. Tiso, in a sense, has become the legal father of Shomo, and will assist Shomo in the same way as a father will assist his son. If Shomo, for example, wishes to obtain a second wife, he will look to Tiso for assistance.544
(7) Waname, son of Wanbonga's daughter, who was married under the purchase system.
The above two share a single compound.
(8) Nyine, son of Wanbonga, by a woman married under the purchase system. He has a compound of his own.
It will be seen that this household includes five patrilineal relatives and three uterine relatives. The family group is thus bilateral. Of the uterine relatives the presence of Tam and Waneme is normal, as the mothers of both were married under the purchase system. But it might be thought that Shomo and Nyine should, for the same reason, be resident in the mother's group. both were until recently. Shomo and his two brothers and one sister had all joined their mother's group at the village of Titong. Shomo's maternal uncle had, however, come to the conclusion that it would be but fair to Shomo's aged father Chembira that one of his children should be returned to him to look after him in his old age. For Chembira had only one other son, viz. Tiso (by a slave wife). This is an illustration of the native point of view that legal rights should be modified by equity. Actually, however, Chembira died before Shomo's maternal uncle had carried out his intention. Tiso succeeded to Chembira's estate, as Tiso's mother was a slave woman. Shomo's maternal uncle then sent Shomo to keep Tiso company. Shomo is older than Tiso, but Tiso, nevertheless, as his father's heritor, takes precedence of Shomo, and Shomo must respect Tiso's wishes in all matters as long as they continue to reside together[52] . Tiso, in a sense, has become the legal father of Shomo, and will assist Shomo in the same way as a father will assist his son. If Shomo, for example, wishes to obtain a second wife, he will look to Tiso for assistance.
It is important for Europeans to bear in mind that in Negro society social status is not entirely governed by age. I have pointed this out in numerous reports, and drawn attention to the fact that in some tribes a person may have to address another younger than himself by the title of "father". Nyine was until recently resident in the village of his mother's father, but owing to a violent quarrel with his mother's relatives he left the village and joined his father's group at Kuma.
It is hardly necessary to add that there are a number of children of Wanbonga and Chembira who are not residing with their