[3] This does not mean that the general economic conclusions are wrong. The economic nature of Man is as a rule illustrated on imaginary savages for didactic purposes only, and the conclusions of the authors are in reality based on their study of the facts of developed economics. But, nevertheless, quite apart from the fact that pedagogically it is a wrong principle to make matters look more simple by introducing a falsehood, it is the Ethnographer’s duty and right to protest against the introduction from outside of false facts into his own field of study. [↑]
[4] Compare Professor C. G. Seligman, op. cit., pp. 663–668; also the Author, article on “War and Weapons among the Trobriand Islanders,” in Man, January, 1918. [↑]
[5] Compare the Author’s article on “Fishing and Fishing Magic in the Trobriands,” Man, June, 1918. [↑]
[6] The discovery of the existence of “linked” totems, and the introduction of this term and conception are due to Professor C. G. Seligman. op. cit., pp. 9, 11; see also Index. [↑]
[7] See the Author’s article, “Baloma, Spirits of the Dead,” Part VII, J.R.A.I., 1917, where this statement has been substantiated with abundant evidence. Further information obtained during another expedition to the Trobriands, established by an additional wealth of detail the complete ignorance of physiological fatherhood. [↑]
[8] See the Author’s article “Baloma, Spirits of the Dead,” quoted above. [↑]
[9] I am using the words religion and magic according to Sir James Frazer’s distinction (see “Golden Bough,” vol. I). Frazer’s definition suits the Kiriwinian facts much better than any other one. In fact, although I started my field work convinced that the theories of religion and magic expounded in the “Golden Bough” are inadequate, I was forced by all my observations in New Guinea to come over to Frazer’s position. [↑]
[10] Compare Professor C. G. Seligman, op. cit., the parallel description of the social institutions in the Trobriands, Marshall Bennetts, Woodlark Island and the Loughlans, Chapters XLIX–LV. [↑]