This is the institutional apparatus by means of which a person's jurally valid rights and duties, claims and privileges are defined and implemented. It presupposes a division of each person's social world into a kinship realm where moral relations (subject, for example, to the incest rule), jural relations (of marriage and affinal duties, for example), and religious relations (of totemic belief and ritual) prevail, and a non-kinship realm where such relations are impossible. The division is between the realm of conduct and values governed by what Hiatt (1965: 146) calls the "ethic of gener~sity,"~' or, as I would prefer to call it, the rule of amity, and its contrary, the realm of the alien. Amity means consensus in accepting the value of mutual support in maintaining "a code of good conduct" for the realization of each person's "legitimate interests," as Hiatt puts it-in the last resort, even by acts of violence regarded as legitimate. Non-amity implies non-relationship. It is typified not only by the antinomy between in-group and out-group, but also by the person who outlaws himself by a breach of the incest or the marriage laws, or an act of sacrilege, and it is symbolized interestingly enough in some groups by the notion of sorcery (cf. Elkin, 1938: 205; Warner, 1937: 240-43).