bluuebunny/crossref_metadata_2025_split huggingface dataset:
Nutrition in East Africa
Authors: Culwick G. M. 
Published: April 2006

Opening ParagraphBroadly speaking it is true to say that the Colonial Empire woke up all of a sudden, some eight years ago, to the fact that it was faced with nutritional problems of considerable magnitude. In 1936, as part of the outcome of a debate on world nutrition at Geneva in the previous September, the British Colonial Secretary asked for a report from each colony on the state of nutrition within its borders. The chorus of woe evoked by this was startling in its unanimity and showed that the little heeded scientific voices of the preceding years had after all been saying something of the greatest importance.
Food as a Basis for International Co-Operation
Authors: Mead Margaret 
Published: April 2006

Opening ParagraphIn this paper I propose to describe in some detail how the particular mechanism in which I am interested in the United States is working inside the food situation, and then to go on from that to a consideration of the more general problems involved.The United States began a nutrition campaign just before the war. It is, perhaps, an interesting example of the different effects of timing in the two countries that so many of the measures which we took in connexion with nutrition among our own people were associated with the period of the depression, and with measures of recovery from the depression. In Britain the same kind of measures have been associated with the war, and have been subsequent to the height of the British war effort; they are therefore associated with the crest of a successful war effort, whereas we associate them with the less uplifting feeling of coping with the depression.
Numeration in the Languages of Guiné
Authors: Wilson W. A. A. 
Published: April 2006

Opening ParagraphDuring a recent survey of the non-Mande languages of Guiné (Portuguese Guinea), the writer took notes on the systems of numeration, and observed some of the ways of counting and indicating totals on the fingers and hands. It was found that a comparison of the numeral stems gives a fair index of the degree of lexical affinity between any of the languages.
A Prefix ḥ in Egyptian, Modern South Arabian, and Hausa
Authors: Leslau Wolf 
Published: April 2006

Opening ParagraphThe language families of Semitic, Egyptian, Berber, and Cushitic are generally recognized as belonging to the Hamito-Semitic group. As far back as 1844 Hausa was also occasionally compared with one or another language family of Hamito-Semitic or with Hamito-Semitic as a whole. I should like to mention only the studies of R. Lepsius, A. H. Sayce, L. Reinisch, F. Lexa, G. A. Barton, and particularly W. Vycichl, and recently J. Greenberg. Personally, I have no definite opinion on the relation between Hausa and the Hamito-Semitic group. However, in the course of my work on various Semitic problems I have come across a feature that occurs in Ancient Egyptian, Modern South Arabian, and Hausa. I have in mind the prefixed element ḥ that occurs in the above-mentioned languages and that so far has defied any explanation, at least in the Modern South Arabian group.
War-Towns in Sierra Leone: a Study in Social Change
Authors: Siddle D. J. 
Published: April 2006

Opening ParagraphOne of the most interesting features of the cultural landscape of Sierra Leone is the very large number of settlements which still bear the marks of the long period of anarchy which preceded the colonial era. This is reflected both in the choice of sites and in the internal structures of settlements. Such influences are still to be found despite the impermanence of mud and wattle buildings and the sixty years which have elapsed since pacification. These settlements are interesting not only by the fact of their survival, but also for their wide distribution and their small size. There are probably more than a thousand defensive villages in the country, an average of one for every twenty-eight square miles, and reaching a maximum density of one for every four square miles in parts of Mendeland in the south. Most of them have populations of between two hundred and a thousand inhabitants. It is the aim of this paper to reconstruct the original character of these ‘war-towns’ as they were described by nineteenth- century explorers; to attempt an explanation of their wide distribution; and finally to show how social and economic changes are gradually causing a breakdown of this nucleic and defensive rural settlement pattern.
A Comparison of African Kingdoms
Authors: Vansina J. 
Published: April 2006

Opening ParagraphIt has long been recognized that there is a distinctive category of African political systems, which is characterized by centralized authority. The preliminary analysis and classification of African kingdoms proposed in this article are based on comparison of most of the States in Central, South, and East Africa. Only a few data on West African kingdoms have been incorporated, but we feel that the classification will prove generally valid for West Africa as well.
Economic Development and the Heritage of Slavery in the Sudan Republic
Authors: McLoughlin Peter F. M. 
Published: April 2006

A. Introduction—GeneralThis paper suggests that important economic problems in the Republic of the Sudan (the Anglo-Egyptian Sudan until independence in 1956) arise from attitudes associated with the heritage of slavery. After briefly outlining the nature of indigenous slavery, and the essential interrelatedness of its economic and social characteristics, it uses primarily official documents to analyse the economic effects of slavery abolition in the northern Sudan. Present-day economic ramifications of the slavery heritage are then discussed.
Matriliny and Pawnship in Central Africa
Authors: Douglas Mary 
Published: April 2006

Opening ParagraphNew field material should give an opportunity for reappraising old research. Thus Father de Sousberghe's latest report on the Pende (1963) stimulates a radical revision of assumptions about Central African ethnography. Is there a recognizable type of kinship organization which we can call ‘Central African’? The question was first raised by Gluckman in his introduction to The Lamba Village before any intensive field-work had been reported. At that stage his answer was that the typical Central African social system was characterized by lack of corporate lineages such as are found among the southern Bantu. These were the early days of post-war anthropology, and since he was using a negative criterion, he denned the sense in which he used ‘lineage’ as a genealogical structure whose members shared corporate rights and responsibilities. Before the ink was dry, however, Clyde Mitchell was sending in the first reports on the Yao, who are culturally much akin to the Maravi peoples, Nyanja and Cewa, among whom they live. According to Mitchell, the Yao were organized in distinct corporate matrilineal lineages. Gluckman did not tear up his introduction and write a new one. In an addendum he hoped that the unexpected discovery of corporate descent groups among the Yao would stimulate further inquiry.
Occupational Prestige and Social Status among Urban Africans in Northern Rhodesia
Authors: Mitchell J. Clyde , Epstein A. L. 
Published: April 2006

Opening ParagraphA significant aspect of the newly developed towns of Central and Southern Africa is the degree to which social relationships in certain situations are being organized in terms of social strata. It is not always easy, however, to secure data on the nature of the system of stratification—there are, in fact, very few substantial studies available. One method of approach, which promises to be fruitful, is through the study of the ranking of occupations by their social prestige. This method has the advantage that the techniques are fairly simple. They can be applied at successive times, thus yielding some measure of change, and they can be applied at different places, thus yielding comparative material.
!Kung Bushman Religious Beliefs
Authors: Marshall Lorna 
Published: April 2006

Opening ParagraphMy purpose in this paper is to describe some of the religious beliefs held currently by the !Kung Bushmen of the interior bands of the Nyae Nyae region of South West Africa. I shall limit the paper to a description of their concepts of the gods, the problem of evil, supplication, the spirits of the dead, and the ceremonial curing dance, but leave for another paper a more detailed account of medicine men, how they become medicine men, and more about their practices and beliefs. We gathered the information which I present principally on our expeditions of 1952–3 and 1955.
Yoruba Responses to the Fear of Death
Authors: Morton-Williams Peter 
Published: April 2006

Opening ParagraphThe certainty of the individual's extinction as a human being contradicts so outrageously the value and effort of living that most cultures minimize the confrontation with this certainty, or cushion it with assurances of some form of immortality. I am going to describe some of the ways in which the Yoruba express their fear of death, and the response they make to it, especially through their traditional religion, which is still the religion of a good proportion of the five million Yoruba in South-West Nigeria and Southern Dahomey. These examples show the wide range of their attempts to cope with this recurrent fear.
Aspects of Nyoro Symbolism
Authors: Beattie John 
Published: April 2006

Opening ParagraphLike other African peoples, Banyoro have a rich and complex symbolism, and there are numerous references to aspects of this in both older and more recent writings about Nyoro traditional culture. But until the publication in a recent issue of this journal of a paper on the significance of right and left in Nyoro symbolic classification by my colleague Dr. Rodney Needham (Needham, 1967), no systematic analysis of Nyoro symbolic categories, or even of the more important of them, had yet been attempted. I hope myself to take up this theme in a forthcoming monograph on Nyoro ritual, though I believe that to do it justice will require some further detailed inquiry through the Runyoro language in Bunyoro itself. In the meantime Needham's interesting essay, based on most of the available written sources, is a significant contribution to the subject. There is certainly much research to be done on the symbolism of right and left and of other complementary oppositions in African cultures, and it is to be hoped that his pioneering efforts will stimulate further researches in these fields.
The Hunter in Igala Legends of Origin
Authors: Boston J. S. 
Published: April 2006

Opening ParagraphMany local communities in Igala tell the story of their origin in the form of either a clan or a lineage pedigree going back to a founder who is described as a hunter by profession. Typically in these legends the founder is said to have come to the locality from elsewhere and to have found it so good for hunting that he decided to remain and make a new home. His hunting camp becomes a permanent settlement in whose affairs the hunter's family play a leading role, and after his death his descendants form the dominant clan or lineage in that area. The theme of the actual arrival and settlement of the hunter is often woven into stories telling of his hunting exploits and describing the unusual success that he had in the hunting field.
The Iconology of the Yoruba Edan Ogboni
Authors: Williams Denis 
Published: April 2006

IntroductionThe anthropomorphic brass staff of the Yoruba Ogboni Society—the edan Ogboni—holds a position of isolation and aesthetic distinction within the Yoruba plastic. Whereas traditional wood-carving is humanistic in its identification with life, is spontaneous, descriptive, and experimental in idiom, Ogboni art is iconic—archetypal, hieratic, and conservative, a manifestation of eternal principle. Where the formal theme of Yoruba carving is abstract, dynamic, architectonic, Ogboni art is absolute, static, and linear. Frequently the edan Ogboni is little more than high relief—a non-sculptural projection of drawing in wax. Though art associated with Orisha is often religious it is not generally held to contain a spirit, and is never worshipped as a spirit. Orisha art is most typically symbolic of the spirit, where Ogboni art, in contrast, is sacred and worshipped as the actual vessel of the spirit. This difference in function, besides affecting the resulting form, determines the attitude of the artist to the object rendered. Yoruba wood-carving is therefore free to be naturalistic and spontaneous, where Ogboni art is rigidly traditional and conservative.
Marriage among !Kung Bushmen
Authors: Marshall Lorna 
Published: April 2006

Opening ParagraphBecause within the area we indicate by shading on the map the !Kung Bushmen intermarry among themselves, by custom and preference, members of the Harvard Peabody Smithsonian Kalahari Expeditions needed a convenient way of referring to that area as a unit and arbitrarily called it the region of Nyae Nyae.Nyae Nyae is a corruption of the !Kung name //Nua!ei. The name Nyae Nyae refers strictly to a group of pans in South West Africa (S.W.A.) centred approximately at Gautscha Pan at about 19° 48′ 30″ S, 20° 34′ 36″ E. We extend the application of the name to an area around the pans of about 10,000 square miles, lying for the most part in S.W.A. but reaching some miles over the border of the Bechuanaland Protectorate (B.P.). There are no strictly conceived boundaries around the area. We can only vaguely define it by saying that it does not include Karakuwise to the west or Chadum to the north. It does not, we think, reach eastward much farther than Kai Kai, or southward much beyond Blaubush Pan (40 or 50 miles south of Gam).
‘Normative’, ‘Recollected’ and ‘Actual’ Marriage Payments among the Lowiili of Northern Ghana, 1951–1966
Authors: Goody Jack 
Published: April 2006

Opening ParagraphGiven that one is attempting to collect information as an academic observer among a people other than one's own, the data on many aspects of that society presented in standard ethnographic analyses must inevitably be thin and inadequate by the current standards of the social sciences. This situation tends to make for a one-sided approach. With a paucity of material at one's disposal, there is an overwhelming tendency to stress the analysis of ‘norms’ (and the more abstract ‘structures’ based upon them) since verbal statements of ‘expected behaviour’ are often more easily gathered than observations of ‘actual’ transactions. On this level, too, the limited number of one's respondents can be bolstered up by resort to linguistic parallels (‘from one informant you can analyse a language’) or by the comforting assumption, nourished by much sociological theory, that simpler societies are more ‘homogeneous’.
The Farmer in Chaha Song
Authors: Leslau Wolf 
Published: April 2006

Opening ParagraphThe songs presented here were collected for me by Wäldä Sänbät Bänti. In my experience of collecting linguistic material in Ethiopia, Wäldä Sänbät deserves special mention. He is about twenty years old, a speaker of Gyeto which is a slight variant of Chaha. When I asked Wäldä Sänbät whether he would be willing to work with me on the Gyeto vocabulary, he readily agreed in terms that I at first considered rather boastful. He told me indeed that he was the most knowledgeable man in the dialect of Gyeto, a statement that I did not hear too often from my Ethiopian informants. The truth of the matter is that Walda Sanbat was the best informant I encountered in my linguistic work in Ethiopia. Not only did he know his language admirably well, but he was also a born field-worker. Without my prompting, he brought me all kinds of plants, cereals, and grasses and gave me their native names. He knew how to illustrate difficult terms with appropriate gestures and stories which explained the difficult word in context. Thus, having noticed his ability as a fieldworker, I asked him to collect Chaha songs dealing with any subject. Here again he showed that he knew the technique of a professional. When he presented me with the bill agreed upon in advance, he had added to it an item for which I gladly paid. Indeed, on several occasions he had found it necessary to offer the singer a bottle of native beer to put him in the mood to recite the song. So it was that he brought back to me at Addis Ababa a considerable collection of Chaha songs.
Ecology and Social Structure among the North Eastern Ibo
Authors: Jones G. I. 
Published: April 2006

Opening ParagraphThis paper is concerned with the North Eastern Ibo and specifically with its four principal tribes, the Ezza, Ikwo, Izi, and Ngbo. I hope to show by a comparison of the structure of these four tribes with that of more typical Ibo tribes that distinctive features of their social structure are the result of a modification of this typical structure in response to the conditions of a new environment.
Dual Symbolic Classification among the Gogo of Central Tanzania
Authors: Rigby Peter 
Published: April 2006

Opening ParagraphSince the work of Durkheim and Mauss on systems of classification, it has generally been recognized that there is some structural relationship or ‘concordance’ between the social and symbolic orders of any society. The present analysis establishes a system of dual symbolic classification for an East Africa people and further indicates the widespread incidence of this type of classification in Africa (cf. Needham, 1960a; Beidelman, 1961; Wieschhoff, 1938; Werner, 1904; Evans-Pritchard, 1953, 1956; and others). It also provides a closer ethnographic comparison with the neighbouring matrilineal Kaguru, with whom Gogo share some linguistic and cultural features, and whose system of symbolic classification has been described by Beidelman (1961).
Some Structural Aspects of the Feud among the Camel-Herding Bedouin of Cyrenaica
Authors: Peters E. L. 
Published: April 2006

Opening ParagraphWhen a Bedouin kills another in Cyrenaica, one of a number of consequences ensues. According to the Bedouin, the particular consequence is determined by the genealogical positions of the persons or groups concerned. In the first part of this article an analysis of the disturbances in social relationships precipitated by homicide is made, using a lineage model as a framework. In this part of the discussion the arrangement of the information corresponds closely to the view the Bedouin give of their relationships. Additional information is then presented to show that this lineage model neither covers several important areas of social relationships nor enables an accurate prediction of events to be made. This raises the issue: can the comprehensive power of the model be increased by complicating it, or does complexity destroy its utility? The argument advanced is that the lineage model is not a sociological one, but that it is a frame of reference used by a particular people to give them a common-sense kind of understanding of their social relationships. For sociological purposes this means that the lineage model, with its supporting theoretical presuppositions, must perforce be abandoned. In the latter part of this article some of the implications of adopting this position are discussed.
Social Change on the Kru Coast of Liberia
Authors: Fraenkel Merran 
Published: April 2006

Opening ParagraphThe Kru people of Liberia are well known as deck-hands and fishermen all down the west coast of Africa, and they have established ‘colonies’ in most ports from Dakar to Douala—as well as in such distant centres as London, Liverpool, and New York. Little, however, has been published on their history and social structure, and the first part of this article is a contribution towards filling this gap. The second part concerns socio-economic change in one Kru town, Grand Cess, during the present century, and in particular its fission into two geographically and culturally distinct sections: the traditional town and the modern Municipality. The outline of the development of Grand Cess, of present interrelationships between its two main sections, and of the status of each vis-à-vis the central government, serves as an illustration of the Republic's unusual system of local administration. The account is based on three weeks' stay in Grand Cess in 1958, and on discussions with Kru people over a period of a year in Monrovia (1958–9).
Quelques Faits de l'Organisation Sociale des ʽAfar
Authors: Chedeville E. 
Published: April 2006

Opening ParagraphLe peuple qui se nomme lui-même ‘Afar occupe entre la mer Rouge et le golfe d'Aden d'une part, et les premières pentes du plateau Abyssin d'autre part, un triangle dont les sommets sont en gros Obok, le pont du Chemin de Fer Franco-Éthiopien sur la rivière Awâch, et la pointe nord de la péninsule du Bôri, au sud-est de Massawa. La superficie en est voisine de 150.000 kilomètres carrés.
The Social Structure of Modern Bamako
Authors: Meillassoux Claude 
Published: April 2006

Opening ParagraphAccording to a partial census taken in 1960, Bamako city has about 130,000 inhabitants. Small by Western standards, it is still by far the largest city in Mali. At the time of the French conquest Bamako had only between 800 and 1,000 inhabitants; it was the capital of a Bambara chiefdom, grouping about thirty villages on the north bank of the Niger river, with a total of about 5,000 people. The ruling dynasty was that of the Niaré, who, according to their traditions, came from the Kingi eleven generations ago (between 1640 and 1700). For defence against the neighbours and armed slave-raiders fortifications were built around the town and a permanent army of so-fa (horsemen) was raised. Soon after its foundation Bamako attracted Moslem Moors from Twat who settled as marabouts and merchants under the protection of the Niaré's warriors. Among them, the Twati (later to be called Touré) and the Dravé became, alongside and sometimes in competition with the Niaré, the leading families.
Sacred Kingship and Government among the Yoruba
Authors: Lloyd P. C. 
Published: April 2006

Opening ParagraphInterest in African sacred kingship has for long been centred upon its ritual aspects; descriptions of highly colourful ceremonies have provided a convenient introduction to the study of a people's religious beliefs, yielding also examples of the ritual sanctions by which the ruler enforces obedience. As a result the constitutional aspects of kingship have been largely ignored.
Labour Emigration among the Moçambique Thonga: A Reply to Sr. Rita-Ferreira
Authors: Harris Marvin 
Published: April 2006

Opening Paragraph(1) Sr. Rita-Ferreira disagrees with the ‘cultural identification’ which I am said to make between Thonga and Chopi. I cannot imagine what he disagrees about since my text merely states that Thonga and Chopi are ‘ethno-linguistically related’, which is, of course, irrefutable. (2) He claims that I dismiss the principles of agnatic kinship solidarity and the obligation of senior sons on behalf of the welfare of junior sons. The reader is given the impression that I argue that such norms do not exist, when in fact, the only issue in the text is the extent to which actual behaviour corresponds to the ideal principles. Apparently, Rita-Ferreira is not acquainted with the concepts of ideal and actual culture. (3) He says that I do not hesitate to contradict Junod on point (2) while I give no evidence from other reliable sources. Those who have not seen my article will no doubt be surprised to learn that my evidence consists of citations and quotes from Junod. (4) Rita-Ferreira's readers cannot help but gain the impression that I am ignorant of the basic similarity between Thonga social organization and that of other South-eastern Bantu peoples. Nothing in my text entitles Sr. Rita-Ferreira to harbour such illusions, especially since the sources which he uses to correct me are to be found in my own list of references.