+461+. Elsewhere the economic function attaches to other bodies than totemic clans, as in parts of Southeast Australia, and in West Australia (where the ceremonies are conducted by the exogamous classes). In New Guinea the totemic character of the performances appears to be doubtful. A single instance of clan action has been found among the East African Baganda--the women of the Grasshopper clan undertake to increase the supply of their totem; why this duty is assigned to the women is not clear--the custom appears to involve a relaxation of totemistic rules. The economic festivals and "dances" of the Siouan Mandans and Hidatsa are general tribal ceremonies. Among the Pueblo Indians such rites are the care of religious fraternities;[815] the Zuñi Frog clan performs a ceremony to procure rain, but this duty is mainly committed to rain-priests. In Northwestern America the magical performances are not connected with totemic clans. +462+. _Definition of totemism._ It appears, then, that not one of the points just mentioned is found invariably in the systems of organization commonly called totemic. Exogamy is an independent phenomenon; the clan does not always bear the name of the totem, and is not always held to have descended from it; usages in regard to eating it vary greatly; magical economic ceremonies are performed by other than totemic bodies. There is no known clan that includes all these elements in its organization, though in Central Australia there is an approach to complete inclusion; the features lacking are clan exogamy and absolute prohibition of eating the totem, but practically a clan does not eat its totem, and exogamy, for reasons given above, may be left out of consideration. The Central Australian system may be said to be substantially complete; with it the North American systems stand in sharp contrast, and from it many others diverge. +463+. But, with all these differences, the fact remains that in totemism the human group stands in a peculiar relation to some nonhuman object.[816] This general statement must, however, be defined in two particulars: the relation is an alliance for the benefit of both parties; and the nonhuman object is not regarded as a god and is not worshiped. The first of these particulars marks totemism off from that general regard that is paid by savages to animals, plants, certain heavenly bodies, and other physical things;[817] the second particular distinguishes it from the cult of ghosts and gods proper. We may therefore define it as an alliance, offensive and defensive, between a human group and a nonhuman group or object that is not worshiped, the friendly relation existing between every member of the one group and every member of the other group.[818]