Beer Drinking and Cattle Theft in Ukaguru: Intertribal Relations in a Tanganyika Chiefdom1
DESPITE the attention currently paid to certain political implications of tribalism in Africa, little social anthropological study has been concerned with intertribal relations. Yet we know that none of the tribes in Africa exists as an isolate. Even in the past each tribe's land bordered on that of several others, and trade, raiding, migration, and marriage often linked people over comparatively large and diverse areas. The little that has been written about intertribal relations in East Africa is largely concerned with the conflicts between the Nilo-Hamitic and Bantu tribes of Kenya and Tanganyika, e.g, the Masai, Kamba, and Kikuyu, and the Tatoga and Nyaturu.2 But it seems naive and misleading to picture such relations as wholly warlike. Such relations were and still are far more complex and ambivalent than has been commonly represented. In this paper I shall try to present one example of such intertribal relations. In the chiefdom of Ukaguru in east-central Tanganyika, intertribal dependence may be characterized by beer-drinking, and intertribal conflict by cattle-theft. These two activities serve as foci for the complex and ambivalent relations between two vastly different peoples.
Pastors and Pastoralists: The Differential Penetration of Christianity among East African Cattle Herders
The primary interest in this study is to make some contribution to the elaboration of a theoretical problem: What are the relations between certain forms of ideology and the social formations in which they are, or can be, realized? The consideration of ideology as a sociological category is of continual and growing concern (e.g., Moskvichov 1974; Bétaille 1978; Gellner 1978), despite the attempts of bourgeois social science to kill it off during the 1960s (cf. Lipset 1960; Bell 1960; Waxman 1968). But my present interest in it arises out of a particular historical question: Why did the Christian missions fail so signally in their efforts to evangelize and convert East African pastoralists, most conspicuously the various sections of the Maasai peoples of Tanzania and Kenya?
Urban Identities and Catastrophe: Izmir and Salonica at the End of the Ottoman Empire*
Two huge fires dramatically influenced the urban development of Salonica and Izmir, in 1917 and in 1922, respectively. These catastrophes occurred after the Ottoman Empire fell, and Salonica and Izmir had shifted into new national contexts. The fires mainly destroyed the districts that were transformed during the late‐Ottoman period. These districts became the cosmopolitan façades of modern Izmir and Salonica. The post‐fires' tabula rasa provided an opportunity for Greek and Turkish politicians and European planners to change the urban identity of both cities. Moreover, the Lausanne Treaty of 1923 transformed their multicultural societies also. Reconstruction plans had been thought to de‐Ottomanize and remove the previous idea of the towns and their multiplicity, interpreting new cultural and nationalist feeling. Here, I emphasize how modernity was interpreted before and after the fires, and point out contradictions between ideological aspects of planning and how the first urban districts were built during the 1920s.