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

KINSHIP ORGANIZATION IN NORTH~WEST II3
paternal aunt. In one instance where the Lambumbu and
Lagalag terms differ from each other, Laravat combines both
forms. Thus in addressing the elder BROTHER a man can say
either mamwe sag (cf. Lagalag mama) or tugangk (cf. Lambumbu
tuzmgk). In certain terms, however, it differs from both. In the
generation of the grandparents all are classed together as bumbu ;
there is no distinction between males and females as in Lagalag,
nor between the paternal and maternal grandmother as in
Lambumbu. In the generation of the parents the mother's
BROTHER and the father’s sister's husband are distinguished by
the addition of the words vwanmk and sen vavwe respectively,
and there is no indication t.hat the latter is ever classed with the
grandparents as in Lagalag. Reciprocally there is a distinction
made between the sister's son (m.s.) and the wife's BROTHER's
son, for though both are addressed as metelo, the usual forrn for
the second and third singular possessive of the former is metelï¬Åsdm,
1rielelb's0'n, while for the latter they are, apparently always, mar
ghaliam, mar glzalian. In the generation of the siblings we ï¬Ånd
the unusual feature of a woman addressing her BROTHER by the
same tenn that a man uses for his elder BROTHER, though the word
mammgk, found in Lambuinbu and Lagalag, can also be employed.
The alternative terms for younger BROTHER (m.s.), seno and" mar
selï¬Ånk, are entirely different from anything found in the other
two districts, though curiously enough the second singular
possessive of seno, smam, is the same as the second singular
possessive of the term for mother in Lambumbu. The terms
for afï¬Ånals also differ in many respects from those of the
neighbouring districts. Those for parents~in~law are distinct,
except for the fact that an alternative word for the husband’s
father is balrhan, which in Lagalag is used for the wife’s and
perhaps the husband's father. The use oi the personal name
for the wite’s sister and husband's younger BROTHER is also unlike
the practice of Lamburnbu and Lagalag, and the grouping of the
husband's sister’s son with the hrother’s son (w.s.) and not with
the husband suggests that the terms here are not so fully
“ dependent â€ù upon the marriage with the mother’s BROTHER's
widow as are those of the latter district. In all other respects
where the grouping of kindred in Lambumbu differs from that
of Lagalag, the Laravat system is in agreement with the latter.
I