Witchcraft to the Azande is a physical substance that is found in the stomachs of witches page 2. Witches do not show any external signs that they are indeed witches. More than simply being a physical trait, witchcraft is inherited page 2. The witchcraft a witch possess grows as the individual grows page 7 , that is to say the son of a male witch, whilst containing this witchcraft substance, will not contain enough to be of threat to an adult.

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This lesson presents a summary of E. The study examines the impact of witchcraft in a Sudanese community. Overview Witchcraft Oracles, and Magic Among the Azande is an ethnographic study the study and systematic recording of human cultures conducted by British anthropologist E. The study was originally published in In , an abridged form of the study was published under the same name.

Evans-Pritchard explores the importance of witchcraft to the Azande community in Sudan, Africa. The book has four sections: witchcraft, witch-doctors, oracles, and magic. Witchcraft The first section defines witchcraft, which Evans-Pritchard argues is the foundation for all other beliefs within the Azande community. In this section, Evans-Pritchard argues that witchcraft is very rational, despite Western opinion.

By examining the context within which beliefs in witchcraft form, Evans-Pritchard explains how the beliefs coordinate with the Sudanese social structure. The Azande use witchcraft to explain unfortunate events, such as death. When a person dies, the Azande try to identify and punish the witch. However, the punishment is trivial. Witch-doctors In this section, Evans-Pritchard discusses the role of witch-doctors within the community. Because the knowledge and practices of the witch-doctor are secret, only insiders can gain information.

Evans-Pritchard arranged for his servant to attend a special training and report information back to him. However, the training witch-doctor was aware of this situation, so he purposely withheld some information. Evans-Pritchard then instigated a rivalry between this man and another witch-doctor, in order to learn more about the practice. In an effort to display greater knowledge, each of the witch-doctors disclosed his secrets. For the most part, the people believe in the overall practice.

Evans-Pritchard explains how this combination of skepticism and belief suggests a rational understanding of human behavior and the way of the world. Oracles In this section, Evans-Pritchard describes in detail the purpose, activity, and reliability of oracles. He focuses his study on the poison oracle, who wields considerable authority in the community. Prior to British rule, the poison oracle served to corroborate evidence in courts of law, since his testimony was never questioned.

Evans-Pritchard argues that oracles, like witch-doctors, play an important role in the social structure. Further, he suggests that these figures are often very intelligent and that their insights benefit the community.


Azande witchcraft

His first fieldwork began in with the Azande , a people of the upper Nile , and resulted in both a doctorate in and his classic Witchcraft, Oracles and Magic Among the Azande in Evans-Pritchard continued to lecture at the LSE and conduct research in Azande and Bongo [2] land until , when he began a new research project among the Nuer. After his return to Oxford, he continued his research on Nuer. It was during this period that he first met Meyer Fortes and A. His work focused in on a known psychological effect known as psychological attribution.


Evans Pritchard Azande

IT may have occurred to many readers that there is an analogy between the Zande concept of witchcraft and our own concept of luck. When, in spite of human knowledge, forethought, and technical efficiency, a man suffers a mishap, we say that it is his bad luck, whereas Azande say that he has been bewitched. The situations which give rise to these two notions are similar. If the misfortune has already taken place and is concluded Azande content themselves with the thought that their failure has been due to witchcraft, just as we content ourselves with the reflection that our failure is due to our hard luck. In such situations there is not a great difference between our reactions and theirs. But when a misfortune is in process of falling upon a man, as in sickness, or is anticipated, our responses are different to theirs. We make every effort to rid ourselves of, or elude, a misfortune by our knowledge of the objective conditions which cause it.

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