

a later pass to build the thing the page forbids, while a row with the prohibition in its care_note

is the record. (b) The eland bull dance and the rain-making rites are NOT rowed at all — a puberty

rite of a living people and a rite whose secrets the record marks as guarded should not sit in a

registry whose columns ask what the player does. (c) The Dahomean annual customs are NOT rowed

(GAP 2) — the page's documentary-distance hold and a festival row's participation columns are

incompatible instruments. (d) The amaZulu sacrifice IS rowed with its killing and its weight intact,

on the FST_0014 precedent and on the region page's own ruling that the feast and the sacrifice keep

their real weight; softening it would be the care-inflation §17.1 names as a defect. (e) The Akan

row keeps the black hen and the mausoleum procession for the same reason.

FINDING 6 — no collision with the slice close. CH_13 is the slice terminus and its closing arc is

the healer's child joining, the journal opening and the departure that gives the realm ward away

(CH13_B01, CH13_B13). All three proposed CH_13 windows are non-gating, write no worldstate, sit at

observe/assist, and are anchored away from that arc: two at the Drakensberg where the join and

the panel teaching already are, one region-level. None of them touches FORK_CH13_A, the journal, the

gift, or the Great Zimbabwe leg. The star-and-season row is the only one with any structural reach

into the chapter, and its reach is a season clock that makes the departure morning a specific morning

rather than a generic one.

**FINDING 7 — no canon conflict found between the spine nodes and the region pages on any material

this lane touched.** Both region pages consume their spine's typed layer correctly on every site_id,

care tier and inviolate list checked here. FINDING 1 is a page-internal conflict, not a

spine-versus-page one.

Generated by harness/site/structure_site.py — the URL path is the repo path. review root