bluuebunny/crossref_metadata_2025_split huggingface dataset:
Einflüsse der Europäischen Zivilisation auf das Familienleben der Bantu
Authors: Knak D. S. 
Published: April 2006

Opening ParagraphWer, wie es mir in jüngster Zeit vergönnt war, einen grossen Teil des von Bantu bewohnten Afrika durchreist und unter der Führung kundiger Missionare überall in verhältnismässig nahe Berühtung zur Eingeborenenbevölkerung kommt, dem tritt in einer überwältigenden Fülle von Bildern die Tatsache entgegen, dass Afrika unter dem Einfluss der europäischen Zivilisation inmitten einer ungeheuren Revolution steht. Die grössten Umwälzungen sind immer diejenigen, die sich auf dem Gebiete des Geisteslebens volkiehen. Da aber das Leben der Bantu nach alter Art unlöslich mit Stamm und Sippe verknupft ist, da der entscheidende Zug an der Eigenart der Bantu ihr Gemeinschaftsgefühl ist und ihr Bewusstsein Glied eines lebendigen Organismus zu sein, so sind die seelischen Veränderungen da am stârksten, wo der alte Stammes- und Sippenverband aufgelöst wird und wo ihr Familienleben neue Formen annimmt.
The Vandau of Sofala
Authors: Earthy E. Dora 
Published: April 2006

Opening ParagraphSofala, Portuguese East Africa, is not very easy of access. The journey has to be made from Beira, in a small hired motor-boat, and takes about six hours in favourable weather, but the Indian Ocean in the vicinity of Beira is often notoriously rough. In the dry season, part of the journey may be made overland, in a machila or travellinghammock. On our forward voyage in January 1930, the engine of the motor-boat was put out of action by the amount of water shipped. This caused a delay of about half an hour while bailing was done by the natives who managed the boat, and we were glad to enter the calm waters of Sofala Bay about 1.30 p.m., having left Beira at 7.30 a.m.
Konkomba Nominal Classes
Authors: Tait David , Strevens P. D. 
Published: April 2006

Opening ParagraphThree is, so far as I know, no published account of the nominal class system of the Gurma group of languages. This group, which belongs, in Delafosse's classification, to the Voltaic family and, according to Westermann and Bryan, to the Gur languages, was discussed by Bertho but he did not give an outline of the nominal class system. He says, ‘Les Kokombas ou Konkombas se disent originaires de la région située à l'Ouest de l'Oti. Il se donnent à eux-mêmes le nom de Kpakpamba. Leur dialecte à préfixes-suffixes tient le milieu entre le gourma et le bassari-tshamba, dialectes qui possèdent également les préfixes-suffixes.’ Nor does Westermann in his account of Akasele give a class system for that language.
Nyoro Kinship
Authors: Beattie J. H. M. 
Published: April 2006

Opening ParagraphIn this article and in a succeeding one I give a preliminary account of Nyoro kinship and affinal terms, together with some description of the expected and actual behaviour associated with the categories they denote. I hope at a later date to publish a very much fuller account, but it may in the meantime be useful to put on record a broad outline of the Nyoro system, so far undescribed except for the few pages devoted to it in Roscoe's work. In the present article I discuss Nyoro categories of kin; in the one which follows I shall consider affinal relationships and Nyoro notions about them.
Gurage Notes
Authors: Ullendorff Edward 
Published: April 2006

Opening ParagraphThe existence of the country and people of the Gurage in Ethiopia has long been known in Europe from the writings of the Portuguese in the sixteenth century. A few references to the Gurage may also be found in Ludolf's Historia Aethiopica (1681), and Bruce's Travels (vol. iv, pp. 147 et seq.) contain some amusing accounts of Gurage activities. Bruce thought they were ‘troglodytes and all robbers; their constant occupation is attending the Abyssinian camps, and stealing horses, mules, or whatever they can get, which they do in a very singular manner’. He then describes such a Gurage robbery in some detail and remarks that when the culprit was finally apprehended, he was found to speak ‘the Amharic language as well as his own, contrary to what the villain had all along pretended’.
Les Pêcheurs de Stanleyville. Quelques aspects de la vie sociale et coutumière des Wagenia
Authors: Dedave André 
Published: April 2006

Opening ParagraphDans cet aperçu sur une tribu assez bien connue du Territoire de Stanleyville, dont les coutumes ancestrales ont été, jusqu'à présent, peu étudiées, je me limiterai à trois points principaux que j'examinerai dans l'ordre suivant: tout d'abord, l'origine présumée de cette peuplade et son installation à proximitè des Stanley-Falls; ensuite, quelques mots de leurs moyens de pêche très originaux, et enfin un exposé d'une parmi de nombreuses coutumes wagenia: la circoncision.
Éléments de Potlatch chez les Hamba
Authors: de Heusch Luc 
Published: April 2006

Opening ParagraphLes Hamba appartiennent à la grande ethnie mongo du Congo belge. Étroitement apparentés aux Tetela, avec lesquels ils traversèrent le Lomami, ils habitant une zone forestière englobant le nord-ouest du Territoire de Katako-Kombe et la partie centrale du Territoire de Lomela. Les communautés indepéndantes qu'ils ont constituées, sont toutes dépourvues d'autorité centrale. Je séjournai principalement chez les Djumbusanga (Secteur Otitu, Territoire de Katako-Kombe). Cette communauté compte environ 2.600 âmes, réparties en 14 villages. Quatre lignages patrilinéaires, dont la profondeur généalogique varie de 8 à 10 générations, sont issus de l'ancêtre éponyme Djumbusanga; nous les appellerons lignages maximaux. Étudions brièvement le processus de fragmentation de l'un de ceux-ci, le lignage maximal Nanalungu. A l'ancêtre Nanalungu se rattachent quatre lignages secondaires; deux de ceux-ci forment aujourd'hui chacun un village, les deux autres composent une seule agglomeration. Mais le groupe residentiel correspondait jadis a une division plus petite du lignage maximal, placée sous l'autorité théorique de l'aîné investi, c'est à dire du successeur en ligne paternelle de l'ancêtre fondateur. II ne constituait guère plus qu'un hameau. Nous appellerons ces anciennes unités résidentielles ‘lignages minimaux’. Il faut souligner qu'aucune des divisions de la grande ‘famille’ Djumbusanga, que nous isolons pour les besoins de l'analyse, n'est désignée par un nom particulier. Un groupe de descendance patrilinéaire, quel qu'il soit, est un ‘ventre’ (otema). Dans le lignage maximal Nanalungu, les lignages issus du même ancêtre immediat se sont groupés il y a quelques années, à l'instigation de l'Administration, désireuse de traiter avec des groupes humains plus denses. Ces lignages minimaux présentent aujourd'hui une profondeur généalogique variant de cinq à huit générations. Normalement le lignage se développe sans cesse par scissiparité. L'autorité de l'aîné investi (nkum'ekanga) dans le lignage minimal est trés lâche.
Religious Beliefs of the Akan
Authors: Smith Edwin W. 
Published: April 2006

Opening ParagraphThe eminent scholar-missionary J. G. Christaller, compiler of the Twi dictionary and of 3,680 Twi proverbs, wrote in 1879: ‘May those Africans who are enjoying the benefit of a Christian education make the best of the privilege; but let them not despise the sparks of truth entrusted to and preserved by their own people.’ Now Dr. J. B. Danquah, well known as the author of those admirable volumes Akan Laws and Customs and Cases in Akan Law, has brought a philosophical mind trained by such teachers as G. Dawes Hicks of University College, London, to expound the religious and ethical system of his own people. It is the first time, I believe, that an African educated on western lines has produced so detailed an exposition. It should, and doubtless will, be studied sympathetically by every Africanist. It would, however, be no compliment to the talented author if his statements were accepted without question. Very unfortunately two of the three manuscript volumes were destroyed by fire; and these, we are given to understand, contained many of the data upon which Dr. Danquah based his conclusions. Had the book been published in its entirety no doubt many of the questions we now ask would have been forestalled.
Reason and Unreason in African Law
Authors: Nadel S. F. 
Published: April 2006

Opening ParagraphIn this essay I propose to discuss three recent studies of African legal systems—Anderson's survey of Mohammedan law in British African territories, Gluckman's book on the Barotse (or Lozi, to mention the tribe mainly considered), and Howell's book on Nuer law. To begin with, this seemed merely a convenient way of combining three reviews; nor did the three books seem to have very much more in common than the date of their publication and the fact that they are all concerned with Africa. The types of law described and the scope of the descriptions differ widely. So does even the background of the authors; for Professor Anderson is a jurist, Professor Gluckman an anthropologist with legal training and interests, and Dr. Howell an administrator-cum-magistrate with anthropological training and interests.
Devinettes Peules et Bororo
Authors: Dupire M. , de Tressan Marquis 
Published: April 2006

Opening ParagraphLe sens poétique du Peul nomade n'est pas, comme celui de son frère islamisé, orienté vers les formes littéraires alambiquées. Il ignore les poèmes mystiques religieux et n'émaille que rarement sa conversation des proverbes dont les sédentaires aiment faire usage.Les seuls genres littéraires dont il fasse cas font partie de la littérature orale populaire. Devinette (tâlol), chanson (gimol), histoire vécue et conte (habaru, tâlol) ne sont pas l'apanage de quelques esprits subtils. Tous les connaissent, les racontent, les chantent, les écoutent. Le style, bref et naïf, est loin d'atteindre au raffinement de la littérature arabisée, mais ce genre plonge profondément dans la mentalité traditionnelle et la réalité quotidienne.
A Study of Hausa Domestic Economy in Northern Zaria
Authors: Smith M. G. 
Published: April 2006

Opening ParagraphHausa is primarily a linguistic term but it has definite cultural connotations and refers to the Hausa-speaking Muslim populations of Northern Nigeria and adjoining French territories, who are typically organized in large centralized states. Such a definition excludes the pagan Maguzawa, whose native speech is also Hausa, and it ignores ethnic differences between the indigenous Habe, who were conquered by Fulani in the ‘Holy War’ of 1804-10, the settled Fulani, who now form the ruling group in most of the states, and the large assimilated populations of slave origin in Hausa communities.
Joking Relationships in Tanganyika
Authors: Moreau R. E. 
Published: April 2006

Opening ParagraphThe note on ‘Joking relationship in East Africa’ in Africa, vol. xiii, pp. 170-3, 1940, brought to my notice a custom of which I had never heard. It led me to make inquiries about utani among the Africans on my station, whom I found without exception to be ready to discuss the matter. What follows is based on the information given me in Swahili by thirty-two men belonging to the following seventeen tribes:Yao, Ngoni, Wemba, Ngindo, Nyakyusa, Kinga, Mbunga, Ha, Sumbwa, Nyamwezi, Zaramu, Zigua, Nyiramba, Chagga, Sambaa, Bondei, and Digo.
Applied Anthropology
Authors: Evans-Pritchard E. E. 
Published: April 2006

I Do Not intend to say to-night all over again what has been said many times before in admirable addresses to learned societies. I propose only to bring to your notice some features of the subject which have often been overlooked or disregarded and yet seem to me to be important.May I in the first place mention the confusion which frequently arises when someone asks whether social anthropology can, or should be, an applied science. It is evident that it cannot be applied in the same sense as, for instance, medicine or engineering are said to be applied sciences since it cannot state its findings as laws in the light of which it can predict events. Perhaps it will never be able to formulate laws as these are understood in the exact sciences. Nevertheless social anthropology is a body of knowledge about human societies and, like all knowledge of the kind, can be used in a common-sense way to solve social problems; and there is surely no one who holds that it should not be so used.
Approche Socioloqique des ‘Brazzavilles Noires’: Étude Préliminaire
Authors: Balandier Georges 
Published: April 2006

Opening ParagraphC'est en 1949 que j'ai pu entreprendre, en liaison avec la Section de Géographie de l'Institut d'Études Centrafricaines, une enquête de sociologie urbaine consacrée aux ‘villes’ noires qui encadrent Brazzaville: Poto-Poto, Wenzé et Bacongo. En 1950, les recherches se multiplièrent grâce au travail collectif de l'équipe de sociologues que je parvins à rassembler à Brazzaville et le travail se poursuit actuellement, durant le répit laissé par les missions accomplies en ‘brousse’.
The Yoruba Lineage
Authors: Lloyd P. C. 
Published: April 2006

Opening ParagraphThe Yoruba, a people numbering over 5½ million, living in south-west Nigeria, need little introduction. They are almost unique among African peoples in that they live in large settlements, many of which were capitals of chiefdoms; 42 per cent, of them live in towns of over 20,000 people and there are nine towns with more than 50,000 inhabitants. Ibadan, now the capital of the Western Region of Nigeria, has a population of nearly half a million. Those towns which were capitals were, in the past, governed by kings (ɔba) and councils of chiefs (oloye or ijoye) who exercised sovereign powers throughout the town and its territory; the titles of these kings and chiefs were usually vested in lineages, so that a chief held a dual position as an elected representative of his lineage and as a member of the council of chiefs in the town. Other towns were governed in a similar manner, their rulers being subordinate to a king. The largest towns, especially those in Ibadan Province, owe their size to the influx of refugees from the crumbling Oyo kingdom in the early and mid-19th century; but it would appear that long before this the capitals of important rulers were towns of 10,000 or more inhabitants. The origin of Yoruba kingship is obscure; the first rulers may have come as conquerers, but their arrival cannot be less than seven centuries ago and may have been much earlier.
The Concept of ‘Bewitching’ in Lugbara
Authors: Middleton John 
Published: April 2006

Opening ParagraphIn this paper I consider some Lugbara notions about witches, ghosts, and other agents who bring sickness to human beings. I do not discuss the relationship of these notions, and the behaviour associated with them, to the social structure. The two aspects, ideological and structural, are intimately connected, but it is possible to discuss them separately: on the one hand, to present the ideology as a system consistent within itself and, on the other, to show the way in which it is part of the total social system. Here I attempt only the former.
The Gbaya Languages
Authors: Samarin William J. 
Published: April 2006

Opening ParagraphThe Gbaya languages are treated in the third part of the recently published volume of the series, Handbook of African Languages. In this work they are held to represent a dialect cluster (a single unit) within the larger unit, the Banda-Gbaya-Ngbandi languages. In thus uniting these linguistic groups, Tucker and Bryan agree at least in part with Greenberg, who includes them as well as some other languages within his Eastern Branch of the Niger-Congo Family. On the other hand, they do not go as far as Greenberg does on the ground that ‘the divergent features of these languages [i.e. those included by Greenberg in the Eastern Branch] would seem to be sufficient to exclude some of them from this “branch”, and possibly to allocate them to other branches . . .’. They therefore ‘feel that Greenberg's “Eastern Branch” grouping cannot be justified (still less the order of his items), except on the grounds of geographical expediency’ (Tucker and Bryan, p. 146).
The Bases of Nationalism among the Bakongo
Authors: Lemarchand René 
Published: April 2006

Opening ParagraphNationalist assertions among the Bakongo have been at the forefront of the active resistance movements which ultimately led the Belgian Government to grant the Congo its independence. These reactions to the Belgian presence, which can be traced back to the early twenties, expressed themselves in highly diversified forms and with varying degrees of intensity. From the early days of the Belgian rule, however, a duality of tendencies has been apparent in the Mukongo cultural heritage. The acceptance of certain Western innovations, on the one hand, combined with a manifest attachment to their cultural background, on the other, accounts for the presence of modernist and traditional strands discernible in present-day attitudes towards authority.
Religion and Society Among the Kuria of East Africa
Authors: Ruel M. J. 
Published: April 2006

Opening ParagraphThis paper attempts to answer two broad questions. Firstly, what is Kuria religion about? and secondly, what is the relationship between Kuria religious concepts and their social life and what is the place of ritual in this relationship? Neither of these are questions which Kuria would themselves ask—certainly in this form—but they are perhaps the two leading questions which an anthropologist must ask in examining the religious beliefs and ritual practice of another people. Much depends upon the answer to the first, for it is in terms of the answer that one is likely to establish the particular coherence of ‘integrity’ of a people's beliefs, held existentially in the context of their own social life. The answer is relevant too to an issue which has concerned those writing on related peoples of the same area as the Kuria—the problem of the relation between magic and religious beliefs. Thus Wagner, writing on the Bantu Kavirondo, uses the undifferentiated category of ‘magico-religious’ belief. But what exactly is meant by this umbrella term, and does it not itself obfuscate what it seeks to define? The second question considered—the relationship between Kuria religious concepts and their social life—is a continuation of the first in relation to their very elaborate and, in one sense, autonomous system of ritual based in particular on a complex sequence of rites of passage. These rites are a very striking feature of Kuria culture. It is, I think, by considering them in this double context—as expressing religious values on the one hand while controlling social behaviour on the other—that these rites are most fully understood.
Town-Farm Relationships in Yorubaland: A Case Study from Oyo
Authors: Goddard S. 
Published: April 2006

Opening ParagraphThe Yoruba are generally believed to be the most urbanized of the peoples of tropical Africa, and certainly their propensity for living in large nucleated settlements is one of the most striking features of the settlement geography of the continent. It is not surprising, therefore, that the Yoruba town has attracted a considerable amount of attention from anthropologists, sociologists, and geographers alike. W. R. Bascom and others have emphasized the uniqueness, magnitude, and long history of urban development; W. B. Morgan, A. L. Mabogunje, and N. C. Mitchel have examined the functions and morphology of Yoruba towns; and certain sociologists, notably N. A. Fadipe and P. C. Lloyd, have discussed detailed aspects of Yoruba urban life. From all these writings one dominant feature has emerged: that Yoruba towns are ‘agricultural towns’ in the sense that they are agriculturally based and the product of intimate links between town and country. While it is true that most towns in pre-industrial societies tend to be linked with their immediate hinterlands, in so far as the excess of food production there makes their existence possible, Yoruba towns are linked to their hinterlands by even stronger ties, because the Yoruba living in the country traditionally looks upon the town as his real home and owes direct social allegiance to it.
An Ethnographic Classic Brought to Light
Authors: Marwick M. G. 
Published: April 2006

Opening ParagraphIn 1825, António Candido Pedroso Gamitto, a cadet aged nineteen in one of the Lisbon regiments, was sent to Africa as an ensign. He himself was well aware of how this course of events interfered with his education:At a period of life when a youth who is his own master and not lacking in means dedicates himself to studies, that is what happened to me. As I grew older I realised that I had lost the best time and opportunity for study; and when I wanted to remedy this it was already too late for in Africa there are no teachers, nor even libraries, and it was difficult to have enough books sent from Europe.Lamenting my lost time, I was obliged to content myself with what instruction I could obtain through reading, and this was done at an advanced age in a life which seventeen years in the African climate had ruined.In saying these things I am speaking on my own behalf and I do so with the sole object of procuring the indulgence of my readers (vol. i, p. 22).Statements such as this reveal immediately that Gamitto, even if he lacked formal education, had an ingenuous insight into his own limitations, and it may have been this quality that made him a successful ethnographer.
The Temne Family in a Modern Town (Lunsar) in Sierra Leone
Authors: Gamble David P. 
Published: April 2006

Opening ParagraphLunsar is a town of some 10,000 people which has grown up since 1930 beside an open-cast iron-ore mine worked by the Sierra Leone Development Corporation (Delco) in the Marampa Chiefdom of the Northern Province, about sixty miles from Freetown. In the early days large numbers of unskilled workers were employed, but now the mine is highly mechanized. The ore is excavated and removed by mechanical scrapers and transported on a conveyor belt to a mill where most of the waste material is separated. It is then taken by conveyor belt to stockpiles and from there is mechanically loaded on to wagons.
Essai de Synthèse du Système Social des Bamiléké
Authors: Hurault Jean 
Published: April 2006

Objet de l'étudeLes Bamiléké ont élaboré des institutions profondément originales dans des domaines en apparence nettement distincts, lignage et parenté, chefferie, sociétés coutumières, organisation des quartiers. L'organisation sociale qui en résulte est fort complexe et présente des variations notables d'un groupement à l'autre, surtout dans le domaine du fonctionnement de la chefferie. L'édifice apparaît surchargé d'éléments secondaires, au point que ses grandes lignes finissent par se trouver masquées.
Belief in ‘Witches’ among the Rural Wolof of the Gambia
Authors: Ames David 
Published: April 2006

Opening ParagraphThe material for this paper was collected while making a general ethnographic study of the Wolof people in the Saloum districts of the Gambia and neighbouring Senegalese villages in 1950–1. The extraordinary concern of the Gambian Wolof with ‘witches’ soon became evident when discussing and observing many ‘distinct’ aspects of their way of life. The object of this paper is twofold: to describe not only emotional reactions to ‘witches’, but to give an account of the behaviour ascribed to them, and the techniques for coping with their attacks; some functions and dysfunctions of these beliefs and practices will then be discussed.
Clanship and Contract in Northern Somaliland
Authors: Lewis I. M. 
Published: April 2006

Opening ParagraphIn this article I analyse Somali political institutions in terms of clanship (tol) and contract (heer). By the latter term I mean the explicit contracts, or treaties of government, which are the foundation of all formal political units among the northern pastoral Somali. In conclusion, I examine the significance of Somali political structure in the light of Maine's celebrated dictum that the ‘movement of the progressive societies has hitherto been a movement from Status to Contract’.