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[Note: this transcription was produced by an automatic OCR engine] ‘ i 1 , . ,I20 MALEKULA father's sister's daughter’s daughter being called vavzwe, like her mother and grandmother, while the father's sister’s daughter's son is addressed as a " kind of father “ tetlalo. In connection with this same extension of terms to people of three generations it is interesting to notice that the father's father's sister's daughter's son is called by the term for grandfather, and that reciprocally the mother’s mother's brother’s son's son is called grandchild. It has been suggested by Rivers 1 that the grouping of the paternal cross-cousins with the father and father's sister and of the maternal cross-cousins with the children is the outcome of a regular and recognized practice whereby a man married the widow of his maternal uncle. That such a union is permissible in Seniang we know, but as has already been pointed out, it is prohibited in Mewun where the same classing together of relatives obtains. Among the Big Nambas, too, this marriage is not allowed, and the mother's brother's wife is even called a " kind of mother â€ù (;15e;‘>e vlelekh). The peculiar extension in Malua of the terms tate and vavwe and of natiik, nï¬Åghepï¬Åk, and puqï¬Åu to include people no less than three generations, and of several different clans, cannot be explained on the basis of an hypothetical form of customary widow remarriage in the past.’ 1 Whereas the terms used in Malua for kindred on the maternal and paternal sides of the family show in the main aclose similarity of kinship grouping to those of Ten Marou, yet in the terms used for alhnals and in the ways in which they are extended, there appears to be a good deal of variation. Unfortunately the lists are not equally complete, so that a full comparison is not possible. In Malua the same terms are used for the parents of the husband and the wife, the qualifying sufï¬Åx dorm being added to distinguish those of the female sex ; the word for husband's father used in Ten Mai-ou has not been recorded, but that for wife's father is inr)'k and the mother-in-law is called erimik by men and women alike. In Malua, too, as was mentioned above, the elder brother's wife and the husband's younger brother are called by the same term as that used for an elder and younger ‘ Rivers (1914, ii, pp. 23-5, 44). ‘ An examination oi this Malua list of kinship terms and correspondences alone, suggests that in seeking to explain anomalous groupings of kindred by reference to possible, hypothetical, obsolete, anomalous marriages, we are not gkellgv ts’ attain to a true understanding of Malekulan kinship organization.- ‘Bl it ll no r E E
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