JOKING RELATIONSHIP" has been defined as "a relation between A two persons in which one is by custom permitted, and in some instances required, to tease or make fun of the other, who in turn is required to take no offence" (Radcliffe-Brown 1940: 195). While the ethnographic literature frequently makes mention of joking, sexual license, or obligations between specified members of a society, among the Luguru of Tanganyika all three of these behavior patterns are to be found in a relationship, known as utani, between entire clans. The most common pattern noted in the literature2 is to permit joking within the same generation, sometimes with alternate generations and only rarely between contiguous generations. The Luguru case is somewhat atypical in that permitted disrespect may occur between all members of so-called wutani clans, irrespective of generation or sex. Also, the relationship is symmetrical, in that the person being teased may retaliate. Radcliff e-Brown regards the joking relationship as a technique of resolving problems inherent in the social structure and an alternative to extreme respect or avoidance. He cites the change in interpersonal relations that accompanies marriage as an example of such a problem, as it involves both attachment and separation for the parties concerned, or what he terms "social conjunction" and "social disjunction" : ' I n addition to a reluctance to discuss with a European something that was known to be against the law, senicide or mercy killing was apparently not common, and thus more difficult to analyze in terms of precedents. Unlike infanticide, where disposal of "unlucky" children had supernatural sanction] senicide or mercy killing did not. Another difficulty in eliciting information was that though the practice was regarded as necessary in some cases, it was viewed with repugnance by most Luguru, for it implied a negation of the tradition of high respect for the elders.

Opening ParagraphA Knowledge of what has been traditionally termed ‘folklore’, and more recently ‘verbal art’, has long been considered essential for any well-rounded ethnography. Among many non-literate peoples this art form sanctions and validates other aspects of culture such as religious, economic, social, and political institutions. This paper will discuss the role of one of its elements, the proverb, in a West African culture.

This paper criticizes the claim that fair trade entails a commitment to an ideal of formal equality according to which all members of the trade regime are to receive and offer equal, or uniform, treatment. The first section elaborates upon the idea of formal equality and its rationales, identifies several positive arguments for departing from formal equality, and responds to a number of objections to "special and differential treatment" for poor countries. Next, in section II, the paper considers in more detail one specific element of formal equality in the trade regime, namely, the principle of reciprocity. Three distinct reciprocity principles are identified, none of which, it is argued, should be regarded as a requirement of fairness. Section III considers a more recent interpretation of formal equality which requires trading countries to "harmonize" domestic laws and policies. It is argued that harmonization is not required by fairness.

Opening ParagraphThere is a general belief among the Ewe of Ghana and Togo that when a person dies the soul of the deceased goes to live in a nether world which is beyond a river, a common belief along the Guinea Coast of West Africa. This spirit-world, known as Tsiefe to the Ewe, is believed to be divided into two units, one for those who have led exemplary lives and the other for ‘criminals’ such as witches, sorcerers and murderers. Some Ewe believe that even the ‘bad part’ of the underworld will not accept the spirit of a criminal unless a special type of ritual has been performed following death. In this case the spirit of the deceased criminal lingers on in this world, plaguing and punishing members of his family or lineage until the appropriate ceremony is performed.

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