The basic features of the political processes among the Ibo of Eastern Nigeria are well documented. The most striking element of the system is its decentralization. Margery Perham wrote thirty years ago that ‘it is almost impossible to imagine a wider diffusion of authority’ than one finds in Ibo society (Perham, 1937, p. 234). When a decision affecting an Ibo community is to be made, several groups and organizations concern themselves with the issue and within each organization near unanimity must be reached before discussion can be closed. Participation is on such a broad scale that most traditional meetings have no chairman or central direction, take no votes, permit more than one person to speak at a time, have no agenda, and continue for long periods. A decision reached by one organization within a community that is not acceptable to another organization can usually not be implemented. Margaret Green writes: ‘Ibo democracy works through a number of juxtaposed groups and a system of checks and balances rather than on a unitary or hierarchical principle’ (Green, 1947, p. 145).

This paper rests on the belief that traditional oral poetry from many parts of Africa exhibits a number of common themes in the imagery with which it handles the fact of death. Further, it argues that these themes are often to be found in the work of contemporary African poets, writing in English or in French. Their treatment in such work may be the sort of sophisticated examination of inherited beliefs that we find in a writer like Euripides, but there can be no doubting the strength of this movement, among younger writers, to come to grips with Africa's traditional systems of thought and make them part of a living intellectual and emotional heritage. The old missionary-inspired dichotomy between ‘modern’ and ‘backward’, as that between ‘Christian’ and ‘heathen’, is gradually breaking down and giving place to the reunified culture that is painfully emerging. As this new cultural unity establishes itself, Africans will no longer be required to amputate a large part of themselves, and almost the whole of their ancestry, in order to qualify for civilization. Hence the importance of the role which African poets are playing in this whole process of restatement and reassessment. In their work the concern for bringing these things to the surface of the mind, for integrating them consciously with the personality, is more explicit and more personal that it can be with the novelist or the dramatist.

The has been considerable concern in recent years with the large number of young people in various developing countries who receive a few years of primary education and then prove a drain on the economy because they cannot or will not find employment. The usual complaint has been that they all want clerical jobs for which they are marginally, if at all, qualified, and the usual remedy suggested has been a return to the farm.