PROCEEDINGS OP SECTION F. 



395 



The kinship terms of the Burduna tribe differ slightly from the 

 Tallainji equivalents (Boorong woman speaking) — 

 Joi — oldest sister (Booroug). 

 Boi — oldest brother (Boorong). 

 Baldhai — brother (Boorong). 

 Bai-u — father (Kaimera). 

 Biwi — mother (Banaka). 

 Mimi — mother's brother (Banaka). 

 Mogurji — father's sister (Kaimera). 

 Yiigan mai — husband (Paljari). i 



Yiigan — husband's brother (Paljari). ' 



Dhu-ai, du-ai' — husband's sister (Paljari). 

 Dhuai, du-ai — brother's wife (Paljari). 

 Ngaiu-ngara — son (Banaka). 

 Kurli — daughter (Banaka). 

 Mo-werdiji — iiusbaiid's mother (Kaimera). 

 Nidi-i — father's sister's sou (Paljari). 



LowEB AND Middle Gascoyne. 

 The class system of the Lower and Middle Gascoyne tribes — > 

 the Ingara, Targari, &c. — and their marriage laws are as fol- 

 low : — 



Male. Female. Offspring. 



A. Boorong = C. Kaimera . . D. Paljari 



B. Banaka = D. Palj-ari . . C. Kaimera 



C. Kaimera = A. Boorong . . B. Banaka (or Boorguloo) 



D. Paljari = B. Banaka . . A. Boorong 



It is in this district, somewhere north-eastward of the Ingara 

 tribe, that the term Boorguloo takes the place of Banaka. 



It will be noted that the intermarrying pairs again undergo 

 a change, making Banaka — Kaimera fathers and sons, and 

 Boorong — Paljari also fathers and sons. 



The totemic system of these people is somewhat similar to that 

 of the Ashburton, except for the difference in the moieties 

 responsible for the increase of their totem. The Boorong — 

 Kaimera totems in the Ashburton district become the Boorong — 

 Paljari moiety totems in the Gascoyne area. Infant betrothals 

 are the rule. Cross-cousin marriages are prohibited, and no mar- 

 riages are allowed within the totem. 



I have found, however, in one or two marriages between the 

 coastal Gascoyne and some Ashburton families some persons who 

 had the same totem. This was explained by the natives, who 

 stated that the moieties being changed in each district, and the 

 totem entering another moiety, the marriage was allowed. But 

 it is doubtful whether, in those districts where cross-cousin mar- 

 riages were forbidden, marriage between persons of the same totem 

 was permitted. 



