On the other hand, it is said that in the Dalebura tribe the government appeared to be in the hands of Headmen called Bubi-beri. But beyond this I have not been able to learn anything, even from my correspondent, who had exceptionally favourable opportunities of becoming acquainted with his "faithful Dale-buras."[1]
In the Unghi tribe there are no chiefs; such a thing is unknown to them, although a black of more than average courage may be looked upon with greater respect than the rest. They are a community where all are equal; their law is communism; whatever one gets is shared with the others. But it is communism regulated and restricted by recognised rules.[2]
The Headman of the Bigambul tribe was the best fighting-man with the strongest following, but a certain degree of respect was shown to the old men and medicine-men.[3]
In the Kaiabara tribe there were two Headmen, one being of the Kubatine and the other of the Dilebi class, and they ruled their classes respectively. When one of them died, his son, or one of the next-of-kin, inherited the office of the deceased. The Headman wore a band round his arm made of Bunya fibre, as the mark of his office.[4]
In the tribes of the Wotjo nation the oldest man of the local group was its head; and the people, not only of his own totem, but also of others in the same group, listened to, and obeyed him. When two or more local groups were together, their respective Headmen met and talked over matters of importance. The oldest of them was their head for the time, just as the oldest man of a totem is its head. Such a man sent out messengers on matters requiring an assemblage of the totem, or of the people of the local group.
Among the Mukiarawaint some of the heads of totems were also Headmen of local groups, but unless such a man possessed qualifications for the position, some younger man would be chosen in preference to him. When the Headman of a totem died, all the totemites were called together by
