Summary Of Return To Laughter By Laura Bohannan

Witchcraft is a social phenomenon that is prevalent among the Tiv as Laura Bohannan describes in Return to Laughter (1954). It is generally believed that witches have the power to cause harm in others by the virtue that allows them to make spiritual journeys. The belief in the power of witches allows groups such as the Tiv, make sense of their seemingly arbitrary hardships and place blame on a particular person rather than coincidence, thus leading to unfortunate allegations of witchcraft. Witchcraft accusations are done mainly by those who feel threatened socio-culturally or economically. Witchcraft accusations may be an implication of struggle for resources, domination and power among men within the Tiv in Nigeria.

Witchcraft is apparent and can be seen as part of the Tiv tribe’s social structure. In Return to Laughter, Bohannan’s (1954) interpretation of the

concept of witchcraft can be articulated in these two particular scenarios: the sick wife of Poorgbilin and the death of Amara.

Initially, Bohannan offers Poorgbilin’s ill wife medication that would help her rest and alleviate pain but not completely cure her illness. For Poorgbilin and his wife, the possibility of witchcraft was alive; Poorgbilin assumes that his brother’s and cousins envy him and his many wives and children. In this instance, the unfortunate illness that Poorgbilin’s wife faces can be blamed on witchcraft supported by hate and jealousy, simply to avoid facing the reality that Poorgbilin’s wife was barren and simply became ill—an illness that could have been prevented if they had gone to the hospital. The other scenario where Bohannan encountered witchcraft was during the childbirth and death of Amara. Bohannan was summoned at once to bring medicine for Amara, when Bohannan turned up empty handed, the midwives began their natural remedies. When

the natural remedy results failed, Udama claimed that there was “magic” in what was occurring. “Only evil willed by man can prevent it. Unless the elders seek out this evil and remove it, no medicine can help her” (1954:184). Clearly, the Tiv had no means of medication to help Amara survive, thus leading them to witchcraft accusations. Amara’s husband accused Yabo of witchcraft claiming he desired more bride wealth. Yabo, however, admitted he wanted more money but then accused Amara’s husband of bewitching her—his reasoning being it was Amara’s husband’s way of getting out of paying additional bride wealth. Evidently, Amara’s illness created witchcraft accusations that inherently involved man’s desire for wealth and power.

In Return to Laughter, Bohannan exercises a different anthropological approach—participant observation—she does so by observing the Tiv culture in their daily routines and the function of their society. Her ethnographic understanding of Tiv culture was ultimately shaped by their belief in witchcraft. Bohannan conceptualizes witchcraft within the Tiv understanding as a neutral concept; witchcraft was something the Tiv used for both good and evil purposes. Fear and ignorance played a powerful and strategic role in Tiv culture, witchcraft acted as a socio-psychological and moral constraint. Bohannan believed that witchcraft was a concept which enabled elder men in the community to dominate an arbitrary situation—to command obedience from the community at large and attract respect—be it through persuasion, charisma or whatever means.

In conclusion, witchcraft can be compared to what we consider fate—we may consider it easier to accept defeat at the hands of fate, which is unconquerable. For the Tiv, if disaster lies at the hands of the bewitcher, defeat is not inevitable; witchcraft for the Tiv can ultimately be defined as a source of comfort, an explanation for all the unfortunate events that take place throughout their life time.