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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Extra resources for African Witchcraft and Otherness: A Philosophical and Theological Critique of Intersubjective Relations
Similarly, Pool’s informants insisted, “You’ve eaten a man, . . so you can only pay with another man. 23 As I have already indicated, if the elders of the town are aware, they can act to cleanse the victims. In this case, they will rule that a fowl should be used to repay the debt. If the dispute remains a private transaction between two individuals, the party that allegedly sold human ﬂesh is going to insist on getting human ﬂesh in return. I now analyze the characteristics of tfu that the Wimbum people recognize.
THE COMING OF CHRISTIANITY TO WIMBUM Christianity was ﬁrst introduced to the Wimbum people in the early part of the twentieth century by Cameroonian evangelists who became Christians while working in the southwest area of 14 AFRICAN WITCHCRAFT AND OTHERNESS Cameroon. The Baptist church dominates in the Wimbum area, which also has the largest number of professing Baptists in the Cameroon Baptist Convention. This church was started through the initiative of Jamaican Baptists and spread from the coastal areas of Cameroon inland largely through the efforts of Cameroonian evangelists (Gwei 1966; Kwast 1971; Sanneh 1983; Mangoh 1986; Weber 1993).
This term is used to refer to various activities that may range from the ability of foresight to causing another’s illness or death (Pool 1989, 148, 1994). , 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.
African Witchcraft and Otherness: A Philosophical and Theological Critique of Intersubjective Relations by Elias Kifon Bongmba