157

should have no changes of substance to make is a tribute to the

solidity of the research and the consistency of its thesis. Perhaps, as
Professor Frend remarks in the preface to the new impression, any
significant further progress must wait further archaeological in-
vestigation, especially in Algeria.

University of Aberdeen A. F. WALLS

U.K.

UGANDA
KARUGIRE, S. R. A History of the Kingdom of Nkore in Western
Uganda to 1896. Oxford: Clarendon Press 1971. 291 pp. maps.
£ 4.50.
This admirably written book is primarily a political history of the
kingship of Nkore-the traditional area which, under British guidance
(the point is not made sufficiently clearly), was to become the centre
of the larger Kingdom (later the District) of Ankole. The author
dismisses effectively the accepted view that the pastoral Hima and
agricultural Iru came of ethnically different stocks. Rather, they were
different classes in a capitalist (not a feudal) society, where capital
was cattle; and there was considerable social mobility in both directions.
The accepted view stems partly from the assumptions of the early
colonialists, partly from the structure of elite Nkore society in the
colonial 40s and 5os. Dr Karugire's interpretation may, of course,
have been influenced by the structures of political independence,
which cannot tolerate tribalism. But, for the time being, it effectively
puts a stop to speculation as to whether certain features of Nkore
religion were imported by the conquering Hima. Although he re-
cognizes that the kingship cannot be understood apart from its religious
aspect, the chapter on religion is frankly disappointing-perhaps
because it tacitly assumes a colonialist view of the sacred-secular
dichotomy and ignores the significance of symbolism. But even in
those terms it is difficult to say of the new moon ceremonies, that
"there were no acts of a religious nature" and, on the next page to cite
a prayer, "Look after me well as the last moon looked me": or to call
the royal drum "the passive and pervading embodiment" of the state
and then to quote, "The drum will always choose a king to rule over
the territory". There is a convincing argument against the legend of
royal suicide but no mention of the significance of the royal funeral.
158

There is no reference (whether in criticism or agreement) to Bamu-

noba's work ( Uganda Journal, 2y 13-25 and 95 F.) on Nkore
religion. The last three chapters are a fascinating attempt to unravel
oral tradition about the origin and fortunes of the kingship.

University of Bristol F. B. WELBOURN

U.K.

ZAÏRE

Mort, Funérailles, Deuil et Culte des Ancêtres chez les Populations

du Kwanga/Bas-Kwilu. Rapports et compte Rendu de la IIIe
Semaine d'Etudes Etlina Pastorales Bandundu 1967. Bandundu:
Publications du Centre d'Etudes Ethnologiques (1-3) 1969. 239 pp.
The Centre for Ethnological Studies in Bandundu (Zaire) co-operates
with the Institutum Anthropos in St. Augustin near Bonn. Its activ-
ities include publishing a series of books and organizing congresses.
Publication du Centre d'Etudes Ethnologiques. (1-3) ig6g. 239 pp.
The latter are not limited to purely ethnological subjects: the ethno-
logical material is also discussed with regard to its theological meaning
and its possible role in the Christian church. The results of such a
congress are given in the book here reviewed, which is a complete
record of the proceedings.
In accordance with the title, the subject of the book is death and its
consequences with the Boma, Sakata, Teke, Yaba and Yansi peoples.
The material is presented in some 25 longer or shorter contributions.
The ensuing discussions are also recorded. The conceptions of the
peoples named resemble each other, but they are not uniform. The
Yansi for instance make a distinction between benevolent and male-
volent deceased (p. II I). The former dwell in banana groves and lead
an agreeable life there. The latter have to clear brushwood, which is a
symbol of pain and suffering. In another passage is stated that the
deceased are always malevolent (p. 206).
Interesting details are supplied. Of Kalunga it is expressly said
that with the Yaka he is not the Highest Being: the term is used to
designate the soil in which the deceased are interred (p. 140). This
seems to corroborate the thesis that Kalunga was originally a term to
designate a place (cp. Journal of Religion w Africa 2 (T) ig6g, 89).
If this is the case, the idea that Kalunga means also the High God or the