According to G. K. Nukunya, the contemporary social organization of the Aŋlɔ Eve—a people located in the southeastern corner of the Republic of Ghana—is ‘based on a [segmentary] lineage system … generalized at a higher level in clanship.’ (Nukunya 1969:20). The clan or hlɔ is the largest social unit in the Aŋlɔ social system and is defined as a group of males and females who observe the same totems and taboos, worship the gods of the particular clans to which they belong, and who claim to be the descendants, through approximately eight to ten generations, of a common putative male ancestor. Fifteen clans, dispersed throughout the towns, villages and hamlets of Aŋlɔ are recognized by the traditional political authorities as part of the hlɔ system. They include the Lafe, Amlade, Adzovia, Bate, Like, Bame, Klevi, Tovi, Tsiame, Agave, Ame, Dzevi, Vifeme, Detsofe and Blu.

The Ewe-speaking people live in the southern part of the Volta Region (Ghana) and Togo. They dwell in nucleated settlements (villages) of substantial sizes (varying from a few hundred to 16,000 inhabitants in Keta, their largest town). A group of such villages (from as few as one—hardly a group!—to as many as 116 in Anlo) form a larger entity dubbed ‘traditional area’ or ‘Division’ by the British colonial administrators. These Divisions were defined as ‘the groups of villages acknowledging a common fiaga or otherwise-titled Paramount Chief', and there are over one hundred of them in the whole of Eweland. The prevailing ethnographic and administrative opinion has been to equate these Divisions or ‘traditional areas’ with the precolonial Ewe sovereign political groups.

The term ‘Dorobo’ denotes an ethnic category embracing small hunting-and-gathering groups residing on the fringes of various agricultural and pastoral peoples in East Africa. The essence of the Dorobo's position is that they engage in economically symbiotic activities with regard to local farmers and herders, while retaining their social marginality as people of the bush. Much is known of them through the constructs of their neighbours, who assign them attributes commensurate with their marginal social position; the Dorobo are amalgamated with wild amoral creatures, and their ancestors are thought to have been in attendance at the birth of the present world-order. Their marginality therefore has economic, spatial, and temporal dimensions.

Evans-Pritchard's assessment of what contemporary social anthropologists might call ‘contextual ethnicity’ has offered many with no first-hand research experience in this region of Africa a prerogative in which some apparently revel: to opine on the bizarre and the obvious. Examples of the former persuasion are typified by articles which, with a passion for ‘theoretical purity’, openly declare an indifference to ethnographic fact (Newcomer 1972). Others attempt to account for the present distribution of pastoral Nilotes in the Southern Sudan as though ‘tribal’ groups and their tract of migration possessed the physical properties of pool balls pelleted across the swampland of the Upper Nile Basin (e.g. Southall 1976). Some must surely have had moment to wonder if the Nuer really exist at all. Of course they do, as even the uninterested tourist could note by observing the ethnic composition of labour groups in Khartoum, but only because so do the Dinka, who live north, south and west of Nuerland.

In the one hundred and forty years that the Nuer have been known to small audiences outside the Sudan they have almost invariably been presented as truculent and aggressive warriors. They appeared in the nineteenth century exploration literature as archetypical ‘savages’: naked, stubborn and warlike men who were compared to monkeys, to the monkeys' advantage (Baker 1867:60). In the early twentieth century they were thought to be an intractable problem that impeded the peaceful establishment and efficient running of a new colonial administration. In Sir Edward Evans-Pritchard's monographs Nuer feuds and raiding are described as central to the structural relations between Nuer sections and between the Nuer and their neighbours.