conveying information to the enemy:
death and confiscation. Desertion from the tribe: death and
confiscation.[197]

Similarly among the Kukis:

Injuring the property of others, or taking it without payment;
using violence; abusing parents; fraudulently injuring
another; giving false evidence; speaking disrespectfully to
the aged; marrying an elder brother's wife; putting your
foot on, or walking over, a man's body; speaking profanely of
religion--are acts of impiety.[198]

As the vigorous and aggressive activities of the male have a very
conspicuous value for the group when exercised for the benefit of
the group, they become particularly harmful when directed against the
safety or interests of the group or the members of the group, and we
find that civil and criminal law, and contract, and also conventional
morality, are closely connected with the motility of the male. The
establishment of moral standards is mediated through the sense of
strain--strain to the personal self, and strain to the social self.
Whether a man is injured by an assault upon his life or upon his
property, he suffers violence, and the first resort of the injured
individual or group is to similar violence; but this results in a
vicious tit-for-tat reaction whereby the stimulus to violence is
reinstated by every fresh act of violence. Within the group this
vicious action and reaction is broken up by the intervention of public
opinion, either in an informal expression of disapproval, or through
the headmen. The man who continues to kill may be killed in turn, but
by order of the council of the tribe; and one of his kinsmen may be
appointed to execute him, as under that condition no feud can follow.
But there is always a reluctance to banish or take the life of the
member of the group, both because no definite machinery is developed
for accomplishing either, and because the loss of an able-bodied
member of a group is a loss to the group itself. The group does not
seek, therefore, immediately to be rid of an offensive member, but
to modify his habits, to convert him. Jones says of the Ojibways that
there were occasionally bad ones among them, "but the good council of
the wise sachems and the mark of disgrace put upon unruly persons had
a very desirable influence."[199] The extreme form of punishment in
the power of the folk-moot of the Tuschinen is to be excluded from the
public feasts, and to be made a spectator whi