Page:Native Tribes of South-East Australia.djvu/203

V Here we have the segmentation of the tribal community into two groups by the action of the classes, and the totems follow the classes in being transmitted from the mother to her children. While a man is restricted to women of the section of the tribe opposite to his, other restrictions arise out of the relationships and further restrict the matrimonial scope. In speaking of this system of relationships, I point out that a certain group of men and a certain group of women are born into the relation of Noa to each other, or, to use the Dieri word, they are Noa-mara to each other, which may be expressed by saying that there is "spouseship" between them, primarily as to the Noa groups, and secondarily as to the individual. That is, the individuals of one group are the potential spouses of those of the other group. How they individually come in the Dieri tribe into the marital relation of husband and wife I will now explain.

(1) The Noa relation becomes specialised by the betrothal of two children who have been born about the same time, arranged by their respective mothers, with the concurrence of the brothers of the mothers of the girl. The respective fathers have no part in the arrangement. In every such case there must be the exchange of a sister, own or tribal, of the boy, who is thereby promised as a wife to the brother, own or tribal, of the girl. The new relation thus created between them is called Tippa-malku, and, as a sign that the promise has been made, the navel strings of the two children are tied up with emu feathers and different coloured strings.

(2) If a man has a daughter who also has a daughter, who is not promised to any one, and he has a younger brother, own or tribal, the latter is the Nadada-noa of his elder brother, and he may become her Tippa-malku. I have not hitherto met with this practice, excepting among the