Synthesized answer
The provided passages discuss various aspects of kinship systems, marriage practices, and tribal relationships among Indigenous Australian peoples, specifically mentioning the Dieri and Annan River tribes [1, 2, 4, 5]. However, the passages do not contain information regarding the practical implications of any of the described customs or systems.
The text details specific marriage arrangements like Tippa-malku and Pirrauru, kinship terms such as Kamari, Kami, Noa-mara, and Paiara, and how these relationships change based on marriages and generational shifts [1, 2]. It also touches upon potential changes in descent lines within tribes and the importance of understanding native systems of relationships for anthropological work [4, 5]. Despite this detailed ethnographic description, no information is provided about the practical outcomes or implications of these cultural practices.
Synthesized from the book passages below. Chat with the book on Feynman for follow-up.
From the book
es this practice. Say that the man in question was the brother of 3, and that the kindred wished to find a wife for him. The brothers own and tribal of the women 2 and 6 would alter their relationships from that of Kamari to Kami , that is from being "husband's sister" to "daughter of mother's brother." Thus these women being now placed in the relation of Kami , their children are Noa-mara , and may be therefore lawfully promised in marriage by their respective mothers, and come into the relation of Tippa-malku , or, as I have elsewhere called it, "specialised Noa ." This appears to be an old…
at Ego is not an individual, but is primarily a group, the individual merely taking the relationship as being one of it. By the same table the Nadada-noa practice is explained, by which the grandchildren are removed back into a level of a generation to which their respective grandparents belong, and whose younger brothers and sisters they therefore become. Besides the Tippa-malku marriage there is the Pirrauru marriage, the character of which is now to be described. As I have said, every woman becomes a Tippa-malku wife before she becomes a Pirrauru wife. A Pirrauru is always a "wife's…
eculiarities of feature which are occasionally observed, and which are evidently and certainly not negroid in character. I have said before, and desire to repeat, that the conclusions to which I have been led as to the origin of the Tasmanians and Australians necessarily demand a vast antiquity on the Australian continent for the former and a very long period of at least prehistoric time for the latter. In dealing with the origin of the aborigines of Tasmania and Australia I have attempted the solution of a most difficult problem. I have looked at the questions arising out of it from more…
orking out of this has the result that the children belong to the right moiety of the tribe into which the man has gone. The authors very justly observe that the natives are quite capable of thinking such things out for themselves, and it is perhaps not without a degree of suggestiveness in regard to the difficult question of how a change in the line of descent might be brought about. I am indebted to Dr. Roth for the following particulars as to the Annan River tribe. The sub-class names are held to be equivalent to those of an adjacent tribe belonging to those which have the four names,…
om the usefulness and value of Mr. Curr's work that he did not make himself aware of the native system of relationships. His work requires to be read with knowledge, in order for it to be a safe guide in Australian anthropology. A mere list of the terms of relationship would not give all that I desire to make clear regarding the system in use by the aborigines. Deductions from such lists of terms are always open to the objection of being more or less theoretical, although to those who have a personal knowledge of the Australian savages and their customs, no further evidence is now necessary…