but so far loyalty and tradition have prevailed. At the death of the present chief, however, a complete disorganization is sure to take place among the natives of the Trobriands, and is certain to be followed by a gradual disintegration of culture and extinction of the race.[1]
Returning to the chief's household, it is clear that his relations with his different wives cannot be the same. Three classes of these latter may be roughly distinguished.
The first of these consists of wives acquired from his predecessor, a man much older than himself. These should be regarded as dowager tribute-bringers, who cannot be repudiated, and are living in dignity and retirement, but hardly exercise sexual allurement. Some of them, indeed, play an important role and enjoy a high degree of prestige. The eldest wife of To'uluwa, Bokuyoba (fourth from right on pl. 30), whom he inherited from his elder brother, has, though childless, a right of precedence in many matters, and is considered the head of the giyovila (chief's wives) whenever, for ceremonial or festival purposes or during private receptions, they act as a body. Next come Bomiyototo, Bomidabobu, and others, and there is also Namtauwa, mother of two strapping fellows, sons of the last chief, who take next place after To'uluwa's own sons. The chief has probably never actually lived sexually with these venerable relicts of the former régime.
The second class of wives are those whom the chief
- ↑ Cf. the excellent analysis of such conditions in other parts of Melanesia in G. Pitt-Rivers's Clash of Culture, pp. 134 sq. and passim.
