A genealogy is nothing else but a synoptic chart of a number of connected relations of kinship. Its value as an instrument of research consists in that it allows the investigator to put questions which he formulates to himself in abstracto, but can put concretely to the native informant. As a document, its value consists in that it gives a number of authenticated data, presented in their natural grouping. A synoptic chart of magic fulfils the same function. As an instrument of research, I have used it in order to ascertain, for instance, the ideas about the nature of magical power. With a chart before me, I could easily and conveniently go over one item after the other, and note down the relevant practices and beliefs contained in each of them. The answer to my abstract problem could then be obtained by drawing a general inference from all the cases, and the procedure is illustrated in Chapters XVII and XVIII11. I cannot enter further into the discussion of this question, which would need further distinctions, such as between a chart of concrete, actual data, such as is a genealogy, and a chart summarising the outlines of a custom or belief, as a chart of a magical system would be.
Returning once more to the question of methodological candour, discussed previously in Division II, I wish to point out here, that the procedure of concrete and tabularised presentation of data ought to be applied first to the Ethnographer’s own credentials. That is, an Ethnographer, who wishes to be trusted, must show clearly and concisely, in a tabularised form, which are his own direct observations, and which the indirect information that form the bases of his account. The Table on the next page will serve as an example of this procedure and help the reader of this book to form an idea of the trustworthiness of any statement he is specially anxious to check. With the help of this Table and the many references scattered throughout the text, as to how, under what circumstances, and with what degree of accuracy I arrived at a given item of knowledge, there will, I hope remain no obscurity whatever as to the sources of the book.
Chronological list of Kula events witnessed by the writer
FIRST EXPEDITION, August, 1914–March, 1915.
March, 1915. In the village of Dikoyas (Woodlark Island) a few ceremonial offerings seen. Preliminary information obtained.
SECOND EXPEDITION, May, 1915–May, 1916.
June, 1915. A Kabigidoya visit arrives from Vakuta to Kiriwina. Its anchoring at Kavataria witnessed and the men seen at Omarakana, where information collected.
July, 1915. Several parties from Kitava land on the beach of Kaulukuba. The men examined in Omarakana. Much information collected in that period.
September, 1915. Unsuccessful attempt to sail to Kitava with To’uluwa, the chief of Omarakana.
October-November, 1915. Departure noticed of three expeditions from Kiriwina to Kitava. Each time To’uluwa brings home a haul of mwali (armshells).