African magic
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Contents
• Types
• Roles
• See also
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Meaning of the word magic
The word magic might simply be understood as denoting management of forces, which, as an activity, is not weighted morally and is accordingly a neutral activity from the start of a magical practice, but by the will of the magician, is thought to become and to have an outcome which represents either good or bad (evil).cite-ref-j-ki-zerbo-1-0[1]cite-ref-molefi-kete-asanti-2-0[2]
Ancient African culture was in the habit customarily of always discerning difference between magic, and a group of other things, which are not magic, these things were medicine, divination, witchcraft and sorcery.cite-ref-m-labahn-3-0[3]
In relation to witchcraft
E.K. Bongmba finds Witchcraft, Oracles and Magic among the Azande by Evans-Pritchard (published 1937 cite-ref-4[4]) responsible for a reduction in appreciation of the value of magic as a definite subject of study.cite-ref-j-kiernan-5-0[5] Peter Pels (1998) posits failing in thought similarly stemming from a mis-aligned focus on the negative aspect of witchcraft representing the totum of magic.cite-ref-j-kiernan-5-1[5]
Comparison to religion
Opinion differs on how religion and magic are related to each other with respect to development, or which developed from which. Some think they developed together from a shared origin; some think religion developed from magic; and others think magic developed from religion.cite-ref-m-konat-deme-6-0[6]
Types
There are two types of magic, good, or magic which is used to do well and enhance well-being, and bad, which is magic used to do harm or wrong or evil.cite-ref-j-s-mbiti-7-0[7]
Roles
The traditional roles related to and of magic in African society is medicine-man, divinator, rain-maker,cite-ref-j-s-mbiti-7-1[7] and priest-magician.cite-ref-molefi-kete-asanti-2-1[2]
Medicine men
These are at the simplest understanding people who function within a tribal setting as herbalists.cite-ref-j-s-mbiti-7-2[7]
Divinator
Rain-maker
Rain-makers are thought to possess magical powers, although they possess these powers because they (the powers) are given them by the sky God or the Great Spirit. Rain-making is something which requires both religion and magic.cite-ref-t-andrews-8-0[8]
Priest-magician
The priest-magician must grasp reality in many ways; understand the nature of climate, the forms of energy of the universe, the functions of material objects.cite-ref-molefi-kete-asanti-2-2[2] The priest-magician controls forces of nature, and in doing this therefore has to understand how control of forces impacts upon perception and the human consciousness and minds of people.cite-ref-molefi-kete-asanti-2-3[2] He or she fulfills his or her role by exercising the intellect and discerning a way forward while under the possession or control of a spirit or force of a divinity, to which he or she is a servant.cite-ref-molefi-kete-asanti-2-4[2]
Anti-roles
Sorcerers
With particular reference to people dwelling within the Southern areas of Sudan, cite-ref-personnel-of-u-s-department-of-the-army-9-0[9]cite-ref-kenya-institute-of-education-10-0[10] individuals who are found to have been stricken with illness or misfortune are sometimes identified as having succumbed to the influence of sorcerers.cite-ref-personnel-of-u-s-department-of-the-army-9-1[9]
See also
References
cite-note-molefi-kete-asanti-22. ↑ citerefmolefi-kete-asanti2008Molefi Kete Asanti (2008-11-26). Encyclopedia of African Religion. SAGE Publications. ISBN 978-1506317861. Retrieved 2015-12-26.
cite-note-m-labahn-33. ↑ citerefdr-m-labahn-martin-luther-university-2007Dr. M. Labahn (Martin-Luther University) (2007). A Kind of Magic: Understanding Magic in the New Testament and Its Religious Environment. A&C Black. p. 28. ISBN 978-0567030757. Retrieved 2015-12-26.Volume 306 of European studies on Christian origins
cite-note-44. ↑ Publication details [Retrieved 2015-12-26]
cite-note-j-kiernan-55. ↑ citerefe-k-bongmba-j-kiernan-2006E.K. Bongmba (J. Kiernan) (2006). The Power of the Occult in Modern Africa: Continuity and Innovation in the Renewal of African Cosmologies. LIT Verlag Münster. p. 19. ISBN 3825887618. Retrieved 2015-12-26.Volume 4 of Modernity and belonging
cite-note-m-konat-deme-66. ↑ citerefm-konat-deme-western-michigan-university-2010M. Konaté Deme (Western Michigan University) (2010-09-13). Heroism and the Supernatural in the African Epic. Routledge. ISBN 978-1136932649. Retrieved 2015-12-26.African Studies
cite-note-t-andrews-88. ↑ citereft-andrews2000T. Andrews (2000). Dictionary of Nature Myths: Legends of the Earth, Sea, and Sky. Oxford University Press. p. 159. ISBN 0195136772. Retrieved 2015-12-26.
cite-note-personnel-of-u-s-department-of-the-army-99. ↑ citerefpersonnel-of-u-s-department-of-the-army-1986-1998personnel of U.S. Department of the Army (1986 - 1998). Sudan. Federal Research Division of the Library of Congress. Retrieved 2015-12-29.{{cite book}}: CS1 maint: numeric names: authors list (link)