By Elias Kifon Bongmba
A daring paintings of African philosophy and theology that brings jointly witchcraft and the philosophy of Levinas.
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Additional info for African Witchcraft and Otherness: A Philosophical and Theological Critique of Intersubjective Relations
347). ” In my discussion of Wimbum discourses on bfui, brii, and tfu, I argue that these enable moral discussion and critique. I set the stage for a discussion of the Wimbum materials with a brief excursus of the study of African witchcraft. THE STUDY OF AFRICAN “WITCHCRAFT”: MULTIPLE PERSPECTIVES I continue to treat Evans-Pritchard’s work as a landmark publication in social anthropology. The critique of this work, having become formulaic for some scholars, is now quite familiar and will not be pursued here.
77). In my view, what Devisch proposes takes the insights of Turner further by seeing the communication of meaning through the process as an all-encompassing revelatory transaction on which healing and emancipatory projects can be constituted by the community. I would argue that, beyond self-legitimation and generation of the concerns of the individual, a praseological approach to divination opens liberating dimensions. “This performance can bring about insight, mastery of cognitive complexity, transition in the existential or social condition of the individual or of the group.
Religion, culture, and social life come together, making it difﬁcult to isolate purely secular or religious activities. 13 Dunger notes that some Cameroonians see natural phenomena as a representation of the powers of the spirit. , 21, 22). 14 In the Geertzian sense, religion and life among the Wimbum are part of a cultural system (Geertz 1973b, 87ff). THE PROBLEMATIC CONCEPT OF A “HIGH GOD” Although it is difﬁcult to locate a single word in Limbum that describes the concept of religion, the Wimbum people do have a word for god, Nyu (the plural form is Mnyu).