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By Elias Kifon Bongmba

A daring paintings of African philosophy and theology that brings jointly witchcraft and the philosophy of Levinas.

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Extra info for African Witchcraft and Otherness: A Philosophical and Theological Critique of Intersubjective Relations

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This is partly true because the nkfu exerts much influence, but I would argue that the center of the Wimbum society is the family and the extended family system. The configuration of the Wimbum society is family oriented, because the nkfu rules the town as head of the royal family. The ptala who rule the different extended families that make up the town have control over all of the members of the particular extended family who are descendants of one ancestor. In addition to these political arrangements, economic and social affairs are structured around the family and the family head who also acts as the religious leader.

Some of the Witang went to Mbasong, others to Mbam and Nseh, but both are now part of the Bui Division. The group that remained on the Nkambe Plateau formed the present Tang clan, out of which came the towns of Sinna, Talla, Ngarum, Taku, Kup, Tabenken, and Bi (Mangoh 1986, 41). The groups that arrived later, such as the Ngang, Sehn, Njilah, and Ngulu were either part of the Wiyah or Tang group. The leader of the Ngulu (a Wiyah group, which settled near Ntumbaw) enjoyed more autonomy than other Wiyah leaders.

8 A third group that includes recent scholars highlights the sociopolitical dimensions of witchcraft. This is not new, but what is different about the recent writings is that such sociopolitical considerations are situated within the discourse of modernity and will increasingly reflect postmodern thought. 9 Finally, the philosophical and theological elements of the discussion have received attention both in Cameroon as well as in a broader context. 10 My work shares with the above an interest in ethical issues and the development of theological discussion on the subject of witchcraft.

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