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• W2430231010 abstract "observation that different tribal groups of migrants organize themselves differently in the foreign towns to which they migrate.2 The forms of their organization fall into a continuum between two extremes. At the one end are migrants who form only segmental, temporary, tribal groupings. At the other end are migrants who form autonomous, multi-purposive, tribal communities. Banton makes a similar observation in his study of migrants in Freetown.3 Neither Rouch nor Banton analyses this difference in detail, though both tend to explain it in terms of differences in tribal traditional culture.4 It is obvious, however, that this is a complex problem in which other variables are involved, some of which can be, under certain circumstances, more crucial than the cultural variable and both Rouch and Banton are fully aware of this. To isolate these variables and to analyse the nature of their interconnexions will require a great many comparative, cross-cultural studies. It is particularly necessary to analyse situations in which some of the variables can be held constant so that the operation of other variables may be examined under more controlled conditions. One variable which can be easily controlled is that of cultural tradition. This can be done by the intensive study of the social organization of different categories of migrants from one ethnic group. For a period of about fifteen months between 1962 and 1963 I carried out field study among Hausa migrants in Yorubaland, in the Western Region of the Federation of Nigeria. Rouch rates the Hausa high among the community-forming type of migrants in Ghana.5 Indeed, discrete Hausa migrant communities are ubiquitous, not only in Ghana and Southern Nigeria, but throughout the rest of the forest belt of West Africa. A community of this type usually occupies a special quarter within the foreign town and is headed by a Hausa chief, the Sarkin Hausawa, who is recognized as such by both the community and the local authorities. Members of such Hausa communities in Yorubaland often explain their ethnic exclusiveness within the host towns, in cultural terms, repeatedly offering the simple, cliche-ridden, motto: 'Our customs are different'. But the culture and the system of social relations in I I am grateful to Professor Daryll Forde and to culture patterns and social institutions of migrants Dr. David Arnott for reading an earlier draft of this were among the most crucial factors in the variations paper and commenting on it. For convenience of of response to the modern situation; see Forde, 1965, presentation, the term ' tribe 'will be used in this dis- p. 38. Banton suggests as a working hypothesis that cussion for ' ethnic group '. 'other things being equal, the more devolution of 2 Rouch, 956. 3 Banton, 957. authority there is in tribal societies the more rapidly 4 Rouch expressed his position on this point more contractual associations like companies emerge [in" @default.
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• W2430231010 date "2016-01-01" @default.
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• W2430231010 title "Some Processes of Tribal Community Formation among Mligrants" @default.
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