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114 MALEKULA
THE BEHAVIOUR or RELATIVES
In general the behaviour patterns towards kindred are similar
to those of Lambnmbu and Lagalag. Thus a boy owes deï¬Ånite
obedience to his mother's brother, and, as in Lagalag, he may
not enter the house of this relative (his bimbi vwanmk), though
he may that of his father's sister's husband (bimbi sen vavwe),
from whom also he may take anything that he wants. The
avoidance between brother and sister is the same here as in the
two neighbouring districts, and the same respectful bearing is
observed towards relatives by marriage. It is recorded that a
woman when in the presence of her father-in-law must turn
away her face and hide it by pulling down her head-mat. There
is no mention, however, of any special language being used in
speaking to the spouse's parents such as is found in Lagalag.
The practice of " chafï¬Ång ", called sambsamp, is regulated
between kindred here as elsewhere. It is permissible for a man
to chafi his sister’s sons and wife's brother's sons, but not the
daughters of the sister or of the wife's brother; a grandparent
may also chaff a grandchild. It is interesting to note that this
right of chafï¬Ång is not reciprocated between the above relatives ;
it is only a man and his sister's husband who may jest in this
manner with each other. Sambsamp is not allowed between a
brother and sister, nor between two brothers, irrespective of their
relative ages, nor may a man chaff his wife, his elder brother’s
wife, his father‘s sister, nor his mother's brother's wife.‘ As
mentioned above, also, a man may not sambsamp his mother's
brother or father's sister's husband. It maybe pointed out that,
as in Lan-lbumbu, a distinction is recognized in the matter of
chafï¬Ång between “ close " and “ distant " relatives, for it is only
the true brothers, true sisters, and true father's sister who must
be treated with respect; clan brothers and sisters and the
classiï¬Åcatory father's sister may be chaffed.
‘ The tabu on chafling the wife, and the mother’s brother's and elder brother's
wives, both of whom are women who by the practice of the junior levirate may
easily become wives of their husband's sister's son and husband's younger
brother respectively, would seem to militate against Rivers‘ theory that the
custom of a rnan and woman interchanging chaff was associated with the
possibility or probability oi sex relations between them. (v. Rivers, 1914,
ii, pi 133.)-c. 1-L W.
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