African magic
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African magic is the form, development, and performance of magic within the culture and society of Africa and the diaspora.
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).[1][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.[3]
In relation to witchcraft
E.K. Bongmba finds Witchcraft, Oracles, and Magic among the Azande by Evans-Pritchard (published 1937 [4]) responsible for a reduction in appreciation of the value of magic as a definite subject of study.[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.[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.[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.[7]
Roles
The traditional roles related to and of magic in African society is medicine-man, divinator, rain-maker,[7] and priest-magician.[2]
Medicine men
These are at the simplest understanding people who function within a tribal setting as herbalists.[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.[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.[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.[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.[2]
Anti-roles
Sorcerers
With particular reference to people dwelling within the Southern areas of Sudan, [9][10] individuals who are found to have been stricken with illness or misfortune are sometimes identified as having succumbed to the influence of sorcerers.[9]
See also
- Traditional African religions
References
- ↑ J. Ki-Zerbo (1990). Methodology and African Prehistory, Volume 92, Issues 3-102588. James Currey Publishers. p. 63. ISBN 085255091X. https://books.google.com/books?id=LNlt1AnERAIC&dq=African+Magic&pg=PA63. Retrieved 2015-12-26.
- ↑ 2.0 2.1 2.2 2.3 2.4 Molefi Kete Asanti (2008-11-26). Encyclopedia of African Religion. SAGE Publications. ISBN 978-1506317861. https://books.google.com/books?id=uMv0CAAAQBAJ&dq=African+Magic&pg=PT548. Retrieved 2015-12-26.
- ↑ Dr. 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. https://books.google.com/books?id=EPHTAwAAQBAJ&dq=African+medicine+man+magic&pg=PA27. Retrieved 2015-12-26.Volume 306 of European studies on Christian origins
- ↑ Publication details [Retrieved 2015-12-26]
- ↑ 5.0 5.1 E.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. https://books.google.com/books?id=Wiwo5uwBzXAC&dq=African+Magic&pg=PA19. Retrieved 2015-12-26.Volume 4 of Modernity and belonging
- ↑ M. Konaté Deme (Western Michigan University) (2010-09-13). Heroism and the Supernatural in the African Epic. Routledge. ISBN 978-1136932649. https://books.google.com/books?id=GQXHBQAAQBAJ&dq=African+Magic&pg=PT38. Retrieved 2015-12-26.African Studies
- ↑ 7.0 7.1 7.2 J.S. Mbiti (1990). African Religions & Philosophy. Heinemann. p. 193. ISBN 0435895915. https://books.google.com/books?id=eTUpo9lH-fYC&dq=African+Magic&pg=PA189. Retrieved 2015-12-26.
- ↑ T. Andrews (2000). Dictionary of Nature Myths: Legends of the Earth, Sea, and Sky. Oxford University Press. p. 159. ISBN 0195136772. https://books.google.com/books?id=7jS65aClvFEC&dq=African+rain-maker+magic&pg=PA159. Retrieved 2015-12-26.
- ↑ 9.0 9.1 personnel of U.S. Department of the Army (1986 - 1998). Sudan. Federal Research Division of the Library of Congress. http://countrystudies.us/sudan/50.htm. Retrieved 2015-12-29.
- ↑ Kenya Institute of Education. History and Government Form One. Federal Research Division of the Library of Congress. p. 48. ISBN 9789966252111. https://books.google.com/books?id=Yx6qLPZHyK0C. Retrieved 2017-01-12.
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