Many present-day social anthropologists may find Professor Fortes's most recent study the most significant of all his works on the Tallensi. Its main theme is the way in which these people use religious concepts to order and explain certain key aspects of the individual's passage through the social structure, and operate religious cults to facilitate this passage.

This 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.

Yao is a Bantu language spoken by about 100,000 people in Southern Tanganyika; by nearly a third of a million people in Nyasaland, and by a much larger but unspecified number in Portuguese East Africa. Grammatical studies of the language as spoken in Nyasaland have been made by Sanderson (1922) and Hetherwick (1902), and Sanderson's Dictionary appeared in 1954. Anthropologically the Nyasaland Yao have been intensively studied by Professor J. C. Mitchell, but the Tanganyika section has remained largely unstudied, either by linguists or anthropologists.

The prime part taken by the Christian Church in the foundation and development of Sierra Leone has confronted local Muslims with a challenge to their powers of association and organization to which their response is still a vital social and political force. A recent article in Africa described the tendency of Muslims in the city of Freetown to construct their mosques and order their corporate life within tribal groups, rather than in one tribally undifferentiated Islamic society. This article sets out to document the complementary drive towards Muslim unity. The dramatic, faction-ridden, aspiring character of the East side of Freetown is largely the result of the tension between these two conflicting forces.

La langue véhiculaire dite sango commercial, ou tout simplement sango, est parlée principalement sur le territoire de la République Centrafricaine, ne débordant que légèrement sur la rive gauche du fleuve Oubangui et sur la République du Congo dans la région comprise entre la Sangha et l'Oubangui. Elle est dérivée du parler des Sango de Mobaye, sur le Haut Oubangui, qui appartient d'après Tucker à un agrégat de dialectes qu'il désigne par le nom du principal, ngbandi.

The Ashanti Nation was a federation of Akan tribes united in 1697 under the Golden Stool. This federation, while functioning effectively in war, was loose with regard to internal administration. The chiefs of the constituent tribes had very wide autonomy, and a tendency to assert their independence from the Asantehene at Kumasi.

The British occupied neighbouring territory on the Gold Coast and were primarily interested in trade. For trade to prosper it was necessary to have order in the area. There were two policies which would have made this possible: the British could have supported the power of the Asantehene, who would then have been sufficiently strong to keep his constituent tribes in order, or it could have taken the entire region under its protection and enforced peace among the tribes.