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African music brief history
Nature of african religion
African music brief history
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Summary of the Event South African Zulu folk singer Khulekani "Mgqumeni" Khumalo died in 2009. Last week, a man claiming to be Khumalo appeared in Khumalo’s hometown in the KwaZulu-Natal province in Southern Africa. Speaking to a crowd of thousands, he announced his “resurrection,” explaining that a witch had abducted him and kept him in a cave with zombies, where he was forced to sing and ate only mud (causing his weight loss), and that he would have become a zombie himself had he not escaped to Johannesburg. Upon his return, his grandparents, two of his wives, and his daughter confirmed his identity, while an ex-lover and childhood friend rejected the claim. At his “unveiling,” he refused to sing, and instead recited his clan names. The police used water cannons on the crowd after the thousands of people who had walked to catch a glimpse of him became rowdy. The police were immediately suspicious of fraud, and on Tuesday “Khumalo” appeared at Nquthu magistrate court. Fingerprinting ascertained that the man is actually Sibusiso John Gcabashe; it is unclear whether the man believes his own story or not. Analysis While this story at first appears to be first-rate tabloid matter, it plays on several different tensions within African culture. Most obvious is the tension between the traditional belief in witchcraft and the modern disparagement of that belief. To a westerner, witchcraft is a remnant of a ‘primitive’ society, and encourages feelings of superiority, but to a traditional African, it is a part of existence, and a form of theodicy. Witchcraft explains suffering in such a way that it can be dealt with; the witch can be sought out and forced to amend his or her evil actions. Gcabashe’s claim, that a witch physically abd... ... middle of paper ... ...to the same culture, seems to be an embarrassment to the African officials. Works Cited “South African ‘back-from-dead singer Mgqumeni’ detained.” BBC News. 6 February 2012. “S Africa police charge Mgqumeni ‘imposter’ with fraud.” BBC News. 7 February 2012. Liston, Enjoli. “Witchcraft fans mob man claiming to be reincarnated singer abducted by zombies.” The Independent Online. 08 February 2012. Campbell, Andy. “Zombie Singer Turns Out To Be Sibusiso John Gcabashe, Not Late South African Zulu Folk Singer Khulekani "Mgqumeni" Khumalo.” The Huffington Post. 8 February 2012. Secondary Source Neihaus, Isak. “Witches and Zombies of the South African Lowveld: Discourse, Accusations and Subjective Reality.” The Journal of the Royal Anthropological Institute, Vol. 11, No. 2 (Jun., 2005), pp. 191-210. Royal Anthropological Institute of Great Britain and Ireland.
. She claims that the proceeding force connected with lady as-witch in this combination creative ability handles the problem on the power that surpasses embellishment and design the particular discernment connected with witches and witchcraft throughout. Looking at these kind of queries could encourage selection that the mention of their imagination and prejudices attached to the particular "lady as-witch" idea that the current strain on females building in popularity can easily trigger anger these days. She slyly evaluates having less adequate traditional beliefs with regards to the part women performed inside creating our community, at a variety of instances.
The book begins with a brief history of the colonial witchcraft. Each Chapter is structured with an orientation, presentation of evidence, and her conclusion. A good example of her structure is in chapter two on the demographics of witchcraft; here she summarizes the importance of age and marital status in witchcraft accusations. Following this she provides a good transition into chapter three in the final sentence of chapter two, “A closer look of the material conditions and behavior of acc...
Witchcraft had always fascinated many people and been a very controversial topic in North America during (seventeenth) 17th century. Many People believe that witchcraft implies the ability to injure or using supernatural power to harm others. People believed that a witch represents dark side of female present and were more likely to embrace witchcraft than men. There are still real witches among us in the Utah whom believe that witchcraft is the oldest religion dealing with the occult. However the popular conception of a witch has not changed at least since the seventeenth century; they still caused panic, fear and variety of other emotions in people…………………….
Kors, Alan and Peters, Edward. Witchcraft in Europe 400-1700. Philadelphia: University of Philadelphia Press, 2001.
The term witchcraft is defines as the practice of magic intended to influence nature. It is believed that only people associated with the devil can perform such acts. The Salem Witch Trials was much more than just America’s history, it’s also part of the history of women. The story of witchcraft is first and foremost the story of women. Especially in its western life, Karlsen (1989) noted that “witchcraft challenges us with ideas about women, with fears about women, with the place of women in society and with women themselves”. Witchcraft also confronts us too with violence against women. Even through some men were executed as witches during the witch hunts, the numbers were far less then women. Witches were generally thought to be women and most of those who were accused and executed for being witches were women. Why were women there so many women accused of witchcraft compared to men? Were woman accused of witchcraft because men thought it was a way to control these women? It all happened in 1692, in an era where women were expected to behave a certain way, and women were punished if they threatened what was considered the right way of life. The emphasis of this paper is the explanation of Salem proceedings in view of the role and the position of women in Colonial America.
The witch hunts in early modern Europe were extensive and far reaching. Christina Larner, a sociology professor at the University of Glasgow and an influential witchcraft historian provides valuable insight into the witch trials in early modern Europe in her article 'Was Witch-Hunting Woman-Hunting?'. Larner writes that witchcraft was not sex-specific, although it was sex-related (Larner, 2002). It cannot be denied that gender plays a tremendous role in the witch hunts in early modern Europe, with females accounting for an estimated 80 percent of those accused (Larner, 2002). However, it would be negligent to pay no heed to the remaining 20 percent, representing alleged male witches (Larner, 2002). The legal definition of a witch in this time, encompassed both females and males (Levack, 1987). This essay will explore the various fundamental reasons for this gender discrepancy and highlight particular cases of witchcraft allegations against both women and men. These reasons arise from several fundamental pieces of literature that depict the stereotypical witch as female. These works are misogynistic and display women as morally inferior to men and highly vulnerable to temptations from demons (Levack, 1987). This idea is blatantly outlined in the text of the 'Malleus Maleficarum' written by James Sprenger and Henry Kramer in the late fifteenth century. This book is used as the basis for many of the witch trials in early modern Europe (Levack, 1987). The text describes women as sexually submissive creatures and while remarking that all witchcraft is derived from intense sexual lust, a women is thus a prime candidate for witchcraft (Sprenger & Kramer, 1487). In this time period, men are seen as powerful and in control and thus rarely...
Zahan, Dominique. The Religion, Spirituality, and Thought of Traditional Africa. Trans. Kate Ezra Martin and Lawrence M. Martin. Chicago: U of Chicago Press, 1979.
1 Nachman Ben-Yehuda The European Witch Craze of the 14th to 17th Centuries: A Sociologist’s Perspective. The University of Chicago, 1980. 15. 2 Levack! 123.3 Levack 164.
The religion of Witchcraft dates back about 25,000 years, to the Paleolithic Age, where the God of Hunting and the Goddess of Fertility first appeared. Out of respect for the overwhelming power of Nature grew a belief in beings, gods, who controlled the winds, the seas, the earth and the fires (Rinehart). People have been slaughtered for ages because they had different belief systems or they simply were not liked. Whether they were witches or not, hundreds of thousands of people have been burned at the stake, dunked in freezing rivers, or otherwise tortured because people accused them of being witches.
“How Musical is Man?” was published in 1974. This book was written by John Blacking, a musician turned social anthropologist. His goal in writing this ethnography, and several other papers during this same time period, was to compare the experience of music-making that takes place within different cultures and societies throughout the world. In this book, he discusses and describes the musicology of the Venda people in South Africa. Though he does go to Africa to research and learn about the Venda people and their music, he specifically states that his book is “not a scholarly study of human musicality” (ix), but rather it is a summary (written from his point of view), which is both expressive and entertaining, of several different issues and ideas that he has seemingly been contemplating for some time.
What do you think when someone calls someone a witch? What comes to mind? Do you think of the movie, ‘Hocus Pocus’ or do you think of the black pointed hats and the long black, slit ended dresses? What about witchcraft? Does the term “Devil worshiper” ever cross your mind? Do you think of potions and spells? For many, many generations, we have underestimated what the true meaning of a witch and what witchcraft really is. What is the history that hides behind it? Witches and witchcraft have been in our history since the ancient times. There is a little bit more than the ghost stories told on Halloween, the movies shown on TV and dressing up on Halloween.
Syracuse University Press, 2002. 221-223. The. Sidky, H. Witchcraft, lycanthropy, drugs, and disease: an anthropological study of the European witch-hunts. New York: Peter Lang Publishing, Inc., 1997.
Chinua Achebe analyzes a culture he is not accustomed with. The Madwoman in the attic theory comes into play as a westerner writing about “savage Africa”. Things Fall Apart provides an important understanding of Africana identity and history for those in the West who may be unfamiliar with African culture. Achebe tackles female identity within this book with delicacy keeping with the Ibo view of female nature in the background of the story but the forefront of the reader’s mind. A discussion of womanhood must touch upon manhood because they operate as a complementary, opposing, and equal entity.
Every West African village had its own professional musicians and singers who would perform for the community. Musicians were idolized in their villages. They normally sat with the king or chief because of their elevated status.
I. INTRODUCTION The Enlightenment and the emerging of modern rationalism have paved the way to a worldview where the suspicion of witchcraft is not needed to explain the mysterious phenomena of this world. This is not the case in Africa. The belief in the existence of witches, evil persons who are able to harm others by using mystical powers, is part of the common cultural knowledge. Samuel Waje Kunhiyop states, “Almost all African societies believe in witchcraft in one form or another.