Chapter III

, in the definition of the fundamentals of the Kula, we saw that the population of the Ring can be divided into what we called Kula communities. These divisions, as we remember, were distinguished by the fact that each one makes overseas expeditions of its own. For example, the Sinaketans, as we saw, make their trips to Dobu in a body, and although the Vakutans may go with them at the same time, the two fleets sail and act as independent units. Again, the whole district of Kiriwina sails to the East, to Kitava, as one fleet. But no Sinaketan canoe could ever form part of it. Another distinguishing characteristic of a Kula community is that the furthest limits of partnership are the same for all its members. Thus for instance, a man from any village in Kiriwina, provided he is in the Kula, may have a partner anywhere up to the furthest limits of the Sinaketa district in the South, and in any of the villages of the island of Kitava to the East. But beyond that, no Kiriwinian, not even To'uluwa himself, can enter into Kula partnership. There are again certain differences between the manner of conducting transactions within a Kula community on the one hand, and between members of two communities on the other.

Kiriwina is one of such Kula communities, and Sinaketa is another. Yet the two are not divided by sea, and the style of exchange, when this is carried on between two Kula communities which lie in the same district, differs also from that of overseas Kula. Our first task here will be therefore to mark out clearly the lines of distinction between:

1. The transactions of Kula carried on overseas, from one district to another.

2. Kula between two distinct but contiguous 'Kula communities.'

3. Transactions within a 'Kula community.'

The facts belonging to the first heading have been described at length, and it will be enough to point out in what the second type differs from the first. Obviously, when two districts on the same island, such as Kiriwina and Sinaketa, make the exchange there is no overseas sailing, no preparation of canoes, no launching, no kabigidoya. Sometimes big joint expeditions are made by the one community to the other and a great haul of vaygu'a is carried home. As an example of that, we may mention the visit made by the Sinaketans to Kiriwina in the last days of March, 1918, when a great number of mwali were brought, in readiness for the Dobuan uvalaku visit. When such an important visit is made from one Trobriand district to another, some of the Kula magic will be performed, but obviously not all, for there is no lilava bundle to be medicated, since no trade is carried; no dangerous cannibals have to be tamed by the ka'ubana'i rite, for the hosts are, and always have been, friendly neighbours. But some of the beauty magic, and the enticing formula over betel-nut would be recited to obtain as many valuables as possible. There is nothing corresponding to uvalaku in such big visits between neighbouring districts, though I think that they would be held only in connection with some uvalaku visit from another part of the ring to one of the two districts, as was the case in the example quoted, that is the Sinaketan visit to Kiriwina (