Native Education in the Union is in an unhealthy state. Three years ago, the doctors were called in to diagnose and prescribe a cure. The result was the Report of the Interdepartmental Committee on Native Education, 1935-1936. Some of its recommendations displeased another set of doctors, viz. the Native Affairs Commission, who, on their own initiative, offered their view of the case, agreeing on the symptoms of sickness, but prescribing, in the Report of the Native Affairs Commission for the Year 1936, quite a different mode of treatment.

Wherever native courts have been established and maintain W records of their proceedings, there is available a mass of material concerning native law and custom which, properly regarded, may be of great value to the ethnographer as well as to the administrator. In Tanganyika Territory, from one portion of which the material for the present paper is derived, the making of elaborate records of evidence and judgements is deprecated at the present stage of development, as likely to interfere with the smooth working of the courts. A minimum is required of the names of parties, a brief statement of the subject-matter, and a short judgement signed by the holder of the court, be he chief, headman, or chairman of a council. Under such circumstances, a study of records will show, at the least, the types of social maladjustment which bring people to court, with the relative frequency of different kinds of case: the manner in which different types of case are viewed by the court, whether as offences against society or as affecting only families or individuals: and probably some general indication of the tone of the society. From this type of record there will be an upward range to the most valuable of all for the student, those containing a precis of evidence and a full reasoned judgement.

As far as I am aware, no complete detailed study has been made before of any tribal market in North-West Africa (Barbary States), and certainly not of any in Morocco.

Ubach and Rackow give a few details of the organization and customs at such a market in Tódga (S.E. Morocco), and other workers such as Doutté, Michaux-Bellaire and Salmon, Montagne, Coon, and the anonymous contributors to the official French Government publication Villes et Tribus du Maroc give general descriptions and a few details. Further, Hanoteau and Letourneux, and Schurtz, make some generally applicable statements, while Westermarck gives accurate details of a considerable number of practices at, and beliefs concerning, different markets in different tribes of Morocco. But no previous worker has published a detailed study of any one market.

In the native mind evil, and especially any sort of disease as well as death is due either to beings out of a man's reach (spiritual beings) or to human beings endowed with extraordinary power (witches, sorcerers, operators of black magic).

There are a few cases in which the natives accept the evidence of facts: perhaps the only one in which almost all of them agree is in the case of murder. Should a man be deliberately killed, suspicions of witchcraft are not entertained. But should he be killed by a wild beast while hunting, inquiries may be made as to the indirect cause of his death. It will be asked: who advised him to go hunting? who brought that bad beast on to his path? who caused the hunter to miss it?

La tribu des Sénoufos habite principalement le nord de la Côte d'lvoire, tandis que quelques groupements moins importants resident dans les districts méridionaux du Soudan français, entre Jes fleuves Baoulé et Volta Noire. Son territoire s'étend entre le 8e et le 11e degré de latitude nord. Comme les Sénoufos y vivent à côte d'autres tribus sur ce territoire, il est difficile de déterminer leur nombre exact, les recensements officiels du gouvernement colonial ne faisant généralement aucune distinction entre les tribus différentes. Néanmoins on peut approximativement évaluer les Sénoufos à 800,000 individus, y compris les anciens esclaves, prisonniers de guerres et leurs descendants qui ont accepté les coutumes et les mœurs de leurs maîtres. Cette tribu se subdivise en clans à idiome propre, avec certaines variantes dans les coutumes secondaires. Les clans principaux sont: les Naffaras, les Kiémbaras, les Niarafolos, les Pallakas, les Diébalas, les Tagouanas, les Niellés.