bluuebunny/crossref_metadata_2025_split huggingface dataset:
Western Education and Rural Productivity in Tropical Africa
Authors: Evans P. C. C. 
Published: April 2006

Opening ParagraphFor many years British administrators and others concerned with the developing countries of tropical Africa have criticized Western-type schooling introduced there for what they believe to have been its bad effects on the life of rural peoples. They have complained that such schooling is prejudicial to rural life, since it produces a distaste for agriculture and leads to a drift from the land. They say it promotes in schoolchildren a desire to be clerks or white-collar workers and, because of their schooling, they develop a strong dislike for manual work and a reluctance to soil their hands with physical labour. They assert that these values inculcated by Western schooling lead finally to an almost complete rejection of rural life, a contempt for agriculture, and therefore to a decrease in rural productivity. Finally, they maintain that this is particularly serious in view of the fact that, as far as we can see at present, many African countries will have to depend on agriculture and the land for a long time to come, for it is only through such dependence that it seems likely that they will achieve economic viability which will be an important factor in making a success of political independence.
Ethnohistory and the Akan of Ghana
Authors: Goody Jack 
Published: April 2006

Opening ParagraphMrs. Eva Meyerowitz's book, entitled The Akan of Ghana, is the third of a four-volume work on the Ashanti and their neighbours. The first to appear was The Sacred State of the Akan (1951), the second Akan Traditions of Origin (1952), and the fourth, not yet published, is to be entitled The Akan Divine Kingship and its Prototype in Ancient Egypt. They are the fruit of Mrs. Meyerowitz's researches in Ghana which began in 1943 when, as Art Supervisor at Achimota College, she was commissioned by the Burlington Magazine to write a series of articles on Ashanti gold ornaments. Since then she has engaged in field research among the Akan-speaking peoples, which has been supported by the Royal Anthropological Institute, by the Colonial Research Council, and, in her latest studies, by the University College of Ghana.
Kinship Terminology and the Initial Vowel
Authors: Whiteley W. H. 
Published: April 2006

Opening ParagraphAmong a number of interlacustrine Bantu languages the nominal prefix is commonly of a shape V1CV2 (vowel, consonant, vowel). It is convenient to refer to V1 as the ‘initial vowel’ of the prefix, even where—as in Class 9—the prefix comprises only a single vowel or a vowel followed by a nasal. In certain contexts the prefix has been noted to occur without this initial vowel, and while no full study of such contexts has yet been made, the recently published Luganda Grammar establishes a number of practical rules for the omission of the ‘Initial Vowel’. Here, there is a reference to the ‘…loss of the I(nitial) V(owel)…to distinguish certain nouns when indicating close personal relationships…’, but there is no further reference to the important series of contexts provided by kinship terminology.
Saving and Indebtedness among Cameroons Plantation Workers
Authors: Warmington W. A. 
Published: April 2006

Opening ParagraphFrom 1953 to mid-1955 a team from the West African Institute of Social and Economic Research was investigating various problems caused by the employment of a large labour force in the plantations of the Southern Cameroons. The whole survey, which it is hoped soon to publish, covered a fairly wide field of social and economic studies. The purpose of this paper is to examine only one small aspect, somewhat outside the main field of the investigations.
Types of Urban African Marriage in Kampala
Authors: Parkin David J. 
Published: April 2006

Opening ParagraphThis paper analyses factors affecting the variable character of urban marriage patterns in the predominantly African city ward of Kampala East, Uganda. Kampala city comprises two other wards, both of which accommodate considerable proportions of Asians and Europeans. Skirting the west and south of the city is the Kibuga, meaning capital in the local vernacular, Luganda. The Kibuga, like Kampala East, is also predominantly African. The city and Kibuga are administratively and culturally highly distinct. The city has its own council and is the nation's capital. The Kibuga is the capital of the quasi-autonomous kingdom of Buganda. The latter is alternatively a province of Uganda.
Some Trends in Modern Marriage among West Africans
Authors: Little Kenneth , Price Anne 
Published: April 2006

Opening ParagraphThis article describes and attempts to analyse the nature and content of marital relationships in the ‘modern’ West African family. To an increasing extent educated young people apparently want a companionate marriage on Western lines (Marris, 1961). Evidence comes from interviewing and from studies made of the attitudes of students and of secondary school boys and girls in a number of countries, including Ghana, Nigeria, and Sierra Leone. Omari, for example, collected data from 293 students in a sample of eight Secondary and Teacher Training Institutions throughout Ghana. About three-quarters of these subjects said they would like to be married either in church or before a magistrate (1960, pp. 197–210). A statutory marriage of this kind, unlike traditional marriage, makes bigamy a crime, and so we may assume that the young people concerned had monogamy in mind. A group of Nigerian secondary school girls also declared, with a single exception, that monogamy was the ideal form of marriage; they insisted that they wanted to choose their own husbands (Baker, 1957).
Gurage Social Classification: Formal Notes on an Unusual System
Authors: Needham Rodney 
Published: April 2006

Opening ParagraphThe Gurage of south-western Ethiopia possess a form of civilization which is of quite remarkable interest. Their social institutions and modes of livelihood have been well described by Dr. William A. Shack in his workThe Gurage(1966). This admirable monograph has received inThe Times Literary Supplementa long analytical review (Anon., 1966) couched for the most part in highly laudatory terms with which I readily identify myself. The review concentrates on the principles of Gurage mystical ideology, which is a source of great fascination and the discovery of which stands to Dr. Shack's enduring credit, but it also expresses incidentally certain reservations concerning the ethnographer's analysis of the relationship terminology. The purpose of the present notes is to take up these critical points and to isolate in the terms of social classification a formal feature which makes the Gurage of exceptional sociological interest as well.
Matrilineal Kinship among the Kunda
Authors: Bruwer J. P. Van S. 
Published: April 2006

Opening ParagraphThe Kunda, a matrilineal Bantu people numbering about 20,000, occupy part of the Luangwa valley in the Eastern Province of Northern Rhodesia. Their country, located within the administrative district of Fort Jameson, stretches along the east bank of the Luangwa between the Lusangazi in the south and the Lukuzi in the north. Its western boundary is the Luangwa river proper; across the river a game reserve, stretching up from the Muchinga range, forms an uninhabited barrier between them and the tribes beyond the mountains. The eastern boundary is less clearly demarcated, but marches with the territory of the adjacent Cewa. To the south and north live the Nsenga and Bisa respectively. All these adjacent tribes are matrilineal.
Tswana Legal Maxims
Authors: Schapera I. 
Published: April 2006

Opening ParagraphLike many other peoples, the Tswana of Bechuanaland Protectorate often cite proverbs and similar sayings to specify rules of conduct. In this paper I discuss a number of those generally used in the context of litigation; some are statements of general principles, akin to the ‘maxims’ of Roman law, others relate more particularly to judicial procedure. Many were actually quoted at trials witnessed by myself or recorded by clerks of tribal courts, the rest were mentioned incidentally by informants when discussing points of Tswana law. The great majority are classed by the people themselves as ‘proverbs’ (diane, sing. seane), and some of these (though not all) are included in the collections of Tswana proverbs published by Plaatje and Seboni; others were introduced simply by some such phrase as Molao ware, ‘The law says’, or Kamokgwa waSetswana, ‘According to Tswana custom’. Since I am not here concerned with their linguistic aspects, I do not attempt to distinguish recognized proverbs from other kinds of maxim.
Segmentation and Fission in Cape Nguni Political Units
Authors: Hammond-Tooke W. D. 
Published: April 2006

Opening ParagraphThe aim of this paper is to discuss certain aspects of the political organization of the Cape Nguni, with special reference to the formation of political units. Its preparation forms part of a larger study undertaken by the writer on the nature and direction of political development in the Transkeian Territories of the Republic of South Africa, which has culminated in the establishment of a system of what approximates to indirect rule based on indigenous structures, known as Bantu Authorities. It is one of the basic tenets of the study that in a situation in which indigenous populations are subjected to external control, and even more when traditional structures are themselves used as instruments of government, traditional premisses (to use a term of Maquet) must be taken into account. The acceptance, or otherwise, of authority must obviously depend to a large degree on traditional concepts of where authority resides, its sanctions, extent, and limitations. Some attempt at a reconstruction of the pattern of tribal governments as they were immediately before the imposition of White control was therefore necessary: this paper discusses a limited aspect of the problem—the formation of the political units themselves.
A Sorcery Hunt in Dagomba
Authors: Tait David 
Published: April 2006

Opening ParagraphI do not know what events led up to the sorcery hunt in Savelugu, but in Nanton the sorcerer-finders came on the invitation of the Nantonlana. His invitation was given because, it is said, much sorcery was about. The only certain sign of it that I know is that sorcerer's fire was seen at night. Though I have seen this phenomenon three times I do not know what it is. It travels at thirty to forty feet above the ground at considerable speed, flashing on and off, sometimes as bright as a bicycle lamp. It may be a large firefly, though it does not resemble any firefly I have seen close to. In Konkomba country I thought (though I never saw it there) that it might be an effect of marsh gas. Here in Nanton I do not know what it may be.
Universities and Polytechnics in Africa. The Twelfth Lugard Memorial Lecture
Authors: Pedler Frederick 
Published: April 2006

Opening ParagraphMay I say first how much I appreciate the compliment which you paid me when you invited me to address the International African Institute on this, the occasion of the twelfth Lugard Memorial Lecture. I am proud to be one of those to whom Dame Margery Perham referred in the first Lugard Memorial Lecture, one of those who knew Lord Lugard in his later years. As a young civil servant I was the administrative secretary of the Advisory Committee on Education in the Colonies, of which Lord Lugard was a member. As a kind of extension of my duties, I went to Africa as the secretary of Lord De La Warr's commission on higher education in East Africa. That commission's terms of reference charged it to work out a scheme for setting up a university college in Uganda, and of course Lord Lugard was interested because he had played such a leading part in bringing Uganda into the empire—first in commanding the military expedition and thereafter in conducting the campaign in Britain which persuaded Mr. Gladstone's government to proclaim the protectorate. Shortly after I returned from Uganda to London, I was walking in Whitehall when I saw Lord Lugard coming towards me—walking the length of Whitehall from Trafalgar Square to Parliament Square although at that time he was 79 years of age. I wore a hat in those days, and in accordance with the civilized manners which young people then endeavoured to preserve, I raised it. To my surprise Lord Lugard recognized me, stopped me, and asked me to tell him about the commission and what it was likely to recommend. The conversation left me with a lively appreciation of Lord Lugard's great personal interest in education in Africa. If we could evoke, as Hubert Deschamps evoked when he pronounced the eighth Lugard Memorial Lecture, ‘cette ombre auguste qui nous est chère’, I think that the august shade would be very willing that this memorial hour should be devoted to a discussion of educational problems.
Some Zande Texts on Vengeance for Death
Authors: Evans-Pritchard E. E. 
Published: April 2006

Opening ParagraphI have sometimes felt that my book on Zande witchcraft beliefs and practices did not finish the story—what happens at death and afterwards. I hope to be able to complete this last chapter in the near future—a chapter to which Fr. Giorgetti (F. Gero) has contributed in his Death among the Azande of the Sudan (1968), a translation from the Italian Morte e religione della morte tragli Azande del Sudan. In the meantime, and because I wish the Azande to speak for themselves, I submit for publication in vernacular and translation a few texts on what I think is a topic of interest.
Le temps dans la culture Komo
Authors: de Mahieu Wauthier 
Published: April 2006

Opening ParagraphL'homme ne peut se réaliser de manière humaine, dans un milieu naturel donné, s'il ne le rationalise d'une façon ou d'une autre. De plus, sa vie en société exige que cette rationalisation, même si elle émane d'un individu céateur, dépasse le cadre d'une conventionnalité purement individuelle—notion à peine concevable—et s'impose, dans la mesure où elle lui convient—c'est là l'origine du mot conventionnel—au milieu social.
How Real is the Charmed Circle in African and Western Thought?
Authors: Marwick M. G. 
Published: April 2006

Opening ParagraphThis article attempts to carry further the discussion of some aspects of the issues of the analysis of relations between African traditional thought and Western concepts of causation presented by Robin Horton (1967) in earlier articles in this journal. It will also be clear to some readers that its title has been inspired by the theme of Sir Karl Popper's two-volume work, The Open Society and Its Enemies, which first appeared in 1945. In this work Popper makes a systematic attack on modern totalitarians and their predecessors, and in so doing contrasts two types of societies, ‘the open society’, which is the ideal aspired to by liberal democrats, and ‘the closed society’, which he equates with tribalism; and it is to a form of this tribalism, he contends, that the totalitarians would have us return. Popper belongs to a long line of thinkers, including philosophers, lawyers, economists, and sociologists, who have used tribal or so-called primitive man—or rather their conceptions of him—as a means of illuminating their analysis of the problems of society in general and of modern society in particular, and in so doing have often raised the hackles of social anthropologists, who, by virtue of having lived in non-literate societies, tend to consider themselves the profession most likely to know something about the people whom their social-science colleagues cite with deceptive facility. It so happens, I believe, that Popper's conception of tribal or primitive man implied in his picture of ‘the closed society’ is much nearer the mark than, say, Hobbes's picture of man in ‘the state of nature’ or of Rousseau's idea of ‘the noble savage’.
Youths as Elders and Infants as Ancestors: the Complementarity of Alternate Generations, Both Living and Dead, in Tiriki, Kenya, and Irigwe, Nigeria
Authors: Sangree Walter H. 
Published: April 2006

Opening ParagraphA recent paper by Igor Kopytoff (Kopytoff, 1971) argues that Africanists have been led by their Western conceptual ethnocentrism into creating a false dichotomy between ‘elders’ and ‘ancestors’ in their descriptions and analyses of African societies. He asserts that this has obscured the fact that ‘elders’ and ‘ancestors’ are conceptually as well as terminologically united in many African cultural and social traditions. There are flaws in his assertion, perhaps the most serious of which has been ably countered by James Brain in a recent article (Brain, 1973) where he demonstrates that many, if not most, African societies make explicit and clear-cut distinctions both linguistically and conceptually between ‘elders’ (both living and dead) and ‘ancestral spirits’. Nevertheless Kopytof's article effectively argues that Western scholars have had a tendency to overlook indigenous conceptual continuities between living and dead elders, and this prompted me to re-examine my data on the Tiriki of Kenya and the Irigwe of Nigeria which deal with the traditional relations of the living and the dead (including the not yet born). I found that these relationships, though strikingly different in the two societies, are nevertheless in each case patterned in ways that are congruent with relationships between both adjacent and alternate generations.
Symbolic dimensions of the Southern Bantu homestead
Authors: Kuper Adam 
Published: April 2006

Opening ParagraphSome years ago one of the very few structuralist anthropologists to contribute to Southern African studies complained that ‘Aucune étude n'a encore été consacrée à l'organisation spatiale et aux relations qu'elle implique chez les Bantu du Sud-Est’ (Roumeguère- Eberhardt 1963: 77). This was not strictly accurate. For example, Holleman (1940) had provided an important analysis of the Zulu homestead, borrowing something of the methods and concerns of the Leiden school's studies in Indonesia; and one cannot ignore Walton's (1956) wide-ranging if unsystematic treatment of the Southern African village. Yet the topic has been largely neglected despite the highly-ordered nature of the Southern Bantu homestead and the legal and symbolic significance of the traditional homestead plan.
Further considerations of caste in West Africa: The Senufo
Authors: Richter Dolores 
Published: April 2006

Opening ParagraphThe term ‘caste’ has often been applied to Senufo artisan groups. However, an analysis of the social, political and economic relationships of these groups and the farmers amongst whom they live indicates that the characteristics commonly associated with caste systems are often manipulated by the allegedly lower status castes to their benefit, rather than by the majority group of farmers.
The preservation of Yoruba tradition through hunters' funeral dirges
Authors: Ajuwọn Bade 
Published: April 2006

Opening ParagraphThe performance of Yoruba hunters' funeral dirges is of great human interest. As an indispensable rite at all the major crises that may affect members of the hunters' guild, it is evidently a means of emotional outlet. These dirges are known as irèmòjé, a name which Yoruba mythology claims was coined by Ifá, the god of wisdom and of divination, to denote this type of lament. These songs are credited with a divine origin, and are demanded by the god Ogun to be performed by his followers as part of a rite of passage for deceased hunters from earth to heaven. Ogun himself was said to have set the model of the performance of irèmòjé for his followers to emulate. The observance of the ritual is seen by Ogun devotees as an act of worship, of propitiating their god, of communicating with the departed hunters, and of making a thorough appraisal of the successes and failures of deceased hunters in their professional career on earth. The task of making an oral evaluation of a man's career is always difficult. The device of artists who are vested in Yoruba history and folklore use, however, is to dwell on the lineage salutes — salutes which normally embody significant historical points relating to ancestors of the deceased. It is to be observed, however, that these singers of irèmòjé laments, as is the case with rárà chanters, usually emphasize the victories and heroic deeds of the deceased and carefully gloss over his failures; this is only to be expected since it is his fame that artists are gathered to celebrate. Thus they praise his fine character, his kind heart, his professional skills and techniques, commend his memorable deeds as a hunter, or at least the courage with which he faced ordeals in life.
Fetishism Revisited: Kongo Nkisi in Sociological Perspective
Authors: MacGaffey Wyatt 
Published: April 2006

Opening ParagraphFetishism, a word much in vogue in late nineteenth century anthropology, no longer appears in serious scholarly use, except among art historians, psychoanalysts, and Marxist economists. Tylor, the most influential voice in the definition of fetishism, regarded it as a development of animism; fetishism was ‘the doctrine of spirits embodied in, or attached to, or conveying influence through, certain material objects. Fetishism will be taken as including the worship of ‘stocks and stones’ and thence it passes by an imperceptible gradation into Idolatry’ (Tylor 1874:II:144). Tylor went on to speculate that primitive man originally imagined the soul of a deceased person to inhabit some relic such as a bone; this idea once established, it evolved into a propensity to associate any unusual object with a spirit. If the spirit, with its capacity for action, were embodied in an object specially made to represent its character, the ethnographer would recognise an Idol.
Writing and Formal Operations: A Case Study among the Vai
Authors: Goody Jack , Cole Michael , Scribner Sylvia 
Published: April 2006

Opening ParagraphThe Islamic brotherhoods common in North Africa take a variety of forms south of the Sahara, but even at the very fringes of Muslim, penetration the great orders such as the Qaddiriyya have a part to play in the lives of the believers. One function they have is to bring adherents back to what members of the order see as the essential tenets of the faith, to purge practice of the inevitable compromises made with local ‘pagan’ cults, and to increase the solidarity of the congregation of the faithful.
Politics of Ritual Syncretism: Islam Among the Non-Muslim Giriama of Kenya
Authors: Parkin David 
Published: April 2006

Ritual Syncretism as Cultural BorrowingLeach in his study of the Kachin interpreted disputes over claims to administer ritual or to recite myths as a means whereby politically opposed factions sought to assert their independence or their dominance (Leach, 1954, p. 278). He also showed that in this competition the Kachin made use of ritual and other cultural elements which they had adopted from the Shans and were using for political ends.