The Indians of these islands used to use coconuts as a measure of value. For instance, a two-anna bit, which was 1/8 of a rupee, was worth 16 coconuts, but a whole rupee was worth only 100 coconuts. (16 x 8 = 128) The reason was that the coins were also used as ornaments, and eight small pieces were more highly valued than one large coin of equivalent cash amount.

The Chimbus' basic concept of liability governs every part of their life. It shows up in major events such as marriage settlements, blood feuds, and house-building, as well as in ordinary community life, including daily meals. Once a gift has been given, the receiver has liability resting on him until he fulfills his obligations to the giver. The foreigner who receives a "gift" of "free" services will make the giver very unset if he doesn't pay it back later. This philosophy also affects their attitudes towards Christianity. When they feel they've paid enough for Christ's grace by attending church services and communion, they return to their former way of life again.

The Ifagau had a right way and wrong way to make money. For instance, the right way was to sell a son to slavery. A wrong way would be to sell a head from the family sepulcher.

The word for debt among the Ayores means "this person has my ax handle wrapping." They make axes by tying a stone between two pieces of stick and then wrap the handle. If a man needs to borrow something and has full intentions of paying it back, he has to unwrap his ax handle, which is usually a rope or heavy string, and give it to the one he borrows from. He is then called a man without an ax handle wrapping. When the debt is paid, he gets his wrapping back. In the meantime, he is without an ax and can't make another wrapping. He is at the total disposal of the man he is indebted to. He can't chop wood, so has to borrow an ax or have someone do it for him.

Semai

No Semai would kill an animal he had raised but would exchange it for another one in another village, knowing that the other person would kill it.

The Bahutu trade with the Batwa pygmies even though they despise them. If a pygmy wants to buy a pitcher of beer to drink, the Bahutu will go and put it on the ground, then stand off at least ten feet while the pygmy drinks. Only after he is finished and is a culturally safe distance away will the Bahutu go and pick up the pitcher. Of course, if it is not quite empty, the Bahutu won't hesitate to drain it dry. On the other hand, the pygmies feel the same way about a group they trade with.

Among the Lengua, you can go and get a horse from someone by saying 3 times "What a nice horse you have." The owner is obligated to give it to you. But as soon as he is calmed down from that, he can come to your house and say 3 times

"What a nice radio you have." He can come and get things as long as the horse is alive. They never ask for the same thing back.

Kapauku, Papua New Guinea

To the Kapauku, money is even more important than it is to us. Cowrie shells and necklaces are used as payment for food, crops, land, services, fines, bride price, etc. They always express the value of an object in terms of money. If a Kapauku is asked how large his pig was when it was slaughtered, he answers by saying how much money he got from the sale of the meat. A living pig, for example, would be called a "twelver" or a pig worth 12 cowrie shells.

They wear the shells on an inner bark string. After long use, the string wears through the narrow links on the edges between the two halves of the cut cowries. As soon as the string cuts through one of the links, the old cowrie becomes worthless and is a total loss to the owner. The value of a cowrie shell increases with age so a man who breaks or wears through one of the connecting links suffers severe and total loss.

Thonga children are made legitimate by the man's giving cattle or other gifts to the girl's family. No matter who the physical father is, the true father is the one who gives cattle for his wife.

Bunyoro, Africa

A woman will marry into another clan and the bridewealth paid for her may be used to pay for a wife for her brother, or maybe another wife for her father. Sometimes the fathers try to get their daughters to stay with unsuitable husbands so they won't have to return the bridewealth. Bridewealth nowadays averages about ten pounds, which is quite a bit, because most peasants' cash income is hardly more than this. Bunyoro theory is that however large the bridewealth, it is never equal to the gift of the woman. She'll bring to her husband's group both her labor and, most important of all, her capacity to bear him children to continue his line.