and Atoin Meto people differ culturally, the social organization and the ecology of both cultures belong in the same context where both the cultures of Atoin Meto and Bunak people benefit from each other. The approach of the Bunak people from a cultural and linguistic point of view is so far that Louis Berthe described it in 1963 as a mixture of Papuans and Austronesian roots. The smallest social unit in the Bunak society is the clan or the house, which for example, in the upper Lamaknen is called deu. Several clans live together in villages (tas). Each village has its own territory. The clans have a different status. The clans of the nobles are called sisal tul (meaning, bones piece). The name derives from a ritual in which the bones of an animal that was sacrificed belonging to the noble clan. The highest of the nobility houses belong to the clan of the "feminine" chieftain. This man decides in case of problems in the village. The second highest clan represents the "masculine" chieftain who takes care of the village's relations with the outside world. Other clans are the consultants of the village chefs. Despite their extensive power (), the two chiefs are subordinate to the ritual chief. This has a limited power () within the affairs of the clan. Together with one of his sisters, the ritual chief is also the guardian of the holy objects in the clan house. In Lamaknen the siblings are called "the man holding the black basket" () and the "woman holding the black basket" (). The different clans are connected to each other in the system of the malu ai. The malu clan are in this case in a partnership, the woman and feminine goods such as pigs and clothes, while from the ai baqa, clan receive wives and give masculine goods. This used to include gold, silver and water buffalo, now replaced by money and cattle. On ceremonial occasions, such as funerals or of the clan house repair, goods between are again malu and ai baqa replaced. However, women rarely leave their clan. In the majority of the Bunak family, a matrilineal system prevails for the succession. The man traditionally moves into the clan of the bride (Matrilocality), where the later children also grow up. The husband has to provide as a mane pou ("new man") his children and wife, but is