We the Tikopia by Firth Raymond

Author:Firth, Raymond.
Language: eng
Format: epub
Publisher: Taylor & Francis (CAM)

HOW CHILDREN BIND AFFINAL KIN

The natives themselves say that brothers-in-law should stand well with each other because of the children. Thus the Ariki Kafika: “ Because the tuatina comes and carries the son to the head of the house to fire his oven, because he comes to bury the child, therefore a man behaves well to his brother-in-law. If they fight, who will come ? Will the man carry his son to the head of the house ? Will he bury his son ? No, because he has sat down to wail.” This puts the case quite succinctly. At the initiation or burial ceremonies of his child it is a father’s place to remain seated and raise the mourning lament ; in theory he is incapable of carrying out the practical duties required. For these he must rely on the mother’s brother of the boy. A native saying is, “ The brother-in-law comes to see his nephew (or niece), his brother-in-law and his sister.” This expresses clearly his joint position.

Another native saying is, “The brother-in-law goes to seek his brother-in-law,” that is, the pair mutually help each other. Said Pae Sao when the family of Nukufuti were paying for a canoe built for them, “ Anything done in the house of brother-in-law, I rise and go to look after it.” On this occasion he had brought a contribution of food and bark-cloth, for which he did not expect repayment.

When they are on friendly terms brothers-in-law are known as tau ma laui ; they are in a good relationship. There are, however, some who do not conform to the norm of conduct. From a quarrelsome temperament or some specific clash of interests they have become tau ma pariki, brothers-in-law in a bad relationship. Such are Pa Roŋotaono and Pa Raŋitafuri, Pa Reŋaru and Pa Faŋatoto (see above), and also Pa Nukura and Pa Faioa, the latter being brother to the former’s second wife, Nau Nukutaofia. These form notable exceptions to the general amity of such relatives by marriage, socially disturbing since their normal obligations are often not fulfilled, and adjustments have to be made by other people.

It is understood that brothers-in-law in the ordinary way render each other assistance in economic undertakings. If one wants help in breaking up ground for a cultivation, felling a tree, setting a net or building a house; if he wishes to borrow some article or to augment his food supplies he calls upon the other, and the call is rarely denied ; indeed it is often anticipated. If the wife’s brother is a bachelor he may spend quite a lot of time at his sister’s house, working and having his meals there, the one service cancelling out the other. Naturally when each brother-in-law has his own family cares the same symbiotic relationship cannot obtain, though the sentiment appears just as friendly, and the reciprocal visiting is frequent. As regards the multiplicity of bonds, the interest is stronger on the side of the wife’s brother, since

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