timber. The woman may have gone collecting shell-fish or wild fruits. Or else both may be working in the gardens, or paying a visit. The man often does harder work than the woman, but when they return in the hot hours of the afternoon he will rest, while the woman busies herself with household affairs. Towards evening, when the descending sun casts longer, cooler shadows, the social life of the village begins. At this time we would see our family group in front of their hut, the wife preparing food, the children playing, the husband, perhaps, seated amusing the smallest baby. This is the time when neighbours call on one another, and conversation may be exchanged from group to group.
The frank and friendly tone of intercourse, the obvious feeling of equality, the father's domestic helpfulness, especially with the children, would at once strike any observant visitor. The wife joins freely in the jokes and conversation; she does her work independently, not with the air of a slave or a servant, but as one who manages her own department. She will order the husband about if she needs his help. Close observation, day after day, confirms this first impression. The typical Trobriand household is founded on the principles of equality and independence of function: the man is considered to be the master, for he is in his own village and the house belongs to him, but the woman has, in other respects, a considerable influence; she and her family have a great deal to do with the food supply of the household; she is the owner of separate possessions in the house; and she is — next to her brother — the legal head of her family.
