This volume draws on a range of ethnographic and historical material to provide insight into witchcraft in sub-Saharan Africa. The chapters explore a variety of cultural contexts, with contributions focusing on Cameroon, Central African Republic, Ghana, Mali, Ethiopia and Eritrean diaspora. The book considers the concept of witchcraft itself, the interrelations with religion and medicine, and the theoretical frameworks employed to explain the nature of modern African witchcraft representations.

This volume draws on a range of ethnographic and historical material to provide insight into witchcraft in sub-Saharan Africa. The chapters explore a variety of cultural contexts, with contributions focusing on Cameroon, Central African Republic, Ghana, Mali, Ethiopia and Eritrean diaspora. The book considers the concept of witchcraft itself, the interrelations with religion and medicine, and the theoretical frameworks employed to explain the nature of modern African witchcraft representations.

This work of African philosophy and theology uses the thought of Emmanuel Levinas to provide an analysis of tfu (witchcraft) among the Wimbum people of Cameroon along with a critique of intersubjective relations. Taking an approach he calls "critical contextualism," author Elias Bongmba employs Levinas's philosophy, particularly the concept of the Other, to engage in cross-cultural philosophy that does not destroy the perspective of the culture under study. Insights from anthropology, African studies, and the author's own experiences are also important throughout the book. Bongmba discusses the cultural background of the Wimbum people and explores the concepts and terms used to discuss the acquisition of several categories of power generally described as tfu. Bongmba argues that when properly explored and understood, these terms refer to complex practices that involve power that can be used for good and power that can be abused. Drawing from Levinas, the author demonstrates that negative use of tfu constitutes a totalizing praxis. He goes on to endorse Levinas's call for a phenomenology of eros as a way of reconfiguring interpersonal relationships.

Large numbers of people in Soweto & other parts of South Africa live in fear of witchcraft, presenting complex & unique problems for the government. Adam Ashforth explores the challenge of occult violence & the spiritual insecurity that it engenders to democratic rule in South Africa.

This book analyzes how over the last two decades, immigration regimes in three primary refugee-receiving states in the Global North – Canada, Australia, and the United Kingdom – have engaged with allegations about witchcraft-driven violence made by asylum seekers coming from Anglophone countries across the African continent. The work intervenes at the nexus of anthropological, historical, legal, developmental, and human rights literatures to offer fresh insights into extrajudicial violence and global migration. Taking witchcraft-based asylum cases as its focal point, it argues that the recent dramatic expansion in claims to refugee protection under the ‘particular social group’ category of the 1951 UN Refugee Convention reflects immigration authorities’ increasing willingness to consider how legally recognizable persecution can derive from cultural practices and beliefs. Reflecting critically on such cases, it advances understandings of how witchcraft beliefs and practices have persisted as significant engines of violence in the contemporary world. It sheds light both on the limits of legal pluralism and cultural relativism in asylum adjudication and on how social scientific expertise contributes not simply to the flow of ideas, but also to the channelling of people across national, cultural, and epistemological boundaries. The book will be essential reading for students and researchers in legal anthropology, African studies, human rights, transnational history, migration and refugee law and policy, and the history and anthropology of witchcraft.

In this sensitive and personal investigation into Benin's occult world, Douglas J. Falen wrestles with the challenges of encountering a reality in which magic, science, and the Vodun religion converge into a single universal force. He takes seriously his Beninese interlocutors' insistence that the indigenous phenomenon known as àze ("witchcraft") is an African science, credited with fantastic and productive deeds, such as teleportation and supernatural healing. Although the Beninese understanding of àze reflects positive scientific properties in its use of specialized knowledge to harness nature's energy and realize economic success, its boundless power is inherently ambivalent because it can corrupt its users, who dispense death and destruction. Witches and healers are equivalent to supervillains and superheroes, locked in epic battles over malevolent and benevolent human desires. Beninese people's discourse about such mystical confrontations expresses a philosophy of moral duality and cosmic balance. Falen demonstrates how a deep engagement with another lived reality opens our minds and contributes to understanding across cultural difference.

Africa's traditional beliefs - including ancestor worship, divination and witchcraft - continue to dominate its spiritual influences. Readers in search of a better understanding of the continent will be enriched by this book's timely exploration of sub-Saharan Africa's natural philosophy. The author's meticulous research reveals that, whereas technology-driven Western societies prefer to rely largely on logical explanations, many Africans continue to obey their intuition - trusting in images, dreams and divination to rationalise misfortune and illness. African Magic explains why so many Africans understand the relationship between people and unfortunate events not through the Western concept of chance in the case of accidents, or germ theory in the case of illness, but through belief in witchcraft. The book records a collection of true stories which illustrate this traditional belief system. Included are the famous Malawian diviner whose prophecies were considered so accurate that people flocked from neighbouring countries to consult him; a group of Western-trained Mozambican psychologists who successfully refined cross-cultural therapy by working with traditional healers to combat post-traumatic stress syndrome among child soldiers; Ghanaian and Zimbabwean 'witches' living in a nightmare world where popular belief becomes their reality; and a Zambian archbishop whose attempt to embrace traditional African beliefs provoked serious conflict within his Christian church.

Issues of sexuality and gender are hotly contested in both religious communities and national cultures around the world. In the social sciences, religious traditions are often depicted as inherently conservative or even reactionary in their commitments to powerful patriarchal and pronatalist sexual norms and gender categories. In illuminating the practices of religious traditions in various cultures, these essays expose the diversity of religious rituals and mythologies pertaining to sexuality. In the process the contributors challenge conventional notions of what is normative in our sexual lives.

'Between Horror and Hope' is a study of Paul's metaphorical language of death in Romans 6:1-11. The scholarly debate focuses on two main issues; the origin of the 'commentatio mortis' tradition and its development. Dr. Sabou argues that the origin of this terminology is original to Paul; that it was the apostle's own insight into the meaning of Christ's death (a "death to sin") and his understanding of the identity of Christ in his death (as the anointed davidic king) which guided him to create this metaphor of "dying to sin" as a way of describing the relationship of the believer with sin. On the development of this language of death, the author argues that this language conveys two aspects — horror and hope. The first is discussed in the context of crucifixion in which Paul explains the believer's "death to sin" by presenting Christ's death as the death of the anointed davidic king who won the victory over sin and death by rising from the dead. Paul affirms that believers are "coalesced" with what was "proclaimed" about Christ's death and resurrection, thereby allowing him to assert that the releasing of the body from the power of sin is a result of "crucifixion." This "crucifixion" is the "condemnation" inflicted on our past lives in the age inaugurated by Adam's sin and this is such a horrible event that believers have to stay away from sin since sin leads to such punishment. In contrast, hope is presented in the context of "burial." The believers' "burial with" Christ points to the fact that they are part of Christ's family and this is accomplished by the overwhelming action of God by which he pushes us toward the event of Christ's death, an act pictured in baptism. It is this "burial with" Christ that allows believers to share with Christ in newness of life.

'Africa as a Living Laboratory' is a study of the relationship between imperialism and scientific expertise - environmental medical, racial and anthropological - in the colonization of British Africa.