J04	AFRICAN POLITICAL  SYSTEMS
'feed his people* and actually does so if they are in need, besides dispensing hospitality to strangers.
The head of the village acts as its ritual head. In the old days, he put up one village shrine to his own ancestors and one or more others to the dead chiefs of the land. This is still done in out-of-the-way parts of the country and in most places, I think, prayers are offered to these tutelary deities, whether shrines are built to them or no. The headman, like the chief, also influences the life of the community through his own person. He must 'warm the bush' (ukukafye mpanga) by an act of ritual intercourse with his wife before the huts of a new village are occupied. He blesses seeds for sowing, axes for tree-cutting, and first-fruits. His fire stands for the life of the community as a whole and must be ritually lighted when occasion demands. He presides over the special divination rites connected with village activities, such as the founding of a new community or the death of a member, and blesses new babies or individuals who are sick.
In the political hierarchy, the headman has his definite place. No Bemba may cultivate land except as a member of a village group, and the headman is responsible for organizing the supply of tribute and labour which must be paid to a chief by the community as a whole. He accompanies his villagers to court when, they have cases to present and often speaks for them. He transmits the orders of a chief to his people and nowadays those of the Government. His prerogatives are few in number. As head of a kinship-group, he can command personal service from his younger relatives and should be able to exact one day's work from his people on the first day of tree-cutting and sowing. He is always given tribute of beer or meat. But probably, apart from these few economic privileges, the Bemba headman values most his position of authority, his small following, and the favour of his chief.
The sanctions for his authority nowadays are mainly his popularity, together with the strength of kinship feeling, and the belief of the Bemba that it is dangerous to allow an older relative to die injured. His supernatural powers were a source of strength in the old days, but to a very small extent now, and it must be admitted that the forces which keep a village together are riot very strong. It is a constant fear to a headman that his people will rnelt away.
(i) The Chief.   The functions of the different types of chief