Another peculiar type of gift connected with the Kula is called korotomna. After a Sinaketan has given a necklace to a man of Kiriwina, and this latter receives a minor valuable from his partner further East, this minor valuable will be given to the Sinaketan as the korotomna of his necklace. This gift usually consists of a lime spatula of whalebone ornamented with spondylus discs, and it has to be repaid.
It must be noted that all these expressions are given in the language of the Trobriands, and they refer to the gifts exchanged between the Northern and Southern Trobriands on the one hand, and these latter and the Amphletts on the other. In an overseas expedition from Sinaketa to Dobu, the solicitary gifts would be rather given wholesale, as the visitors’ gifts of pari, and the subtle distinctions in name and in technicality would not be observed. That this must be so becomes clear, if we realise that, whereas, between the Northern and Southern Trobriands the news about an exceptionally good valuable spreads easily and quickly, this is not the case between Dobu and Boyowa. Going over to Dobu, therefore, a man has to make up his mind, whether he will give any solicitory presents to his partner, what and how much he will give him, without knowing whether he has any specially fine valuables to expect from him or not. If, however, there was any exceptionally valuable gift in the visitors’ pari, it will have to be returned later on by the Dobuans.
Another important type of gift essential to the Kula is that of the intermediary gifts, called basi. Let us imagine that a Sinaketan man has given a very fine pair of armshells to his Dobuan partner at their last meeting in Sinaketa. Now, arriving in Dobu, he finds that his partner has not got any necklace equivalent in value to the armshells given. He none the less will expect his partner to give him meanwhile a necklace, even though it be of inferior value. Such a gift is a basi, that is, not a return of the highly valuable vaga, but a gift given to fill in the gap. This basi will have to be repaid by a small equivalent pair of armshells at a later date. And the Dobuan on his side has still to repay the big armshells he received, and for which he has as yet got no equivalent in his possession. As soon as this is obtained, it will be given, and will close the transaction as a clinching gift, or kudu. Both these names imply figures of speech. Kudu means ‘tooth,’ and is a good name for a gift which clinches or bites. Basi means to pierce, or to stab, and this is the literal translation of a native comment on this name:
“We say *basi*, for it does not truly bite, like a *kudu* (tooth); it just *basi* (pierces) the surface; makes it lighter.”
The equivalence of the two gifts, vaga and yotile, is expressed by the word kudu (tooth) and bigeda (it will bite). Another figure of speech describing the equivalence is contained in the word va’i, to marry. When two of the opposite valuables meet in the Kula and are exchanged, it is said that these two have married. The armshells are conceived as a female principle, and the necklaces as the male. An interesting comment on these ideas was given to me by one of the informants. As mentioned above, a gift of food is never given from Sinaketa to Kiriwina, obviously because it would be a case of bringing coals to Newcastle. When I asked why this is so, I received the answer:
“We do not now *kwaypolu* or *pokala* the *mwali*, for they are women, and there is no reason to *kwaypolu* or *pokala* them.”
There is little logic in this comment, but it evidently includes some idea about the smaller value of the female principle. Or else perhaps it refers to the fundamental idea of the married status, namely that it is for the woman’s family to provide the man with food.