class="center">II. The Family.

The family is the unit in native sociology. There is the narrow circle of relationship expressed by the word “ijawe,” plural “majawe” (a derivative of the verb “jaka” = to beget), which includes those of the immediate family, both on the father’s as well as on the mother’s side (i. e., blood-relatives). The wider circle expressed by the word “ikaka” (pl. “makaka”) includes those who are blood-relatives, together with those united to them by marriage.

In giving illustrative native words I shall use the Benga dialect as typical. All the tribes have words indicating the relationships of father, mother, brother, sister. A nephew, while calling his own father “paia,” calls an uncle who is older than himself “paia-utodu”; one younger than himself he calls “paia-ndĕmbĕ.” His own mother he calls “ina,” and his aunts “ina-utodu” and “ina-ndĕmbĕ,” respectively, for one who is older or younger than himself.

A cousin is called “mwana-paia-utodu,” or “-ndĕmbĕ,” as the case may be, according to age. These same designations are used for both the father’s and the mother’s side. A cousin’s consanguinity is considered almost the same as that of brother or sister. They cannot marry. Indeed, all lines of consanguinity are carried farther, in prohibition of marriage, than in civilized countries.

1. Family Responsibility. Each family is held by the community responsible for the misdeeds of its members. However unworthy a man may be, his “people” are to stand by him, defend him, and even claim as right his acts, however unjust. He may demand their help, however guilty he may be. Even if his offence be so great that his own people have to acknowledge his guilt, they cannot abjure their responsibility. Even if he be worthy of death, and a ransom is called for, they must pay it: not only his rich relatives, but all who are at all able must help.

There is a narrower family relationship, that of the household, or “diyâ” (the hearth, or fireplace; derivative of the verb “diyaka” = to live). There are a great many of these. Their habitations are built in one street, long or short, according to the size of the man’s family.

In polygamy each wife has a separate house, or at least a separate room. Her children’s home is in that house. Each woman rules her own house and children.

One of these women is called the “head-wife” (“konde”—queen). Usually she is the first wife. But the man is at liberty to displace her and put a younger one in her place.

The position of head-wife carries with it no special privileges except that she superintends; but she is not herself excused from work. In the community she is given more respect if the husband happens to be among the “headmen” or chiefs.

Each wife is supplied by the husband, but does not personally own her own house, kitchen utensils, and garden tools. She makes her own garden or “plantation” (“mwanga”).

There is no community in ownership of a plantation. Each one chooses a spot for himself. Nor is there land tenure. Any man can go to any place not already occupied, and choose a site on which to build, or to make a garden; and he keeps it as long as he or some member of his family occupies it.

2. Family Headship. It descends to a son; if there be none, to a brother; or, if he be dead, to that brother’s son; in default of these, to a sister’s son. This headship carries with it, for a man, such authority that, should he kill his wife, he may not be killed; though her relatives, if they be influential, may demand some restitution.

If an ordinary man kills another man, he may himself be killed. For a debt he may give away a daughter or wife, but he may not give away a son or a brother. A father rules all his children, male and female, until his death.

If adult members of a family are dissatisfied with family arrangements, they can remove and build elsewhere; but they cannot thereby entirely separate themselves from rule by, and responsibility to and for the family.

A troublesome man cannot be expelled from the family village. A woman can be, but only by her husband, for such offences as stealing, adultery, quarrelling; in which case the dowry money paid by him to her relatives must be returned to him, or another woman given in her place.

3. Marital Relations. Marriages are made not only between members of the same tribe but between different tribes. Formerly it was not considered proper that a man of a coast tribe should marry a woman from an interior tribe. The coast tribes regarded themselves as more enlightened than those of the interior, and were disposed to look down upon them. But now men marry women not only of their own tribe but of all inferior tribes.

Polygamy is common, almost universal. A man’s addition to the number of his wives is limited only by his ability to pay their dowry price.

He may cohabit with a woman without paying dowry for her; but their relation is not regarded as a marriage (“diba”), and this woman is disrespected as a harlot (“evove”).

There are few men with only one wife. In some cases their monogamy is their voluntary choice; in most cases (where there is not Christian principle) it is due to poverty. A polygamist arranges his marital duties to his several wives according to his choice; but the division having been made, each wife jealously guards her own claim on his attentions. A disregard of them leads to many a family quarrel.[1]

If a man die, his brothers may marry any or all of the widows; or, if there be no brothers, a son inherits, and may marry any or all of the widows except his own mother.

It is preferred that widows shall be retained in the family circle because of the dowry money that was paid for them, which is considered as a permanent investment.

Ante-ceremonial sexual trials (the ancient German “bundling”) are not recognized as according to rule; but the custom is very common. If not followed by regular marriage ceremony, it is judged as adultery.

While a man may go to any tribe to seek a wife, he does not settle in the woman’s tribe; she comes to him, and enters into his family.

4. Arrangements for Marriage. On entering into marriage a man depends on only the male members of his family to assist him. If the woman is of adult age, he is first to try to obtain her consent. But that is not final; it may be either overridden or compelled by her father. The fathers of the two parties are the ultimate judges; the marriage cannot take place without their consent, after the preliminary wooing. The final compact is by dowry money, the most of which must be paid in advance. It is the custom which has come down from old time. It is now slightly changing under education, enlightenment, and foreign law. The amount of the dowry is not prescribed by any law. Custom alters the amount, according to the social status of the two families and the pecuniary ability of the bridegroom.

The highest price is paid for a virgin; the next, for a woman who has been put away by some other man; the lowest price for widows. It is paid in instalments, but is supposed to be completed in one or two years after the marriage.

But the purchase of the woman by dowry does not extinguish all claim on her by her family. If she is maltreated, she may be taken back by them, in which case the man’s dowry money is to be returned to him. Not only the woman’s father, but her other relatives, have a claim to a share in the dowry