These are all the essentials of construction in their functional aspect, which will make clear further descriptions of sailing, of building, and of using. For, indeed, though I have said that technicalities are of secondary importance, still without grasping them, we cannot understand references to the managing and rigging of the canoes.
The Trobrianders use their craft for three main purposes, and these correspond to the three types of canoe. Coastal transport, especially in the Lagoon, requires small, light, handy canoes called kewo’u (see Fig. II (1), and Plates XXIV, top foreground, and XXXVI, to the right); for fishing, bigger and more seaworthy canoes called kalipoulo (see Fig. II (2), and Plates XXIV, and XXXVI, to the left, also XXXVII) are used; finally, for deep sea sailing, the biggest type is needed, with a considerable carrying capacity, greater displacement, and stronger construction. These are called masawa (see Fig. II (3) and Plates XXI, XXIII, etc.). The word waga is a general designation for all kinds of sailing craft.
Only a few words need to be said about the first two types, so as to make, by means of comparison, the third type clearer. The construction of the smallest canoes is sufficiently illustrated by the diagram (1) in Fig. II. From this it is clear that it is a simple dug-out log, connected with a float. It never has any built-up planking, and no carved boards, nor as a rule any platform. In its economic aspect, it is always owned by one individual, and serves his personal needs. No mythology or magic is attached to it.
Type (2), as can be seen in Fig. II (2), differs in construction from (1), in so far that it has its well enclosed by built-out planking and carved prow-boards. A framework of six ribs helps to keep the planks firmly attached to the dug-out and to hold them together. It is used in fishing villages. These villages are organised into several fishing detachments, each with a headman. He is the owner of the canoe, he performs the fish magic, and among other privileges, obtains the main yield of fish. But all his crew de facto have the right to use the canoe and share in the yield. Here we come across the fact that native ownership is not a simple institution, since it implies definite rights of a number of men, combined with the paramount right and title of one. There is a good deal of fishing magic, taboos and customs connected with the construction of these canoes, and also with their use, and they form the subject of a number of minor myths.