546 
Johannes Fabian 
Anthropos 61. i960 
not always to the delight of leaders and missionaries. As to the content of 
dreams, Sundkler’s observations seem to be confirmed (1961; 274). There is a 
standardization of symbols as well as experiences. It is also likely that certain 
“model” dreams are being imitated. But it is too early to decide where the 
models come from, e. g. whether they are characteristic for the Jamaa oi 
derived from the traditional cultural context. This is one of the reasons that 
make it impossible, at the moment, to deal with the content of dreams m 
this movement. 
II 
Having delineated the theoretical and ethnographic context I shall non 
make some remarks on origin and character of the two documents to be p re ' 
sented. 
Text I was taped July 7, 1966 at Lubumbashi (ex-Elisabethville). The 
informant M., about 40 years old, works as “chef de section” in the city - 
department of public works. He is an intelligent, outspoken man, with his oW n 
ideas and policies. In order to fulfill his obligations as a leader he drives a cal 
and maintains an enormous correspondence with his “children”, i. e. those he 
has introduced in the Jamaa. He is often invited to speak to Catholic organi^' 
tions. His mother tongue is Luba-Kasai but he is also fluent in local Swahih 
(which is the language used by intertribal Jamaa groups in Katanga), and doe^ 
quite well in French. He made contact with the movement very early whe 11 
he was living near Kolwezi, a mining center about 200 miles west of Lubnn^ 
bashi. There he was instructed by Tempers and two of the “founding fathers 
of the Jamaa. At that time M. was an employee of the Union Minière. Later 011 
he has worked for a firm charged with the electrification of the railway between 
Lubumbashi and Mutshatsha. Wherever he stayed for a couple of months he 
founded a group of the Jamaa, thus becoming one of the most success 1 
propagators of the movement. - The text is part of a longer conversation wi 
M. on the doctrine of the movement. j 
Text II was taped June 7, 1966 at Sandoa, a middle-sized comrnei cl 
and administrative center (and home of the Tshombe clan) not far from th e 
Angolan border. The informant N. is in his sixties and has been a mission teachU 
and catechist for about 30 years. He is not used to Swahih even though 1 
manages to express his thoughts in that language. The local Jamaa gr° ll P 
do their mafundisho in Tshokwe or Lunda. N. claims direct “descent 
Tempers - as all leaders of the Jamaa seem to do. But he had his first conta 
with the movement probably through one of the groups founded by M. His on ^ 
group at Sandoa consists mainly of elderly people, most of them Christ 1 ^ 
since a long time but still very close to the local traditional culture. Much 1 ^ 
Text I, N.’s theory of dreams was recorded as part of a doctrinal discussm 11 
the Jamaa s view of “man” [umuntu).