The Azande people, an ethnic group from Central Africa, have a deep-rooted belief in witchcraft and magical practices. This belief system forms an integral part of their cultural and social fabric and influences various aspects of their lives. For the Azande, witchcraft is seen as a natural force that permeates the world around them. They believe that witches possess inherent powers to cause harm or misfortune to others through the use of supernatural means. Witchcraft is seen as a real and tangible force that operates alongside the physical world. It is not limited to individuals who actively practice it, but rather, anyone can potentially be affected by witchcraft.
New communal, illegal magic gatherings have become eminent due to current (circa 1920s) political events. They represent wide and deep social change. These Mani exhibit crude evidences of associative groups: organization, leadership, grades, feeds, initiation rites, and esoteric vocabulary. Water immersion contributes to initiation rites, as does other behavior reminiscent of freshman hazing. Four officials lead the group: the leader, cook, stirrer, and sentry. None have much authority. Meetings are highly emotional, in stark contrast with more public ceremonies. Mani allow for female members, youth, poor (fees are minimal), and royalty (although, significantly, their authority is moot). Nobility dislikes these groups on grounds of sorcery suspicion, marital jealousy, and general conservatism. The organizations are grassroots, and lack inter-group cohesion.
Vengeance magic requires significant patience, and after enough time has past, kinsmen will oracle-inquire whether a socially-relevant death is the result of their magic. Reactionary outburst are thus channeled through magical recourse, and are thereby tempered through uncomfortable, extended taboo-observances and wait-times that scale to years.
It is not limited to individuals who actively practice it, but rather, anyone can potentially be affected by witchcraft. One of the fundamental concepts in Azande beliefs is the idea of "mangu." Mangu refers to a substance or physical object that carries witchcraft potency.
[Sequence] Evans-Pritchard: Witchcraft, Oracles & Magic Among The Azande
I read this classic text several years ago, and it left a lasting effect on me.
The Zande people are primarily a small-scale farming population located in central Africa. Their demographics are split between Democratic Republic of the Congo, in South Sudan, and the Central African Republic:
Evans-Pritchard briefly sketches Azande life in general, before zooming in on their complex religious system. At time of writing, 1937, these traditions had already begun to erode in the wake of European cultural imperialism. Racing against the clock, as it were, Evans-Pritchard managed to document the essence of these practices before they faded in the memories of the community.
Evans-Pritchard is a consummate professional, and this shows in his ethnographies. Azande culture and mysticism is explored in detail, and their customs – foreign to our ears – are treated largely without distracting judgment. Azande seeks spiritual answers from three kinds of oracles, each with increasing power: rubbing board, termite, and poison oracles. This practice was enmeshed in their legal system, their social structure, and their metaphysical beliefs. Azande culture further complemented these oracles by means of complex, interlocking theories of magic, and the social and medicinal contributions of a witch-doctor population:
For me, the most interesting part of the book had to do with the relationship between mysticism and attention. Most of the following quotes relate to this.
To understand why it is that Azande do not draw from their observations the conclusions we would draw from the same evidence, we must realize that their attention is fixed on the mystical properties of the poison oracle and that its natural properties are of so little interest to them that they simply do not bother to consider them.
Observations such as the above suggest that disinterest in certain question-categories is not some random phenomenon that can be taken at face value. Azande individuals systematically experience disinterest in doubt-provoking challenges to their mystical ideology, and this “attention funnel” is anything but pre-meditated. Thus, attentional habits are not solely artifacts of personality: they also can be subpersonal, they are also influenced by culture: they do not necessarily serve the interests of their owners.
Finally, it would seem myopic to suppose that this quirk of human psychology is contained to this one culture. Perhaps this is enough to drive home my takeaway: treat disinterest with suspicion.
It is believed that an individual can unknowingly consume or come into contact with mangu, which results in them experiencing misfortune or illness. For example, if someone falls sick or experiences a series of unfortunate events, it may be attributed to the presence of mangu in their body. In Azande society, accusations of witchcraft are taken very seriously. When someone falls ill or encounters misfortune, it is common for them or their family members to consult an "Ndoki," a traditional healer or diviner. The Ndoki performs rituals and uses various methods, such as throwing objects or interpreting dreams, to determine the presence of witchcraft. If witchcraft is suspected, the Ndoki may identify the alleged witch, who then undergoes a trial to prove their innocence or guilt. The Azande also have a concept called "oracles," which are objects or substances used to identify witches. These oracles are believed to have spiritual properties and can reveal the presence of witchcraft. One well-known oracle is the "poison oracle," where a substance is administered to a chicken. Depending on the chicken's reaction, it is determined whether witchcraft is present or not. Despite the Azande's firm belief in witchcraft, it is important to note that their understanding of witchcraft is not necessarily negative. Witchcraft is seen as a form of power that can be both beneficial and harmful. Some individuals may use their powers for good, such as healing or protecting their communities. Consequently, the Azande also have practitioners known as "nganga," who specialize in using magic for positive purposes. Overall, the Azande people have a complex and nuanced belief system concerning witchcraft and magical practices. Witchcraft is considered a powerful force that influences their lives, and the presence of witchcraft is determined through divination and oracles. This belief system shapes their social dynamics, rituals, and interactions within the community..
Reviews for "The role of witch doctors in Azande magical practices"
1. John - 1 star
I found "Azande beliefs in witchcraft and magical practices" to be highly implausible and irrational. The book failed to provide any convincing evidence or logical arguments to support their claims. It was frustrating to read such baseless superstitions being presented as factual information. I would not recommend this book to anyone seeking a rational and scientific understanding of the world.
2. Maria - 2 stars
While I respect cultural diversity and different belief systems, "Azande beliefs in witchcraft and magical practices" left me feeling skeptical and unconvinced. The explanations provided for the supposed magical practices seemed more like coincidences or simple misunderstandings. Additionally, the book relied heavily on anecdotal evidence, which is not a reliable basis for making factual claims. Overall, I found it difficult to take the book seriously and would not recommend it to those seeking a well-grounded understanding of cultural practices.
3. David - 1 star
I found "Azande beliefs in witchcraft and magical practices" to be deeply flawed and lacking in critical analysis. The author seemed to accept these beliefs at face value without questioning their validity or exploring alternative explanations. The book failed to provide any compelling evidence or logical reasoning to support the existence of witchcraft and magical practices. I believe in skepticism and scientific inquiry, and this book went against those principles. I would not recommend it to anyone seeking a rational understanding of the world.