xogamous divisions, between which the totem kins, where
they exist, are distributed. The essential feature of a phratry is that
it is exogamous; its members cannot ordinarily marry within it, and,
where there are more than two phratries, there may exist rules limiting
their choice to certain phratries.[4]

This dual or other grouping of the kins is widely found in North
America, the number of phratries ranging from two among the Tlinkits,
Cayugas, Choctaws, and others, to ten among the Moquis of Arizona. As in
Australia, the totem kins bearing the same eponymous animal as the
phratry are usually, e.g. among the Tlinkits, found in the phratry in
question. Exceptions to this rule are found among the Haida, where both
eagle and raven are in the eagle phratry.

The Mohegan and Kutchin phratries call for special notice. The kins of
the former are arranged in three groups: wolf, turtle, and turkey; and
the first phratry includes quadrupeds, the second turtles of various
kinds and the yellow eel, and the third birds. We find a parallel to
these phratries in the groups of the Kutchin, but in the latter case
our lack of knowledge of the tribe precludes us from saying whether
totem kins exist among them, and, if so, how far the grouping is
systematic; the Kutchin groups, according to one authority, are known by
the generic names of birds, beasts, and fish. As a rule, however, no
classification of kins is found, nor are the phratry names specially
significant.

Dual grouping of the kins is also found in New Guinea, the Torres
Straits Islands, and possibly among the ancient Arabs[5]; but evidence
in the latter case has not been systematically dealt with.

Other peoples have a similar dichotomous organisation; but it is either
not based on the totem kins or they have fallen into the background.

In various parts of Melanesia we find the people divided into two
groups, each associated with a single totem or mythological personage,
and sexual intercourse, whether marital or otherwise, is strictly
forbidden between those of the same phratry[6]. In India the Todas have
a similar organisation[7], and the Wanika in East Africa[8].

Customs of residence and descent affect the distribution of the
phratries within the tribe, no less than the composition of the local
group. With patrilineal descent they tend to occupy the tribal territory
in such a way that each phratry becomes a local group. With the
disappearance of phratry names this