In this paper the sociological implications of loud argument are considered, by taking a case study from the Mambila in Cameroon. Meetings of rotating credit societies are non-traditional forums where power and status are in dispute. These meetings contrast with both domestic arguments and with disputes held in the Chief's court. Rotating credit society meetings usually include arguments but these are dismissed as being unimportant by local informants. They pose a challenge for anthropological analysis since they are such a regular but disregarded—and disparaged—occurrence. Raised voices increase the range of bystanders as witnesses, so to argue loudly is a very social act.

As I write, the United States and the United Kingdom have begun their invasion of Iraq. Thus, the most developed forms of violence are being brought into relationship with some of the world's most complexly layered local identitites—all on global television. The unpredictability of this situation points, I believe, to one of the more profound aspects of the post-Cold War order.

The Jola of Lower Casamance in southern Senegal are involved in ‘turnaround’ (or circular), rural to urban migration. Using data from three Jola communities located in different geographical and cultural sub-regions, this article compares the dynamics of migration among the villages and explores variations along gender and generational lines. Special emphasis is placed on the number of young unmarried girls and boys who return to the village during the rainy season to help their parents with agricultural work. It has been argued that the movement of people from the countryside to the city has had a negative effect on local food production. ‘Turnaround migration’ mitigates to some extent the impact of the rural exodus on rural communities. It has important implications of its own for the future of agriculture in the various Jola sub-regions.

The focus of this article is the intersection of the motivations for international migration and innovative new forms of religious organisation. An example is provided by the recent introduction of a prayer ritual called da’ira in the Muslim community of the Jakhanke Jabi in eastern Senegal. For centuries, supererogatory prayers mingled with local practices have been at the heart of the religious traditions of the Jakhanke Jabi marabouts. Yet their religious practice underwent considerable change when the young disciples began to migrate to Europe and the United States. Prayers raised during the ritual address the invisible saints capable of serving the needs of transnational migrants. At the same time the economic base of community agriculture shifted from labour provided by the students to donations increasingly coming from overseas groups of followers. Since then a great number of people—including politicians—seeking success in business, career, health or marriage have solicited the spiritual help and protection of Jakhanke Jabi marabouts.