Last edited by Tucage
Saturday, February 8, 2020 | History

7 edition of African witchcraft and otherness found in the catalog.

African witchcraft and otherness

a philosophical and theological critique of intersubjective relations

by Elias Kifon Bongmba

  • 203 Want to read
  • 35 Currently reading

Published by State University of New York Press in Albany .
Written in English

    Places:
  • Donga and Mantung (Cameroon),
  • Cameroon,
  • Donga and Mantung.
    • Subjects:
    • Lévinas, Emmanuel -- Ethics.,
    • Witchcraft -- Cameroon -- Donga and Mantung.,
    • Limbum (African people) -- Religion.,
    • Interpersonal relations -- Moral and ethical aspects -- Cameroon -- Donga and Mantung.,
    • Donga and Mantung (Cameroon) -- Religious life and customs.

    • Edition Notes

      Includes bibliographical references (p. 179-209) and indexes.

      StatementElias Kifon Bongmba.
      Classifications
      LC ClassificationsBF1584.C17 B66 2001
      The Physical Object
      Paginationxxvii, 224 p. ;
      Number of Pages224
      ID Numbers
      Open LibraryOL6796107M
      ISBN 100791449890, 0791449904
      LC Control Number00067103

      Sweet, James. On the other hand, among some peoples the organization of witch societies may contrast with that of everyday society; among relatively egalitarian peoples witch societies are more hierarchical and vice versa. One good example is that people can forge peace under sacred trees after conflicts, illnesses or natural disasters. Witchcraft accusation is a silent killer in Africa.

      Lubkemann — Where to be an Ancestor? This can be done by means of grass-roots awareness and prevention campaigns, conferences and theological education with the support of religious leaders. The theoretical approaches to witchcraft taken by J. Six of the sixteen papers included are concerned with the social setting of African witchcraft, sorcery, or divination. As in other parts of the world, African witches are often reported to be preponderantly women although there are notable exceptions, such as among the Azande, Bemba, and Tonga. Then the sorcerer became a medium, spoke with the ghost and convinced him of moving to a better tree.

      If this dwelling is made sufficiently uncomfortable then the spirit will leave. Evans-Pritchard's approach explains Zande witch beliefs mainly by showing their concordance with the basic assumptions and modes of reasoning, or philosophy of life, prevailing in the society and, somewhat incidentally, by relating them to social conditions, including stratification. Krige, J. So the belief in witchcraft is strong and widespread in Africa. A related debate has stemmed from the reports by Godfrey Wilson and Monica Wilson a, b that the Nyakyusa of southern Tanzania believe that "the defenders" of the village, by exercising a supernatural power known as "the breath of men," protect their fellows and punish those who transgress; it is claimed that this power "comes from the same source as the power of the witches" Wilson, a, p.


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African witchcraft and otherness book

Wilson, Godfrey. Junod, in his classic study of the Tsonga of southeast Africa, first published in —, came to the tentative conclusion that these people believe that the power of the magician, who protects the interests of society, and that of the witch, who destroys them, is derived from the same source Junod,pp.

Distinctive Features A comparison by E. Killing is believed to be a way to destroy and disable a witch. While personal belief in magic and witchcraft may seem harmless, the actions some people take based on those beliefs clearly are not. Aside from these issues, there are two forms of magickal practice that people associate with African witchcraft: Santeria and Vodou.

This combination of beliefs arose from the slave trade, where Africans were taken to the various Caribbean islands to work. This position is taken by both Victor Turner and Mary Douglas in their respective review articles on the books by John Middleton and E.

But in all societies where witchcraft is a component of the belief system—and this applies to the majority of African societies—witchcraft beliefs are of paramount importance insofar as they explain the persistence of evil and the inability of humans to eradicate it.

Another attractive feature of this collection of essays is the combination of young academics who opened their research to future analysis together with internationally well-established scholars such as Bernardi, Uzoigwe, Owusu, and Ranger.

Clyde Mitchell, pp. Most African politicians do not see the issue of child witches as of primary importance, although the state governor of Akwa Ibom state in Nigeria has passed a law making it illegal to accuse a child of witchcraft unfortunately with very little effect. Vodou Though many people call it Voodoo, the more accurate name is Vodun or Vodou.

The belief in witchcraft is widespread however. Ranger to contribute to the volume. There is one unknowable Deity figure, Olorun and the lesser spirits who are worshiped and prayed to are called the Loa or the Lwa.

Much of the violence of exorcisms in the African-led churches may be the result of attempts to force "confessions" from suspects.

Belief in Witchcraft Widespread in Africa

Accusations of witchcraft is the only justifiable reason for the refusal to house a family member, no matter how distant the relation. The witchcraft mentality is dominant and informs popular thought, understanding and interpretation of phenomena. The judiciary, human rights organizations, civil society, and local and national governments can also aid this.

It can be positive and healing, but also negative and destructive. Discover out what's truly going on in the background of Religion, Christianity, and Witchcraft as it relates to present day Black America, servitude and genocide. As with some of the more extreme Scottish Protestants, coincidence does not exist: the hand of either God or Satan may be seen in every event.African Witchcraft.

African witchcraft is not easy to define when you consider there are more than 50 different nations currently making up the diverse population of the continent. Not to mention the thousands of years of history on top of that. Basically, its not really one single topic.

To many Westerners, the disappearance of African traditions of witchcraft might seem inevitable wuth continued modernization. In The Modernity of Witchcraft, Peter Geschieres uses his own experiences among the Maka and in other parts of eastern and southern Cameroon, as well as other anthropological research, to argue that contemporary ideas and practices of witchcraft are more a response to.

Mar 01,  · Kindoki, the Lingala word for witchcraft, is one of hundreds of words denoting spiritual evil in the hundreds of African languages spoken wherever Africans live. It has no special primacy over. He is author of “African Witchcraft and Otherness: A philosophical and Theological Critique of Intersubjective Relations” and “The Dialectics of Transformation in Africa”.

His book, “Facing a Pandemic: The African Church and the HIV/AIDS Crisis,” will be published by Baylor University Press. Feb 05,  · In Witchcraft and a Life in the New South Africa, anthropologist Isak Niehaus draws on the biography of his late research assistant and friend Jimmy Mohale to explore witchcraft not only as a fluid and shifting set of discourses but also as a phenomenon that is socially grounded and intimately hildebrandsguld.com, a black South African from the rural village of Imapalahoek 1 and an aspiring middle.

South African native wizard. Courtesy Fortean Picture Library. African Witchcraft (religion, spiritualism, and occult) Africa is the second largest continent in the world, yet it has a population of only million—just two-thirds that of Europe. Despite that, Africa has more than 1, ethnic groups and 6, different tribes, each with its own.