as having no natural share in the bereavement (see ch. vi, sees. 2-4).
These natives have a well-established institution of marriage, and yet are quite ignorant of the man's share in the begetting of children. At the same time, the term "father" has, for the Trobriander, a clear, though exclusively social, definition: it signifies the man married to the mother, who lives in the same house with her, and forms part of the household. The father, in all discussions about relationship, was pointedly described to me as tomakavay a "stranger," or, even more correctly, an "outsider." This expression would also frequently be used by natives in conversation, when they were arguing some point of inheritance or trying to justify some line of behaviour, or again when the position of the father was to be belittled in some quarrel.
It will be clear to the reader, therefore, that the term "father," as I use it here, must be taken, not as having the various legal, moral, and biological implications that it holds for us, but in a sense entirely specific to the society with which we are dealing. It might seem better, in order to avoid any chance of such misconception, not to have used our word "father" at all, but rather the native one tama, and to have spoken of the "tama relationship" instead of "fatherhood"; but, in practice, this would have proved too unwieldy. The reader, therefore, when he meets the word "father" in these pages, should never forget that it must be defined, not as in the English dictionary, but in accordance with the facts of native life. I may add that this rule applies to all terms which carry
