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" ...]must do, necessarily marries out of his or her totem. The same arrangements exist among tribes which derive phratry and totem names through the father. This derivation of names and descent through the father is regarded by almost all students, and by Mr. J. G. Frazer, in one passage of his latest study of the subject, as a great step in progress. 'The Beginnings of Religion and Totemism among the Australian Aborigines, ' FORTNIGHTLY REVIEW, September 1905, p. 452.] The obvious result of paternal descent is to make totem communities or kins local. In any district most of the people will be of the same paternal totem name-say, Grub, Iguana, Emu, or what not. Just so, in Glencoe of old, most of the people were MacIans; in Appin most were Stewarts; in South Argyll Campbells, and so on. The totem kins are thus, with paternal descent, united both by supposed blood ties in the totem kin, and by associations of locality. This is certainly a step in social progress. But while Mr. Frazer, with almost all inquirers, acknowledges this, ten pages later in his essay he no longer considers the descent of the totem in the paternal line as necessarily 'a step in progress' from descent in the maternal line. ...]."
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