all sorts of duties, restrictions, and concerns for personal pride unite him to his mother and separate him from his father. Another man appears on the horizon, and is called by the child kadagu ("my mother's brother"). This man may live in the same locality, but he is just as likely to reside in another village. The child also learns that the place where his kada (mother's brother) resides is also his, the child's, "own village"; that there he has his property and his other rights of citizenship; that there his future career awaits him; that there his natural allies and associates are to be found. He may even be taunted in the village of his birth with being an "outsider" {tomakava), while in the village he has to call "his own," in which his mother's brother lives, his father is a stranger and he a natural citizen. He also sees, as he grows up, that the mother's brother assumes a gradually increasing authority over him, requiring his services, helping him in some things, granting or withholding his permission to carry out certain actions; while the father's authority and counsel become less and less important.
Thus the life of a Trobriander runs under a two-fold influence — a duality which must not be imagined as a mere surface play of custom. It enters deeply into the existence of every individual, it produces strange complications of usage, it creates frequent tensions and difficulties, and not seldom gives rise to violent breaks in the continuity of tribal life. For this dual influence of paternal love and the matrilineal principle, which penetrates so far into the framework of institutions and into
