[Note: this transcription was produced by an automatic OCR engine]

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78 MALEKULA
father's sister's daughter, “ younger father's sister â€ù ; While the
fathers sister's husband and the father’s father's sister's son are
called, logically enough, " grandfather.â€ù On the other side of
the family, the children of the mother’s brother are called
" children ", nevutu, and their children are called " grand-
children ". When Tota of Ndawu, Deacon's best informant,
was asked for the term for his mother's brother's son, he replied
that it was mvutu; he then proceeded to explain, without any
“ drawing out â€ù on Deacon's part, that "that thing he no
straight ; [mother's brother] he no belong all same naai mvarav
(generation) belong me. Hold on, I tell you. Pastime suppose
he die, I marry along wife belong him: piccanniny belong
metuan he call me latai (father) ". This is interesting as showing
that the terminology is clearly realized by the natives themselves
. l l
Livere AIMBEL = 2
(Ndawu) i (on Nevet)
All/l‘BON_(‘; = Liimbel Anmum .= Livere
..-|-.(_I_l_[.aau)
Torn H ' " '
TABLE A
Showing dual bond of kinship between Tota and Livere, both of
Ndawu village.
to depend upon the possibility, or rather probability, of marriage
with the mother’s brother's widow.
It necessarily happens, with a classiï¬Åcatory system used in
connection with a social organization of the type described, that
any given individual may stand to any other given individual in
a number of different relationships, according to the path by
which this relationship is traced. As an instance we may take
the mode of address used between Tota of Ndawu and Livere,
a woman of the same village but married to Aindum of Uraau.
On the one hand she is his true father's iather’s full sister;
on the other she is the wife of his true maternal uncle. He has
therefore the option of addressing her, either as aaim, grand-
mother, or as awei, mother’s brother's wife. Actually he calls
her aanu, reckoning the kinship through his father's not his
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