Therefore, there seems to be a strong case for the proposition that the underlying rationale, the `illah, of a two to one ratio in estate distribution when male agnates
and specialized female agnates
inherit together, is that the males have the greater financial responsibilities towards the specialized female agnates
with whom they inherit, and toward the family in general.
On the one hand, Anganen local groups, despite having agnates
as land owning residents, tend to progress toward what D'arcy Ryan (1969) termed 'antigamy' in the neighbouring Mendi.
QANG averred that he didn't know why his deceased paternal relative would hold some grudge against him and emphasised that they are of two different latice segments, which is to say that as an agnate
this father is distant.
It is men who emerge as the one person who eclipses the social whole, and although it is not only women who contribute to the payment, it is often relations to out married sisters or mother's agnates
which are used in the process.
While it is not exclusively agnates
who undertake rawa, the Anganen extend the term amenu ('same sex collectivity') to include coresidents and close allies, even if they are not members of the same patrilineal group (see Nihill 1996b).
of men and children and a woman's husband and sons stand to lose face if they do not stage omana.
of men and unmarried children, and the husbands and sons of married women should offer ambula kala to matrilateral kin or the agnates
of married women.
Even if he were granted lifetime residence in his wife's village it is improbable that his sons would be permitted to stay because agnates
of his hosts would question the legitimacy of their access rights to resources.
In theory, her children inherit from their own father's clan, so her land should revert to her male agnates
when she no longer needs it.
A gender-differentiated expectation of movement is revealed by marriage: men achieve renown by attracting a wife from far away, whereas women who remain close to their agnates
The problem for clan farmers in Serea though lay in the extent to which they could translate the Develop-Man dream of non-distributable property into a socioeconomic reality whilst simultaneously remaining agnates
on their own ancestor's land and persistent givers/receivers within ceremonial circuits.
The societies with blood-letting rites were also very commonly those in which small co-resident groups of male agnates
took their wives from outside, and often also hostile, communities - a feature that was itself commonly linked with the readiness with which men as husbands feared that their wives might kill them by witchcraft, sorcery or even poison.