Jl8 AFRICAN POLITICAL SYSTEMS
them evident signs of favour bestowed by the new policy on their rulers. As we saw, the judicial machinery of the Bemba never really disappeared with the institution of white courts, but the legal recognition of the chiefs' courts by the 1929 Ordinance certainly increased the latter's status tremendously. Successive Government reports have described the new native courts as functioning well, while few charges of excessive fines or hearing fees have been made against the chiefs. Such complaints as I heard seemed to come mainly from educated natives belonging to other areas, particularly from Nyasaland, who found themselves subject for the first time to Bemba law. In the legislative field, determined efforts were made by the district officials to restore the self-confidence of the native authorities and to encourage them, not only to resume functions of government they had lost, but also to take on new tasks, such as the issue of orders as to hygiene, &c. In fact, as regards the personal position of the Bemba chiefs, it may be said that there was a gradual increase in status due to Government support, added to a respect and fear which had never been entirely lost. Their power is in many ways surprising, in view of their poverty, their lack of means to enforce any decisions taken, and the presence in their territories of other authorities in command of their subjects and in particular of large numbers of Christians bound by codes that are not recognized in the chiefs' courts.1
Apart from the chief's own position, it is necessary to review the political system as a whole. How far was the old machinery of Government re-established by the introduction of the 1929 Ordinances? And, more important still, is such a machinery adapted to the new needs of the tribe ? The answer to the first question is a decided, 'No'. The whole balance of authority has been altered, partly by the changed economic position of the chief and partly by lack of Government recognition. We saw that the executive and judicial officials on whom the chief relied were kept together by hope of rewards and food and in some cases in virtue of their religious functions. Nowadays the chief is less able to feed his councillors, principally owing to the decay of the tribute labour system. He does not consider himself obliged to distribute
1 Some missionary societies have followed the Government policy and have invited chiefs to take a part in school education committees, &c.; others have viewed any increase in the chief's authority as a retrograde step.