the cultures of the Pacific Islands and Africa of avoidance. Many cultures do not allow brothers and sisters to interact in any way, generally after puberty. Men are not allowed to be alone with their mothers-in-law or say each other's names. He explains this by saying that after a certain age parents often live through their children to endure their marriage and that mothers-in-law may become overly attached to their son-in-law. Similar restrictions exist between a father and daughter, but they only exist from puberty until engagement. Chapter 2 In "Taboo and emotional ambivalence," Freud considers the relationship of taboos to totemism. Freud uses his concepts projection and ambivalence, developed during his work with neurotic patients in Vienna, to discuss the relationship between taboo and totemism. Like neurotics, 'primitive' people feel ambivalent about most people in their lives, but will not admit this consciously to themselves. They will not admit that, as much as they love their mother, there are things about her that they hate. The suppressed part of this ambivalence (the hate parts) are projected onto others. In the case of natives, the hateful parts are projected onto the totem, as in: 'I did not want my mother to die; the totem wanted her to die.' Freud expands this idea of ambivalence to include the relationship of citizens to their ruler. In ceremonies surrounding kings, which are often quite violent (such as the king starving himself in the woods for a few weeks), he considers two levels that are functioning to be the "ostensible" (i.e., the king is being honored) and the "actual" (i.e., the king is being tortured). He uses examples to illustrate the taboos on rulers. He says that the kings of Ireland were subject to restrictions such as not being able to go to certain towns or on certain days of the week. Chapter 3 In "Animism, Magic and the Omnipotence of Thought" Freud examines the animism and narcissistic phase associated with a primitive understanding of the universe and early libidinal development. A belief in magic and sorcery derives from an overvaluation of psychical acts, whereby the structural conditions of mind are transposed onto the world: this overvaluation survives in both primitive men and neurotics. The animistic mode of thinking is governed by an "omnipotence of thoughts", a projection of inner mental life onto the external world. This imaginary construction of reality is also discernible