sexual appropriation is exclusive. There is no lending of wives, no exchange, no waiving of marital rights in favour of another man. Any such breach of marital fidelity is as severely condemned in the Trobriands as it is in Christian principle and European law; indeed the most puritanical public opinion among ourselves is not more strict. Needless to say, however, the rules are as often and as easily broken, circumvented, and condoned as in our own society.
In the Trobriands the norms are strict, and though deviations from them are frequent, they are neither open nor, if discovered, unatoned; they are certainly never taken as a matter of course.
For example, in October, 1915, during one of the chief's long absences overseas, the village of Omarakana was put under the usual taboo. After sunset, no people were supposed to leave their houses, no young men from the neighbourhood were allowed to pass through, the village was deserted save for one or two old men who had been appointed to keep watch. Night after night, when I was out in search of information, I found the streets empty, the houses shut, and no lights to be seen. The village might have been dead. Nor could I get anyone from Omarakana or the neighbourhood to come to my tent. One morning before I was up, a great commotion arose at the other end of the village, and I could hear loud quarrelling and screaming. Startled, I hurried to make inquiries and was able to find one or two of my special friends in the angry, vociferating crowd, who told me what had occurred. Tokwaylabiga, one of the less
