ribe will make
weapons, another mats, and a third nets, and then they barter them one
with another.[319]

The evidence for industrial evolution is full of cases such as these,
and they are extremely important to note, because it is not the mere
existence of particular customs or particular beliefs among different
peoples which is the factor to take into account, but the use or
non-use, and the extent of the use or non-use, to which the particular
customs or beliefs are put in each case.[320] Let me turn from the
phenomenon of over-specialisation to that of neglect, and for this
purpose I will take the simple fact of blood kinship. Existing
obviously everywhere through the mother, and not obviously but
admittedly through the father among most primitive peoples, there are
examples where both maternal kinship and paternal kinship are
neglected factors in the construction of the social group. The Nahals
of Khandesh, for instance, neglect kinship altogether, and exist
perfectly wild among the mountains, subsisting chiefly on roots,
fruits, and berries, though the children during infancy accompany the
mother in her unattached freedom from male control,[321] just as
Herodotos describes the condition of the Auseans "before the Hellenes
were settled near them."[322] Similarly, among many primitive peoples,
kinship with the mother is recognised while kinship with the father is
purposely neglected as a social factor. Thus, among the Khasia Hill
people, the husband visits his wife occasionally in her own home,
where "he seems merely entertained to continue the family to which his
wife belongs."[323] This statement, so peculiarly appropriate to my
purpose, is not merely an accident of language. With the people allied
to the Khasis, namely, the Syntengs and the people of Maoshai, "the
husband does not go and live in his mother-in-law's house; he only
visits her there. In Jowai, the husband came to his mother-in-law's
house only after dark," and the explanation of the latest authority
is that among these people "the man is nobody ... if he be a husband
he is looked upon merely as _u shong kha_, a begetter."[324]

The neglect of maternal and paternal kinship respectively in these two
cases is obvious. They are recognised physically. But they are not
used as part of the fabric of social institutions. Physical motherhood
or fatherhood is nothing to these people, and one must learn to
understand that there is wide difference between the