INTRODUCTION	17
sufficient degree of stability, these internal convulsions do not necessarily wreck it. In fact, they may be the means of reinforcing it, as we have seen, against the abuses and infringements of rulers actuated by their private interests. In the segmentary societies, war is not a matter of one segment enforcing its will on another, but is the way in which segments protect their particular interests within a field of common interests and values.
There are, in every African society, innumerable ties which counteract the tendencies towards political "fission arising out of the tensions and cleavages in the social structure. An administrative organization backed by coercive sanctions, clanship, lineage and age-set ties, the fine-spun web of kinship—all these unite people who have different or even opposed sectional and private interests. Often also there are common material interests such, as the need to share pastures or to trade in a common market-place, or complementary economic pursuits binding different sections to one another. Always there are common ritual values, the ideological superstructure of political organization.
Members of an African society feel their unity and perceive their common interests in symbols, and it is their attachment to these symbols which more than anything else gives their society cohesion and persistence. In the form of myths, fictions, dogmas, ritual, sacred places and persons, these symbols represent the unity and exclusiveness of the groups which respect them. They are regarded, however, not as mere symbols, but as final values in themselves.
To explain these symbols sociologically, they have to be translated into terms of social function and of the social structure which they serve to maintain. Africans have no objective knowledge of the forces determining their social organization and actuating their socialbehaviour. Yet they would be unable to carry on their collective-life if they^could not think and feel about the interests which actuate them, the institutions by means of which they organize collective action, and,the structure of the groups into which they are organized. Myths, dogmas, ritual beliefs1 and activities make his social system intellectually tangible and coherent to an African and enable him to think and feel about it. Furthermore, these sacred symbols, which reflect the social system, endow it with mystical values which evoke acceptance of the social order that goes far beyond the obedience exacted by the secular