because villages are small and close and houses are open so that neighbors and relatives can intervene as needed. Divorce Girls who are displeased with their parents' selection may violently protest against the marriage by kicking and screaming and running away at the end of the ceremony. After she has run away, this may result in the dissolution of the arrangement. Half of all first-time marriages end in divorce, but because it is common, the divorce process is not long. Anthropologist Marjorie Shostak generalizes that, "Everyone in the village expresses a point of view" on the marriage and if the couple should be divorced or not. After the village weighs in, they are divorced and can live in their separate huts with their family. Relations between divorced individuals are usually quite amicable, with former partners living near one another and maintaining a cordial relationship. After a woman's first divorce, she is free to marry a man of her choosing or stay single and live on her own. Social structure and hierarchy Unlike other complex food-foraging groups, it is unusual for the ǃKung to have a chieftain or headman in a position of power over the other members. These San are not devoid of leadership, but neither are they dependent on it. San groups of the Southern Kalahari have had chieftains in the past, however, there is a somewhat complicated process to gain that position. Chieftainship within these San groups is not a position with the greatest power, as they have the same social status as those members of "aged years". Becoming chieftain is mostly nominal, though there are some responsibilities the chieftain assumes, such as becoming the group's "logical head". This duty entails such roles as dividing up the meat from hunters' kills; these leaders do not receive a larger portion than any other member of the village. The !Kung people have given name to the Theory of Regal and Kungic Societal Structures due to their peacefulness and egalitarian social structure. Use of kinship terms Kinship is one of the central organizing principles for societies like the ǃKung. Richard Borshay Lee breaks ǃKung kinship principles down into three different sets (Kinship I, Kinship II, and Kinship III or wi). Kinship I follows conventional kin terms (father, mother, brother, sister) and is based on genealogical position. Kinship II applies to name relationships, meaning that people who share the same name (ǃkunǃa)