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Witchcraft history around the world
Witchcraft then and now
Witchcraft history around the world
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Witchcraft has become a phenomenon in the last few years, launching TV shows and movies onto the screens of televisions and cinemas. It has become an inspirational topic for writers to launch their next book. But, as entertaining as witchcraft maybe to us, it is feared by the Ibibio tribe of Nigeria. This paper will focus on how the Ibibio tribe detected, prevented witchcraft and the massive anti-witch hunt that took place all around Africa. Also, this paper will analyze presumptive causes that could have led to a witchcraft outbreak in the Ibibio.
Nigeria has had its share of outbreaks but, out of all of them the most unique must have been the witchcraft outbreak that plagued all of Nigeria and the rest of Africa. The Ibibio tribe of Nigeria in the seventeenth century, where about two million people that were mostly “agrarians” or “petty traders”, according to Daniel Offiong, researcher and author of “Social Relations and Witchcraft Beliefs Among the Ibibio” and “Witchcraft Among the Ibibio of Nigeria”. The tribe was mainly Christian with a few Muslims (Offiong, 1983, pg. 73). They believed in one god and the Holy Ghost, but when they had to deal with an affliction, they went to diviners or spiritualists for treatment (Offiong, 1983, pg. 73-74). When they were plagued with a problem, their main reaction was to blame the problem on witchcraft with no logical explanation behind it. The existence of witchcraft started in Nigeria, due to the continuous process of blaming witchcraft for unexplainable problems.
Once witchcraft became the cause of the unexplained problem, people started accusing each other of being witches. Research conducted by Daniel A. Offiong, suggests that the people who were more prone to be accused of witchcr...
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... used and the anti-witchcraft crusade that took place. It also went into the social elements that may have played a part in the outbreak of witchcraft in this tribe.
Works Cited
Shaman. (2011, 1 11). Columbia Electronic Encyclopedia.
Marwick, M. G. (1952). The Social Context of Cewa Witch Beliefs. Cambridge University Press, 120-135.
Offiong, D. (1983). Social Relations and Witch Beliefs among the Ibibio. Cambridge University Press, 73-82.
Offiong, D. A. (1983). Witchcraft Among the Ibibio of Nigeria. African Studies Association, 107-124.
Offiong, D. A. (1999). Traditional Healers in the Nigerian Health Care System and the Debate Over Integrating Traditional and Scientific Medicine. Anthropological Quarterly, 118-130.
William A. Haviland, H. E. (2008). Cultural Anthropology: The Human Challege. Belmont: Wadsworth Cengage Learning.
Numerous individuals may be quick to accuse others of wrong doings that are not necessarily the truth. In this matter, it is evident in the Salem Witch Trails, which happened in 1692, where individuals accused their own neighbors of witchcraft because of unforeseen death or sickness. Moreover, it led to 200 innocent human-beings that were accused of worshiping the devil’s work, which led to 19 helpless individuals who were hanged because of these untruthful allegations. Furthermore, the Salem Witch Trails were a historical event that is due to lack of knowledge, selfishness, and inhumanity.
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 has always fascinated many people and been a very controversial topic in North America during the seventeenth and 17th centuries. Many people believe that witchcraft implies the ability to injure or use supernatural power to harm others. People believed that a witch represented the dark side of female presence and were more likely to embrace witchcraft than men. There are still real witches among us in the Utah who 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 a variety of other emotions in people.
Throughout ancient history, many indigenous tribes and cultures have shown a common trait of being hunter/gatherer societies, relying solely on what nature had to offer. The geographical location influenced all aspects of tribal life including, spirituality, healing philosophy and healing practices. Despite vast differences in the geographical location, reports show various similarities relating to the spirituality, healing philosophy and healing practices of indigenous tribal cultures.
Throughout the late 17th century and into the early 18th century witchcraft prosecutions had been declining. This trend was the result of a multitude of social developments which altered the mentality of society. One of the predominant factors in this decline was the Scientific Revolution, the most important effect of these advances was making society question concepts of witchcraft. Along with this new mental outlook, we see that the Reformation had a similar effect on social opinion concerning witchcraft and magic. These two developments changed societies view on the occult and this led to a wider scepticism concerning witchcraft, this favoured those who had been accused and therefore caused a decline in prosecutions. Beyond the two trends mentioned however, it is important to consider judicial reforms and an improved socio-economic situation which reduced tensions within society. These two changes were certainly not as influential as the Scientific Revolution and the Reformation but heavily altered the circumstances in which accusations were normally made. With the altered social attitudes and mental outlook these changes in living situations all contributed to bring about the decline in witchcraft prosecutions.
Sabina Magliocco, in her book Witching Culture, takes her readers into the culture of the Neo-Pagan cults in America and focus upon what it reveals about identity and belief in 21st century America. Through her careful employment of ethnographic techniques, Magliocco allows both the Neo-Pagan cult to be represented accurately, and likewise, scientifically. I argue that Magliocco's ethnographic approach is the correct way to go about this type of research involving religions.
Kent, Deborah. Witchcraft Trials: Fear, Betrayal, and Death in Salem. Library ed. Berkeley Heights, NJ: Enslow, 2009. Print.
The first way traditional spirituality is shown is through Legba. Legba is an Igbo American visiting his grandparents in Lagos. He spends his time in a Cyber Café with his cousins participating in Nigerian Internet Fraud, 419. He gave himself the code name “Legba” because Legba is the “Yoruba trickster god of language, communication, and the crossroads” (194). He didn’t think he would be caught because “who would suspect an Igbo guy who was American using the name of a Yoruba god?” (195). He thought he was in the clear from being caught since he was an American man with religious names. However that was soon going to be the least of his worries. The room suddenly shook and everything came tumbling down. As Legba was pinned under rubbish he noticed something massive coming through the hole in the wall where the door used to be. Legba suddenly realized it was Ijele, the Chief of all Masquerades, Igbo royalty. Legba said, “One of the greatest spirits of Nigeria had come. While the alien was speaking, we were focused on our own things, on getting what we could get” (199). Legba is saying there were too caught up in their own world to realize everything that was going on in Lagos. But by the Ijele coming, he was woken up. He said, “I will never practice fraud again. Never. I swear” (199). The traditional spirituality of Legba and the Igbo people came to
Kocic, Ana. (2010). Salem Witchcraft Trails: The Perception of Women In History, Literature And Culture. Linguistics and Literature, Vol. 8 (Issue N1), 1-7. http://facta.junis.ni.ac.rs/lal/lal201001/lal201001-01.pdf
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.
Sidky, H. Witchcraft, lycanthropy, drugs, and disease: an anthropological study of the European witch-hunts. New York: Peter Lang Publishing Inc., 1997.
middle of paper ... ... ’s depictions of both traditional and modern beliefs in varying degrees illustrate the importance of both in contemporary Nigerian culture, as well as the greater Africa as a whole, and how both are intertwined and cannot exist without the other. In effect, she skillfully subverts stereotypes or single perceptions of Africa as backward and traditional, proving instead, the multifaceted culture of Africa. She further illustrates that neither traditional African nor western culture is necessarily detrimental. It is the stark contrast of the fundamental cultures that inevitably leads to clashes and disagreements.
Lehmann A. C. & Myers J. E. Magic, Witchcraft and Religion – An anthropological Study of the Supernatural (Fourth Edition) (Mayfield Publishing Company, 1997)
Witchcraft persecution peaked in intensity between 1560 and 1630 however the large scale witch hysteria began in the 14th century, at the end of the Middle Ages and were most intense during the Renaissance and continued until the 18th century, an era often referred to as the Enlightenment or Age of Reason. Representation of witches, nay, representation in general is a political issue. Without the power ot define the female voice and participate in decisions that affect women -similar to other marginalised groups in society- will be subject to the definitions and decisions of those in power. In this context, the power base lay with men. It can be said that the oppression of women may not have been deliberate, it is merely a common sense approach to the natural order of things: women have babies, women are weak, women are dispensable. However the natural order of things, the social constructs reflect the enduring success of patriarchal ideology. As such, ideology is a powerful source of inequality as well as a rationalisation of it. This essay will examine the nature of witchcraft and why it was threatening to Christianity.
Every misfortune or problem can be related to witchcraft, especially when the natural explanation is not satisfactory. Therefore, this paper aims to present in brief the general opinion about beliefs on witches and witchcraft, which is synonymous among most African societies. Besides, it will consider some incidents related to witchcraft as well as Christian response to witchcraft before conclusion. II. GENERAL OPINION ABOUT WITCHCRAFT