I".SOLODOVNIKOV, V. G. 1971 Ten Years of the Africa Institute: Scientific Achievements and Tasks of Soviet AfricanStudies. Budapest, Hungarian Academy of Sciences, Center for Afro-Asian Research, Studies on Developing CountriesNo. 55, 52, X pp.This pamphlet gives useful informationon the development of Africanology (sic)both in Russia and Hungary.When Russia became interested in politicaldevelopments in Africa in the 1950s, the studyof things African was not co-ordinated and in-deed not greatly developed, although there wassome tradition of research into history, ethno-graphy and linguistics. In 1959 the Academy ofSciences created the Africa Institute as a centrefor African research; seven years later a Scien-tific Council for African Problems was estab-lished to collect, assess and publicize informationon all research in the Social Sciences on Africanaffairs. It is on the reports of this body thatthis survey of the first ten years of the AfricaInstitute is in fact largely based.It is not easy in an anniversary survey of thissort to sift what is of academic value from thepropaganda; and the points that follow have beenselected simply as ones of possible interest tosocial scientists in Central and Southern Africa.Particular attention is given to the problemsof South Africa where apartheid and partner-ship are simply equated as racist theories (p. 18);and it is interesting to speculate on the wellestablished provision in Russia of instruction inZulu (p. 22).There have been several publications in historyand ethnography, notably for our purposesDrevnie i srednevekovye istochniki po etnografiii istorii narodov Afriki yuzhnee Sakary (Ancientand Medieval Sources for the Ethnography andHistory of Africa South of the Sahara, 2 volumespublished so far, in 1960 and 1965). Inevitablyeven greater emphasis has been placed on politicaland economic development, and the most interes-ting of these works on political economy areY. N. Cherkasov's Ekonomicheskie problemyYuzhnoi Rodesii (Economic Problems of South-ern Rhodesia, Moscow, 1966) and Yuzhnoafri-kanskii blok Kolonizatorov (The South AfricanColonial Bloc, 1968).The rest of the pamphlet is given over toreviews of recent work on Africa, the most in-teresting of which is the translation into Englishof the History of Black Africa by the Hungarianhistorian, Endre Sik (Budapest Akademia Pub-lishing House, Vol I, 7th edition; Vol. II, 6thedition, 1970).The real value of this section however is thatit lists in full the publications of the Center forAfro-Asian Research of the Hungarian Academyof Sciences, most of which are in English editionsand are available from Blackwell's. The oneson African Literature Nos. 24 (1968) and 43(1971), look to be the most useful by virtue oftheir wide bibliographical coverage; but mostspecialists Will find something that takes theireye; for linguists. No. 5 (1969): a critique ofGreenberg's classification of African languages;for educationalists and ethnographers Nos. 3(1969) and 14 (1967): surveys of their problemsin Africa; even the Rhodesian Ministry of Com-merce and Industry may be interested in(Marxist) advice (No. 38, 1970) on methodsof achieving import substitution.R.S.R.PEADEN, W. R. 1970 Missionary Attitudes to Shona Culture 1890-1923. Salisbury, Central Africa Historical Asso-ciation, Local Series, No. 27, 41 pp. $1,20.Nobody as yet, has given a clearer and moredetailed picture of the clash between Christianculture and Shona traditional culture than theRevd. Peaden in his booklet. He uses materialfrom various early documents to show that theattitudes of the early missionaries were, in themain, a hindrance to evangelization. These atti-tudes stemmed from the fact that the early mis-sionaries were slaves of their own culture. As aresult, they made little attempt to understand theShona thought-world. Therefore, they remainedalien, at heart, from the people they were toevangelize.Their basic premise was that all Shona culturalelements were indissolubly bound up with super-stition and error, and had, therefore, to be scrap-ped. Thus Christianity was presented to theShona in a European cultural context instead of97