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

W"
KINSHIP ORGANIZATION IN SOUTH-WEST 95
sister's dadghter in this group is a parallel to the classing of the
1‘ather's sister's son as a “ father " ; the suï¬Åix laulau in the word
nail/ai loulou would seem to indicate that this girl is the youngest
" kind of mother ", since luu is the suffix for a younger brother
or sister, as _in papap I014, father's younger brother, sangg hm,
mother’s younger sister. The reciprocal to nawei and mwei
loulau is, logically, nitimgk wewei, meaning " a kind of child ".1
As in Seniang, therefore, the use of the same term for father's
sister and rnother’s brother’s wife cannot be attributed to a
possible former -injunction of brother-sister exchange marriage,
but rather to the fact that both these women are regarded as
a variety of mother. The classing of the parents-in-law with
the father and mother or mother's sisters, shows an interesting
difference from the Seniang system. However, since the form
of address of the wife's mother is sangg lei, mother's sister, and
not nawei, mother's brother's wife or father's sister, this GROUPING
does not lend weight to any theory of an earlier practice of cross-
cousin marriage, and the fact that the wife's father is called
pomoi, not mituangk, deï¬Ånitely suggests that marriage with the
mother's brother's daughter was never the rule.
(3) In Seniang the elder brother is classed with the great-
great-grandiather in the paternal line. In Mewun, too, people
belonging to .a senior generation are groupcd with the elder
brother, but here it is only those belonging to the class of the
great-grandfather and the father's mother's brother's son and
the mother's father's mother's brother’s son, while the father's
father's father's father is called, logically, “ father." The use
of tmmgk for the father's mother's brother's son and the mother's
father's mother's brother's son is connected undoubtedly with
the characteristic classing of the father's sister's son with the
father and of the mother's brother's children with the children.
(4) Cross-cousins 1 In Seniang it was explained by the native
informant, that the practice of calling the mother’s brother's
children, "children," was the outcome of the habitual custom
whereby a man married his mother's brother's widow. In Mewun
this form of marriage is strictly forbidden, and yet here, too, there
. In this Cbhflbï¬Åï¬Åfln it is intereiting to note that the forms rm um", and
leman er/:1 (mu -lathe: (VDC.], um» =iather (third singular possessive]),
arefouud at L'i.r£vI.t used for the father‘: sister’: son, who ls, as in Mewun,
1 kind oi isuiei-._A. E. D.