bluuebunny/crossref_metadata_2025_split huggingface dataset:
La Parenté des Yoruba aux Peuplades de Dahomey et Togo
Authors: Bertho Jacques 
Published: April 2006

Opening ParagraphLes traditions unanimes des principaux groupements, qui peuplent actuellement le bas-Dahomey et le bas-Togo: Adja, Allada-nu, Ouatchi, Ewé, etc., indiquent clairement que leurs ancêtres sont venus de l'ouest, et elles permettent de localiser quatre étapes successives dans leur marche vers l'Ouest:1. Le pays Yoruba, à Pouest du fleuve Niger, en Nigéria Anglaise.2. La région de Kétou, au Dahomey (région située à 100 km de la mer et à 25 km à l'est du fleuve Ouémé).3. La ville fortifiée de Tadô, au Togo (localité située à environ 100 km de la mer et à 12 km à l'est du fleuve Mono).4. La ville fortifiée de Nuatja, au Togo (localité située à environ 90 km de la mer, sur le chemin de fer allant de Lomé à Atakpamé).
The Changing Position of Swahili in East Africa
Authors: Whiteley W. H. 
Published: April 2006

Opening ParagraphThe initial spread of Swahili from the coastal areas of Kenya and Tanganyika during the last century must, in large measure, be attributed to the Swahili traders, who, with their often unsavoury reputations and their caravans, took the language as far as the Congo. Where these traders settled in any numbers, as at Tabora, Mwanza, Ujiji, Usumbura, Lake Nyasa, and, to a smaller extent, at Mumias, small Islamic islands of coastal-Swahili-speakers have persisted: some flourishing like Usumbura, others, like Mumias, declining. In general, however, the language became more emasculated the farther it extended from the coast, so that in North Uganda and parts of the Eastern Congo it is essentially a highly simplified means of communication for individuals of widely differing groups; pruned of all refinements, its link with the coast is a tenuous one.
Adaptation and Integration in the Social System of Temne Immigrants in Freetown
Authors: Banton Michael 
Published: April 2006

Opening ParagraphThis paper presents a study of what is sometimes called detribalization—the process by which tribal people, especially those who have left their homeland and obtained paid employment in towns, are separated from the social and cultural heritage of their tribe. But this is too superficial a statement of the matter. It is necessary to define the problem in sociological terms before attempting a systematic analysis of the process. Accordingly I shall start by describing the system of social relations prevailing among Temne in Freetown, and shall examine the forces which, over the past fifty years, have influenced its character. At the beginning of this period relationships among the Temne immigrants appear to have been relatively close and stable, but, from the 1920's, disintegrative tendencies became progressively more marked until, at the end of the 1930's, the young men carried out a series of swift changes which resulted in a more successful adaptation of the system and its closer integration.
L'Héritage chez les Agni: L'Influence de L'Économie de Profit
Authors: Köbben André J. 
Published: April 2006

Opening ParagraphLes Agni, dont nous examinerons ci-dessous l'organisation sociale, peuplent dans l'Est de la Côte d'Ivoire tout le bassin de la Comoë, depuis le 8e degré de latitude Nord jusqu'à la Côte. C'est une zone de la forêt tropicale où la forme primaire, d'ailleurs, a presque disparu, remplacée par la forêt secondaire, tandis que de grandes superficies sont plantées en cacao et café, Ia richesse du pays.
Some Observations on Religious Cults in Ashanti
Authors: Ward Barbara E. 
Published: April 2006

Opening ParagraphRecent happenings in the Gold Coast, and particularly in Ashanti, have tended to focus interest upon the structure of the constitution and the struggle for political power. Ten years ago two other movements were attracting at least as much attention. In a preliminary report on the work of the Ashanti Social Survey, published in 1948, Fortes described these as first, an apparently insatiable demand for schools, and, second, an almost equally if not more powerful development of what he called ‘new witch-finding cults’. That the demand for education of all kinds continues and is gradually being met is well known; it would be interesting, and perhaps, in the light of occurrences in other parts of Africa, significant to learn what has happened to the new cults.
Yoruba-Speaking Peoples in Dahomey
Authors: Parrinder G. 
Published: April 2006

Opening ParagraphIt is one of the disadvantages of the division of West Africa between various colonial powers that, in many instances, tribal and language groups are cut across or artificially limited. It is not always realized that the Yoruba-speaking peoples, so numerous in Nigeria, extend beyond the frontiers of that colony. Right across the centre of what is now the French colony of Dahomey is a band of Yoruba-speaking peoples, and even in Togoland this wave continues. These are not isolated groups of traders, such as may be found in many large coastal towns, but continuous towns and villages of people who, whatever their origins, speak dialects of the Yoruba language. These peoples are often denominated ‘Nago’ on French ethnographical maps, and the use of this term has been an additional factor in obscuring their kinship in language, and also probably in race, with their Yoruba neighbours in the adjoining British colony of Nigeria. The word Nago has entered maps and official documents; frenchified as Nagot, it sometimes even takes on the ugly feminine form of Nagote.
The Representation of Structural Tones, with Special Reference to the Tonal Behaviour of the Verb, in Bemba, Northern Rhodesia
Authors: Sharman J.C. , Meeussen A. E. 
Published: April 2006

Introduction1.1. On the structural level, it is usual to consider and write each element (radical, affix, &c.) as it occurs, both in the form quoted and in all other forms, as an abstraction. On the phonological level, we normally discuss and note down each word in terms of relevant sound units, disregarding structural variations if they happen to be neutralized for the hearer. On the phonetic level, we consider and try to write each sentence as it sounds in the particular utterance under examination. The relationship between the phonological and the phonetic levels is simple and clear, though one should not be misled by this clarity into assuming identity.
Improvement Associations among the Afikpo Ibo
Authors: Ottenberg S. 
Published: April 2006

Opening ParagraphIn recent years a new type of association, the improvement union or ‘meeting’, has become common in Southern Nigeria. Associations of this kind may be formed on a lineage, clan, village, village-group, divisional, or tribal basis, and may carry out various economic, educational, political, social, and general improvement activities directly related to changing cultural conditions. The present report is concerned with the development of this kind of association in the Afikpo villagegroup of the Ibo-speaking people. Its growth in this section of Ibo country has been more recent than in the more central Ibo areas, where European contact has been of longer duration, a circumstance that has made it possible to study its initial development in detail.
Nilotic Kings and their Mothers' Kin
Authors: Lienhardt Godfrey 
Published: April 2006

Opening ParagraphThis paper offers an interpretation of some details of the myth and custom of two Nilotic tribes, the Shilluk and the Anuak of the Southern Sudan. Each of these tribes has a noble or royal clan in a centrally important position in its political system, and the royal myths of both tell of the founding of kingship. In both also we find represented in myth a conflict between the first kings and their maternal uncles and grandfathers. It is this representation of conflict which we attempt to explain, by reference to the political structures of the tribes.
Witch Beliefs in Central Africa
Authors: Douglas Mary 
Published: April 2006

Opening ParagraphProfessor Marwick's Sorcery in its Social Setting is only the third major J- work to be dedicated to this theme since Evans-Pritchard's publication of Oracles, Witchcraft, and Magic among the Azande in 1937 and Kluckhohn's Navaho Witchcraft in 1944. He has produced a comprehensive and balanced survey of sorcery beliefs and accusations among the Cewa. The study is particularly rich in ethnographic depth. The attitudes of the people to witchcraft are portrayed with a rare sensitivity and warmth.
The Development of Credit Associations in the Changing Economy of the Afikpo IGBO
Authors: Ottenberg Simon 
Published: April 2006

Opening ParagraphOne problem in the rural areas of developing countries is the question of securing new sources of capital as the economy moves from a traditional agrarian system to a more fluid and flexible economic condition. New capital resources seem necessary to ensure this flexibility, to satisfy the needs of individuals in a world where economic achievement is highly stressed whatever its role in the more traditional society. Yet in the absence of banking facilities, or of government-sponsored loan organizations, the sources of funds for expanded or new economic endeavours must arise from the activities of the entrepreneurs themselves.
Some Nuer Notions of Nakedness, Nudity, and Sexuality
Authors: Beidelman T. O. 
Published: April 2006

Opening ParagraphAlthough the Nuer are generally described as ‘naked’, the ethnographic literature and photographs suggest that they hold certain notions about ‘nakedness’ and ‘nudity’ which prescribe wearing or not wearing certain garments or ornaments in certain social situations. Some of these notions seem closely related to important Nuer conceptual categories of their social groups and their world, especially those related to sexuality, marriage, and affinity, and the process of changing from one social status or moral state to another. Some of these are considered in this paper.
Main Verb-Markers in Northern Gurage
Authors: Hetzron Robert 
Published: April 2006

Opening ParagraphThe Northern Gurage subgroup of Ethiopian Semitic consists of three languages, Soddo (also known as Aymälläl), Gogot (or Dobbi), and Muxǝr. Grouping these languages together is contrary to the general classification of Gurage hitherto adopted, which puts Soddo as the unique representative of Northern Gurage, and Masqan, Gogot and Muxǝr as a special branch of Western Gurage. We disagree with this classification, propose a new one with three Northern Gurage languages, and dissociate Mäsqan from Gogot by putting it as the easternmost representative of Western Gurage, the only one of its type. It is considered that the phenomenon to be dealt with—a common feature of Soddo, Gogot, and Muxǝr, and of these three only—is enough to justify this new classification, though there is other evidence.
The Introduction of Maize into West Africa: An Assessment of Recent Evidence
Authors: Willett Frank 
Published: April 2006

Opening ParagraphIt is important to establish the date and route of the introduction of maize into West Africa for several reasons. It could throw light on early documents about the area, it would help to clarify certain questions of the contact of indigenous cultures with each other as well as with intrusive cultures, and it could introduce an element of absolute dating into the chronology of archaeological deposits in the area. The last point may well be the most important, since most techniques for dating archaeological material in absolute terms cannot be employed in the study of the ethnohistory of West Africa. The cob of the maize plant is widely used in West Africa as a decorative roulette on pottery, usually on the coarser wares. The presence or absence of such decoration is therefore used as a horizon in excavating archaeological sites in West Africa. (Cf. Goodwin, 1953, and Willett, 1959.) Moreover, botanists have studied the genetics of maize in West Africa in great detail so that a statistical study of maize impressions on pottery, although not permitting the identification of particular varieties of maize, could in theory permit the identification and relative location in time of changes in the maize population cultivated at a given site, and thus serve to date the pottery. (Cf. Jones 1959, Stanton and Willett.)
Changes in the Marriage System of the Okrika Ijo
Authors: Williamson Kay 
Published: April 2006

Opening ParagraphIn this paper I shall present some data on the marriage and family organization of an Eastern Ijo town, and shall try to analyse changes in this organization against the background of broader social changes affecting the area.Okrika is the chief town of the Okrika section of the Ijo-speaking people of Nigeria. The Okrika dialect, with Kalahari and Bonny, falls into the North-Eastern group of dialects which are partially interintelligible with Brass-Nembe but not with the Central-Western dialects. The Ijo occupy the greater part of the Niger Delta. The Okrika section consists of eight towns and dependent villages on the extreme eastern edge of the Delta, where the saltwater creeks and mangrove swamps give place to the extensive dry ground of the mainland. Administratively, Okrika forms part of the Degema Province of the Eastern Region of Nigeria. With three other communities of the section, Okrika itself is sited on an island about half a mile long and a quarter broad.
Dogon Culture—Profane and Arcane
Authors: Douglas Mary 
Published: April 2006

Opening ParagraphSome years ago Madame Dieterlen astonished the anthropology students in London University with the wealth of detail about Dogon culture which was at her command. They were not less impressed when she explained that the first twenty years of field research among the Dogon had been the most arduous and that subsequent work was more and more rewarding. Now the already considerable ethnography of the Dogon is enriched by two major documentations, Le Renardpale by Marcel Griaule and Germaine Dieterlen, and Ethnologie et langage by Geneviève Calame-Griaule.
A Note on Alkali Fulfulde: A Reformation Movement among the Nomadic Fulbe (Fulani) of Sokoto Province
Authors: Hopen C. Edward 
Published: April 2006

Opening ParagraphThe phenomena variously described as ‘nativistic’, ‘messianic’, or ‘reform movements’ have usually been very dramatic, have brought about important culture change, and have often occasioned some disquiet on the part of the authorities. One has only to think of the Ghost Dance, the Sudanese Mahdi, the Taiping Rebellion, and Mau Mau—among recent examples—to say nothing of the birth of Christianity and Islam. For these dynamic cultural innovations Anthony Wallace (1956) has suggested the term ‘revitalization movements’, of which there are thousands of documented cases throughout the world. Such movements are conscious, deliberate, and organized; they emerge out of acute social and economic dissatisfaction and as an attempt to create a more satisfactory culture.
The Gambia Section of the National Congress of British West Africa
Authors: Langley J. Ayodele 
Published: April 2006

Opening ParagraphThe Gambia was the last of the four English-speaking West African colonies to organize a local branch of the National Congress movement. As in Sierra Leone the local committee was dominated by ‘middle class’ Creoles, although active Muslim members included Sheikh Omar Fye, who played a leading role in local politics up to the early 1950s and was a leading spokesman of the Muslim community in Bathurst. Other Muslim members were Njagga Saar, a local carpenter; Omar Jallow, described as a ‘prominent agriculturist’; Amar Gaye Cham, vice-president of the 1923-4 local executive committee and a dealer. Creoles active in the local committee came largely from the mercantile and legal professions. Isaac J. Roberts, who was president of the 1925-6 committee, was a prominent solicitor of Sierra Leone descent. He was a merchant before going to England to read law; he practised in Bathurst and Lagos despite the loss of his eyesight which occurred during his student days in England. He represented the Gambia at the Lagos Session of the NCBWA in 1930. He died in Freetown in April 1933 at the age of eighty-two. M. S. J. Richards, one of the vice-presidents of the 1923-4 local executive committee, was a local trader; J. A. Mahoney (later Sir John Mahoney and Speaker of the Gambia House of Representatives) was formerly a government employee who later worked for the French firm C.F.A.O. as a mercantile clerk; the Hon. S. J. Forster, first president of the local committee, came from a distinguished Creole family and served for several years on the Legislative Council; J. E. Mahoney was the nephew of S. J. Forster and was also a trader. B. J. George, local secretary of the committee from 1921 to 1923, and delegate to the Freetown Session in 1923, was a commission agent; Henry M. Jones was a wealthy trader and was one of the Gambian delegates to the NCBWA London committee in 1920-1; until the 1921 slump and the depression of the 1930s, ‘Pa ’ Jones was influential in both business circles and in local politics. Other prominent Creole traders associated with the local committee were E. F. Small, delegate to the Accra Conference and the London committee; E. A. T. Nicol, E. J. C. Rendall, and E. N. Jones.
The T/K Languages: A New Substratum
Authors: Bryan Margaret A. 
Published: April 2006

Opening ParagraphIn a recent article, Westphal has drawn attention to two important points which are in danger of being forgotten in attempts at linguistic classification:1. Phonetic and phonological, lexical, morphological, and other relationships may differ as between the languages being compared. ‘Thus if we say two languages are related, we usually mean something more specific, e.g. they are phonologically related, they are morphologically related, they are lexically related, etc.’2. In attempting to determine ‘genetic’ relationship, we should be careful not to speak about any language as if there were always only one ‘parent’. Not only may there be more than one ‘ancient language’ involved, but these may have come into the ‘family tree’ at different historical periods, so that one language or group of languages may have evolved from the impingement of one or more other language types upon a substratum. Languages that are of mixed origin in this sense are probably more common than has been suspected, and it would be possible to classify any such language (or group) in a number of different ways according to the different criteria mentioned under (1) above. Even on the plane of lexical relationships, the recent discussions on the position of the ‘Nilo-Hamitic’ languages show that reasonable claims for the ‘Niloticism’ or ‘Hamiticism’ of these languages can be made, the point at issue resolving itself into a statistical one of percentages of words related to one or other of the two Larger Units, Nilotic and Hamitic.
Observations of a Semitist on Recent Etymologies proposed by Africanists
Authors: Leslau Wolf 
Published: April 2006

Opening ParagraphThe Africanists were stirred up recently by Joseph Greenberg's Studies in African Linguistic Classification (New Haven, 1955). Not being an Africanist myself I do not intend to express here my opinion on the validity of Greenberg's classification. Since, however, Cushitic and Semitic comparisons were injected into the discussion I wish to sound a note of caution against certain etymologies and comparisons proposed in the various studies. The Semitist will tend to be rather conservative when dealing with etymologies and comparisons. The reasons for his cautious attitude are easily understandable. He deals with languages for which he has written documents going back as far as the third millenium B.C. (as is the case of Akkadian); the investigation of some of these started hundreds of years ago. This is not so in African linguistics. The African languages came to our attention only recently and for many of them we have only scanty vocabularies at our disposal. We do not know much about the phonetic development of most of the African languages and, as a result of this situation, the Africanist finds himself sometimes comparing roots representing different stages of the language without being able to reduce them to the original form. The Semitist is in a more favourable position. Because of his knowledge of the missing links within the various linguistic groups he is able to bring back, for instance, Ennemor (Gurage) roots such as äč ‘boy’ to Semitic wld, e'ä ‘crunch’ to ḥqā, ny'ä ‘be far’ to rḥq and others, even though these derivations would seem a tour de force at first consideration. In some studies dealing with African linguistics one occasionally finds comparisons and etymologies of the above-mentioned kind, but the Africanist is often unable, through no fault of his own, to justify his comparisons because of his inadequate knowledge of the linguistic history of these languages. There is also a simple human factor. In dealing with languages stretching from the north to the south of Africa it is not always possible to be adequately acquainted with the phonetic history of the various language groups even if sufficient documentation were available. Consequently occasional inexact comparisons and etymologies are established. I am hopeful that the Africanist will not refuse the co-operation of a Semitist and an amateur Cushitist. The purpose of the present note is to rectify some comparisons of Semitic and Cushitic brought into the discussion of African linguistic classification.
The Ascendancy of Blaise Diagne and the Beginning of African Politics in Senegal
Authors: Johnson G. Wesley 
Published: April 2006

Opening ParagraphThe pantheon of African national heroes houses a man forgotten by recent African history. He is Blaise Diagne, who became the first Negro African deputy of the French parliament by winning an unusual election in Senegal on 10 May 1914. This success not only launched Diagne upon a distinguished career of public service but also marked the beginning of African participation in modern politics in Senegal. Diagne, who was an incipient nationalist, broke the French and Creole domination of Senegalese representative institutions, introduced new campaign techniques and political methods, and gave a sense of purpose and unity to a badly divided African electorate. He was allowed to keep his parliamentary seat, despite attacks from many quarters, and thereby gave the French assimilationist theory its highest expression. He initiated a pattern of African involvement in metropolitan affairs that characterized French-speaking African politics for the next two generations; he set a style and created a mystique which inspired later African politicians; he can be called with great justice the precursor of modern African politics.
A Note on the Ethnic Interpretation of the Fulani Jihād
Authors: Waldman Marilyn Robinson 
Published: April 2006

Opening ParagraphThe religious government and society of contemporary Northern Nigeria have their historical roots in a jihād (Muslim holy war) which was waged there in the first decade of the nineteenth century. The leader of thai jihād, Usuman dan Fodio, sought to establish a Muslim form of government over the Hausa city-states of what is now Northern Nigeria; his movement had the effect of replacing most of the nonorthodox, and in some cases non-Muslim, Hausa rulers with orthodox Muslims who, like himself, were Fulani.