By Elias Kifon Bongmba
A daring paintings of African philosophy and theology that brings jointly witchcraft and the philosophy of Levinas.
Read Online or Download African Witchcraft and Otherness: A Philosophical and Theological Critique of Intersubjective Relations PDF
Similar other religions books
The Sir D. Owen Evans Lectures brought on the collage university of Wales, Aberystwyth, in 1962.
This publication examines the connection among economics, politics and faith in the course of the case of Olivorio Mateo and the spiritual stream he encouraged from 1908 within the Dominican Republic. The authors discover how and why the hot faith used to be shaped, and why it used to be such a success. evaluating this situation with different peasant events, they exhibit ways that people faith serves as a reaction to specific difficulties which come up in peasant societies during periods of pressure.
All through African-American heritage, faith has been indelibly intertwined with the struggle opposed to intolerance and racial prejudice. Martin Luther King, Jr. -America's best-known champion of civil liberties-was a Baptist minister. Father Divine, a fiery preacher who demonstrated a wide following within the Nineteen Twenties and Thirties, confident his disciples that he might healing not just disorder and illness, but in addition poverty and racism.
- Working the Spirit: Ceremonies of the African Diaspora
- Islamic Faith in America
- Nine o'clock in the morning : with The Holy Spirit and you
- Jews and Heretics in Catholic Poland: A Beleaguered Church in the Post-Reformation Era
- Irish Biblical Apocrypha: Selected Texts in Translation
Extra info for African Witchcraft and Otherness: A Philosophical and Theological Critique of Intersubjective Relations
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.