Sorcery in the Era of 'Henry IV': Kinship, Mobility and Mortality in Buhera District, Zimbabwe

Recent studies of witchcraft and sorcery in Africa have described this domain as an all–powerful and inescapable discourse. This article, on a migrant labour society in Zimbabwe, discloses a situation in which this discourse and its interpretation are contested. It shows how existential insecurity, which gives rise to witchcraft accusations, relates to the high incidence of HIV/AIDS–related illnesses and death – euphemistically called Henry IV (HIV). Witchcraft accusations arise within kin–based networks that span rural and urban geographical areas, as it is these networks that people depend upon for their livelihoods. Thus, this article stresses the important link between witchcraft and kinship in a society that is not geographically bound, revealing how witchcraft discourse is assigned a place relative to other social phenomena.     

Preying on those close to home: witchcraft violence in a Papua New Guinea Village

Recent attacks on suspected witches in Telefomin led to several deaths and the flight of families in fear of their lives. This violence has much in common with similar events elsewhere in PNG, but there are important differences as well: accusations do not have a misogynist cast (all the targets were men), and the witchcraft is attributed to non‐indigenous sources. As in many PNG instances, the police failed to prosecute homicides arising from witchcraft accusations, a fact that has led to widespread local concern. In this paper I present the Telefol cases with a focus on the relation of perpetrators to their victims and to the community at large. I argue that certain aspects of the regional economy combined with a generic witchcraft discourse and the ineffectiveness of the state have fostered a lethal crisis in the relation between villagers and male youth.     

The opposite of witchcraft: Evans‐Pritchard and the problem of the person

The principal legacy of Evans‐Pritchard's 1937 ethnography Witchcraft, oracles and magic among the Azande has been to associate debates over the rationality of witchcraft with its social categorization as a facet of misfortune and enmity. In combination with Evans‐Pritchard's own scepticism regarding witches, this allowed the rationality debate to isolate witchcraft as a distinctive special case. This logical exceptionalism was at odds with Evans‐Pritchard's own assertion of witchcraft's ordinariness, and is not supported by comparable ethnography from the Ladakh region of the Himalayas or by the unabridged versions of Oracles, both of which point towards an indigenous understanding of witchcraft as one variation on a spectrum of everyday action and craft. Instead, a revised reading of Oracles suggests that even the most basic quotidian representations of personal agency raise larger questions as to anthropology's understanding of how humans ascribe action and personhood, a debate which stands at the heart of its status as a science.     

WITCHES AND ZOMBIES OF THE SOUTH AFRICAN LOWVELD: DISCOURSE, ACCUSATIONS AND SUBJECTIVE REALITY

Anthropological studies generally interpret discourses about witches and zombies in sub-Saharan Africa as critical commentary on the emergence of new forms of wealth, the commodification of labour, and the crisis of reproduction. Drawing on data collected in the Bushbuckridge area of the South African lowveld, I point to the limitations of these arguments and suggest that we can more fully capture the diverse and contradictory meanings of witches and zombies by separating discourses from actual accusations and from subjective realities. Whilst generic discourses highlight the use of zombies as a means of accumulating wealth, those accused of witchcraft are nearly always subordinate and impoverished persons who allegedly keep zombies as a means of survival. At the same time, these beliefs are connected to powerful psychological motivations, such as emotionally overwhelming experiences of bereavement, loss, and mourning. I suggest that witches and zombies derive their broad appeal from indeterminacy that defies interpretive control and constantly allows for alternative interpretations.     

Pentecostal peacefulness: virtue ethics and the reception of theology in Nepal

The anthropology of Christianity has struggled to theorize the place of theology in Christian social life. Drawing on Alasdair MacIntyre's account of virtue ethics, in particular his concepts of practice, narrative, and moral tradition, I explore the reception of Pentecostal theology in the Nepali city of Bhaktapur. I show how local Christians have drawn on Pentecostal eschatology to develop a pacifistic ethics, allowing them to negotiate local social and religious conflicts. The belief that Christ has decisively defeated evil spirits allows local Christians to detach themselves from cycles of aggression connected with witchcraft accusations, providing a space of security in which to cultivate distinctive practices of care. Connecting this local theology with a wider tradition in Pentecostal moral thought, I argue that MacIntyre's virtue ethics provides a powerful tool for interpreting the relationship between local circumstance and extra‐local theology, and for studying cross‐cultural patterns of theological reception.     

Witchcraft and the limits of mass mediation in Malawi

This article explores what the study of witchcraft in an African setting can contribute to current efforts to theorize mass mediation and the imagination it fosters. Recent ethnographies of witchcraft discourses in Africa have continued to associate them with the formation of small-scale groups, but evidence from Malawi shows how they enable subjects to imagine sociality on an indeterminate scale. The article deploys the concept of mediation to theorize how in this imagination witches mediate sociality as the unrecognized third parties who give rise to recognized social relationships of varying scale. The ethnography of witchcraft discourses in radio broadcasting and an impoverished peri-urban area demonstrates not only their relevance to apparently disparate contexts but also their potential to exceed the impact of the mass media. The case of a violent conflict involving Pentecostal Christians, South Asian entrepreneurs, Muslims, and members of a secret society provides an example of how arguments about witchcraft had a greater impact on the popular imagination than a mass-mediated report of the same conflict. The article concludes by arguing that witchcraft discourses should be accorded weight equal to the mass media in theorizing the imagination.     

“Predatory Sedentism”: Intimidation and Intensification in the Nigerian Savanna

While many studies have explored how agriculture changes when population density rises, this paper examines actions farmers may take to control whether population density rises. Using information from ethnographic fieldwork, colonial archives, and air photography, two agricultural groups migrating into an agricultural frontier in the Nigerian savanna are compared. Population density in Kofyar communities has risen to over 100/km ² ; Tiv communities, although older, have maintained population densities of around 50/km ² , in part through intimidation of encroachers. This use of intimidation is a component of a distinctive adaptive strategy that includes settlement stability, high population mobility tied to witchcraft accusations, relatively extensive cultivation allowing considerable off-time, and reliance on social networks to facilitate residential mobility and land access. Population pressure must be seen as an integral part of this adaptive strategy, rather than as cause or consequence.     

In search of certainty in revolutionary India

In this article, I focus on the dilemmas of a friend in Jharkhand who might have joined the revolutionary armed squads of the Maoist insurgency in India. I show how the question of why one supports a revolutionary movement, as well as the nature of that support, can change over time. In particular, I stress the importance of the dialectics between epistemological and ontological uncertainty and certainty, which may be central to the making of a revolutionary in a particular phase of a revolutionary movement. These dialectics are not just the result of an ontological uncertainty of ideological commitment to the movement, but are crucially also about the search for epistemological clarity in social relations imagined to be less opaque and hence more trustworthy. Doubt, an uncertainty about what one knows about one’s social relationships is characteristic of the epistemic murk that accompanies the breakdown of the normative order in the revolutionary situation analysed here. In this context, Maoist terror arises from the creation of epistemic clarity—the possibility that on the other side norms and relationships will be more certain. This is a certainty that is carved out of uncertainty and ambivalence, a certainty that denies or projects away uncertainty. Its weapon is paranoia, an ability to make enemies where there would be doubt, betrayal where there would be benefit of the doubt. The potential revolutionary is therefore not only unsure about his/her ideological commitments, but moreover, a crucial component of their predicament might be an uncertainty about the social relations in which they find themselves and the hope that revolutionary engagement might come with more guarantees. Becoming a revolutionary is also about being in search of certainty.     

Introduction: The ethical constitution of energy dilemmas

Growing anthropological research on energy provides critical explorations into the cross-cultural ways in which people perceive and use this fundamental resource. We argue that two dominant frameworks animate that literature: a critique of corporate and state power, and advocacy for energy transitions to less carbon-intensive futures. These frameworks have narrowed the ethical questions and perspectives that the discipline has considered in relation to energy. This is because they are animated by judgements that can implicitly shape research agendas or sometimes result in strong accusations that obscure how our interlocutors themselves may consider the rightness and wrongness of energy resources and the societal infrastructures of which they form a part. We propose a more capacious approach to studying energy ethics that opens up energy dilemmas to ethnographic inquiry. As such, we show how energy dilemmas constitute important sites for the generation of anthropological knowledge, encouraging more insightful and inclusive discussions of the place of energy in human and more-than-human lives.     

AIDS Rumour,Intellectual Anxiety,and Discursive Empowerment among Cameroonian Tradipractitioners

This article refines established notions of rumour as a strategy of discursive empowerment by differentiating typologies of empowerment. Specifically, I employ terminology from the anthropological literature on witchcraft to distinguish between ‘levelling’ rumour, which seeks to attack the power of others, and ‘accumulative’ rumour, which seeks to increase the power of rumour-tellers. To exemplify this, I explore a rumour that circulated in 2012 and 2013 among practitioners of traditional medicine in West Cameroon, which claimed that the state would kill tradipractitioners working to cure HIV/AIDS. I first outline the likely sociopolitical roots of practitioners’ anxiety regarding their intellectual labour. I then argue that this narrative was simultaneously levelling and accumulative in a national context, yet became accumulative in the more international context of practitioner–anthropologist relations. Ultimately, both forms of empowerment were key to understanding the rumour's favourable positioning of tradipractitioners in an increasingly uncertain, tense, and multinational part of Cameroon.     

APOBEC3G: a double agent in defense

APOBEC3G (A3G) is an effective cellular host defense factor under experimental conditions in which a functional form of the HIV-encoded protein Vif cannot be expressed. Wild-type Vif targets A3G for proteasomal degradation and when this happens, any host defense advantage A3G might provide is severely diminished or lost. Recent evidence cast doubt on the potency of A3G in host defense and suggested that it could, under some circumstances, promote the emergence of more virulent HIV strains. In this article, I suggest that it is time to recognize that A3G has the potential to act as a double agent. Future research should focus on understanding how cellular and viral regulatory mechanisms enable the antiviral function of A3G, and on the development of novel research reagents to explore these pathways.     

The future of philosophy

There is no sharp dividing line between science and philosophy, but philosophical problems tend to have three special features. First, they tend to concern large frameworks rather than specific questions within the framework. Second, they are questions for which there is no generally accepted method of solution. And third they tend to involve conceptual issues. For these reasons a philosophical problem such as the nature of life can become a scientific problem if it is put into a shape where it admits of scientific resolution. Philosophy in the 20th century was characterized by a concern with logic and language, which is markedly different from the concerns of earlier centuries of philosophy. However, it shared with the European philosophical tradition since the 17th century an excessive concern with issues in the theory of knowledge and with scepticism. As the century ends, we can see that scepticism no longer occupies centre stage, and this enables us to have a more constructive approach to philosophical problems than was possible for earlier generations. This situation is somewhat analogous to the shift from the sceptical concerns of Socrates and Plato to the constructive philosophical enterprise of Aristotle. With that in mind, we can discuss the prospects for the following six philosophical areas: (1) the traditional mind-body problem; (ii) the philosophy of mind and cognitive science; (iii) the philosophy of language; (iv) the philosophy of society; (v) ethics and practical reasons; (vi) the philosophy of science. The general theme of these investigations, I believe, is that the appraisal of the true significance of issues in the philosophy of knowledge enables us to have a more constructive account of various other philosophical problems than has typically been possible for the past three centuries.     

Urban-rural contrasts in explanatory models and treatment-seeking behaviours for stroke in Tanzania

Stroke is an emerging problem in sub-Saharan Africa, about which little is known since most research to date has been based on retrospective, hospital-based studies. This anthropological work, designed to complement a large community-based project on stroke incidence, focuses on local understandings and treatment-seeking behaviours in urban (Dar-es-Salaam) and rural (Hai) areas of Tanzania. Semi-structured interviews (n=80) were conducted with 20 stroke patients, 20 relatives of stroke patients, ten traditional healers, and 30 other local residents. In contrast to common expectations, and literature that finds witchcraft beliefs to be most common in rural areas, stroke in urban Dar was widely believed to emanate from supernatural causes (demons and witchcraft), while in rural Hai, explanations drew mostly on 'natural' causes (hypertension, fatty foods, stress). These different beliefs and explanatory models fed into treatment-seeking behaviours. The first option in Hai was hospital treatment, while in Dar-es-Salaam, where belief in demons led to hospital avoidance, it was traditional healers. In both sites, multiple treatment options (serially or simultaneously) were the norm. Analysis of patient and carer narratives suggested that causation beliefs outweighed other factors, such as cost and distance, in shaping effective treatment. Three policy implications are drawn. First, as other studies have also shown, it is important to engage with, rather than dismiss, local explanations and interpretations of stroke. Stroke awareness messages need to take into account the geographical and belief systems differences. Developing an understanding of explanatory models that recognizes that local beliefs arise from dynamic processes of social interaction will be critical to designing effective interventions. Second, there is a clear role for multiple healing systems with possibility of cross-reference in the case of a chronic, disabling condition like stroke, since biomedical treatment cannot offer a 'quick fix' while traditional healers can help people come to terms with their condition. Third, issues of communication between health services and their patients are particularly critical.     

Teleosemantic modeling of cognitive representations

Naturalistic theories of representation seek to specify the conditions that must be met for an entity to represent another entity. Although these approaches have been relatively successful in certain areas, such as communication theory or genetics, many doubt that they can be employed to naturalize complex cognitive representations. In this essay I identify some of the difficulties for developing a teleosemantic theory of cognitive representations and provide a strategy for accommodating them: to look into models of signaling in evolutionary game theory. I show how these models can be used to formulate teleosemantics and expand it in new directions.     

'What else do we Bengalis do?' Sorcery, overseas migration, and the new inequalities in Sylhet, Bangladesh

In Sylhet, Bangladesh, remittances sent home by sons and husbands working abroad have led to new inequalities conducive to the proliferation of sorcery accusations. In cases of illness, sorcery is often the preferred diagnosis. The virilocal rule of residence positions the son's wife as an outsider and, as such, she has been traditionally viewed as the prime suspect in cases of sorcery. This structural tension has been intensified by overseas migration as sons working abroad increase the isolation and vulnerability of their wives. Patients and their families do not passively act out structural contradictions but actively pursue a sorcery diagnosis. Through a detailed case study of one woman's struggle to come to terms with infertility, I show how a diagnosis of sorcery acts as a face-saving mechanism in situations of material inequality between kin.     

Chol Understandings of Suicide and Human Agency

According to ethnographic material collected since 2003, the Chol Mayan indigenous people in southern Mexico have different causal explanations for suicide. It can be attributed to witchcraft that forces victims to take their lives against their own will, to excessive drinking, or to fate determined by God. However, it can also be conceived of as a conscious decision made by a person overwhelmed by daily problems. Drawing from the theoretical framework developed by Laura M. Ahearn, inspired by practice theory, the paper contends that these different explanations operate within two different logics or understandings of human agency. The first logic attributes responsibility to supernatural causes such as witchcraft or divine destiny, and reflects Chol notions of personhood. The second logic accepts personal responsibility for suicide, and is related to processes of social change such as the introduction of wage labor, education and a market economy. The contemporary Chol resort to both logics to make sense of the human drama of suicide.     

Informal Trade,Contrabando and Prosperous Socialities in Arequipa,Peru

The article explores trading activities at an outdoor market in the city of Arequipa, Peru, with the intention of discussing how notions of ‘the market’ are negotiated in terms of moralities. More specifically, it seeks to address the way in which the moralities of ‘the market’ are made the object of negotiation in a context where trade is of a more or less informal kind. In particular, the article describes the practices of smuggling (contrabando) across the border with Bolivia, an issue that has been only briefly discussed in the literature on the Andes. The argument is that the practices of petty trade and ‘informality’, ritual payments and brujería (harmful acts, or witchcraft) in the market context should not necessarily or exclusively be seen in terms of resistance as is often suggested. Instead, these practices should be seen in terms of Andean notions of reciprocity and circulation as significant for the establishment and maintenance of prosperity, that is, prosperity understood as relationally created.     

Development states associated with the floral transition.

Floral initiation can be analyzed from a developmental perspective by focusing upon how developmental fates are imprinted, remembered, and expressed. This is not an altogether new perspective, since people studying flowering have been concerned for a long time with the commitment of meristems to form flowers and the morphological, cellular, and molecular changes associated with this commitment. What is novel is the emphasis on developmental states as opposed to physiological processes. This developmental focus indicates that there appear to be at least three major developmental states that are acquired and expressed in the process of a meristem initiating floral morphogenesis. The meristem cells must first become competent to respond to a developmental signal that evokes them into a florally determined state. The leaves are the usual source of this signal and a specific leaf may or may not have the capacity to be inductively active. When a leaf does develop the capacity for inductive activity, this capacity is usually correlated with the ontogeny of the leaf. Inductive activity, however, may be continually expressed as in some day-neutral plants or may be latent as in plants where the photoperiod is the external cue for activity. Competent shoot apical meristems respond to inductive leaf signal by being evoked into a florally determined state. Under permissive conditions this florally determined state is expressed as the initiation of floral morphogenesis. Many mechanisms have evolved to regulate entry into and expression of these developmental states. As we learn more about the developmental states associated with flowering and how they are acquired and expressed, we will understand better how the various patterns of flowering are related to one another as well as which developmental processes are common to all angiosperms.     

Reconsidering Witchcraft: Postcolonial Africa and Analytic (Un)Certainties

African notions of witchcraft are neither archaic nor static but are highly flexible and deeply attuned to the conundrums of our contemporary world. Many anthropologists have recently argued that notions of the African witch provide commentaries on the meaning and merit of modernity as experienced in different historical and cultural settings. By exploring one particular type of witchcraft —that involving rain—amongst the lhanzu of Tanzania, this article suggests instead that some forms of witchcraft may be more pertinent to understanding local notions of "tradition" than "modernity." It is argued that the process of identifying rain witches provides lhanzu men and women with a way to circumscribe, contemplate, and, ultimately, reassert the veracity and significance of a conceptual category they call "tradition." The article concludes by critiquing the homogenizing effects of terms like the African witch and African witchcraft, compelling us to think in terms of pluralities rather than singulars. [Keywords: witchcraft, modernity, tradition, rainmaking, anthropological theory]