(3) The toliwaga has definite social privileges, and exercises definite functions, in the running of a canoe. Thus, he selects his companions, who will sail in his canoe, and has the nominal right to choose or reject those who may go on the expedition with him. Here again the privilege is much shorn of its value by many restrictions imposed on the chief by the nature of things. Thus, on the one hand, his veyola (maternal kinsmen) have, according to all native ideas of right and law, a strong claim on the canoe. Again, a man of rank in a community could be excluded from an expedition only with difficulty, if he wished to go and there were no special grievance against him. But if there were such a cause, if the man had offended the chief, and were on bad terms with him, he himself would not even try to embark. There are actual examples of this on record. Another class of people having a de facto right to sail are the sailing experts. In the coastal villages like Sinaketa there are many of these; in inland ones, like Omarakana, there are few. So in one of these inland places, there are men who always go in a canoe, whenever it is used; who have even a good deal to say in all matters connected with sailing, yet who would never dare to use the title of toliwaga, and would even definitely disclaim it if it were given to them. To sum up: the chief’s privilege of choice is limited by two conditions, the rank and the seamanship of those he may select. As we have seen, he fulfils definite functions in the construction of the canoe. We shall see later on that he has also definite functions in sailing.
(4) A special feature, implied in the title of toliwaga, is the performance of magical duties. It will be made clear that magic during the process of construction is done by the expert, but magic done in connection with sailing and Kula is done by the toliwaga. The latter must, by definition, know canoe magic. The rôle of magic in this, and the taboos, ceremonial activities, and special customs associated with it, will come out clearly in the consecutive account of a Kula expedition.
V
(C) The Social Division of Functions in the Manning and Sailing of the Canoe.
Very little is to be said under this heading here, since to understand this we must know more about the technicalities of sailing. We shall deal with this subject later on (Chap. IX, Div. II), and there the social organisation within the canoe—such as it is—will be indicated. Here it may be said that a number of men have definite tasks assigned to them, and they keep to these. As a rule a man will specialise, let us say, as steersman, and will always have the rudder given to his care. Captainship, carrying with it definite duties, powers and responsibilities, as a position distinct from that of the toliwaga, does not exist. The owner of the canoe will always take the lead and give orders, provided that he is a good sailor. Otherwise the best sailor from the crew will say what is to be done when difficulties or dangers arise. As a rule, however, everyone knows his task, and everyone performs it in the normal course of events.
A short outline of the concrete details referring to the distribution of canoes in the Trobriands must be given here. A glance at the map of Boyowa shows that various districts have not the same opportunities for sailing, and not all of them direct access to the sea. Moreover, the fishing villages on the Lagoon, where fishing and sailing have constantly to be done, will naturally have more opportunities for cultivating the arts of sailing and ship-building. And indeed we find that the villages of the two inland districts, Tilataula and Kuboma, know nothing about ship-building and sailing, and possess no canoes; the villages in Kiriwina and Luba, on the east coast, with indirect access to the sea, have only one canoe each, and few building experts; while some villagers on the Lagoon are good sailors and excellent builders. The best centres for canoe-building are found in the islands of Vakuta and Kayleula and to a lesser degree this craft flourishes in the village of Sinaketa. The