1. Combs-Schilling 1989 provides an extended analysis of the symbolism of this specific "blood sacrifice" in Morocco. [BACK]

2. Ties specifically with in-laws (including prospective in-laws) are stressed, not during tabaski but rather during Ramadan, where they invariably receive gifts of sugar. The symbolism is suggestive: "blood" ties are acknowledged through reciprocal, but asymmetrical, gifts of meat; affinal ties through unidirectional (husband to wife's parents) gifts of sweets. [BACK]

3. Crudely, this amounts to one-fortieth of an individual's income. However, there are numerous qualifications (the prescriptions according to Maliki law are outlined in Qayrawani 1968: 126-39). Laypeople may need to consult scholars in order to determine the extent of their obligation. [BACK]

4. Cf. Goody 1968. [BACK]

5. In fact, I knew of no one from Koko reduced to begging, at least in a literal sense. However, Korhogo is very close to the borders of the much poorer countries of Mali and Burkina Faso, and conse-

quently attracts a certain number of beggars, including blind ones, from outside. [BACK]

6. Frequently, bride and groom belong to the same group, given stated preferences for in-marriage (Launay 1975 and 1982). [BACK]