Witchcraft in the Ibibio Tribe Essay

This article is about witchcraft and its different varieties of practices in different cultures. This article explains how witchcraft exists and plays an essential part in structural and functional aspects of a society. It also sheds the light on the journey of witchcraft from being profane and wicked to acceptable part of a culture.

In such a field, the lesser agents of misfortune, the witches could flourish” (Ashforth, p. 102). Furthermore, with high unemployment rates and pervasive poverty, jealousy was seen as the principle motivator for the practice of witchcraft. In the same interview, Madumo continues, “It’s also about jobs. It’s the lack of jobs that’s contributed to the high volume of witchcraft. Because if someone is having a job, then his neighbors become jealous and will witch him so as to make him lose that job” (Ashforth, p. 102). Madumo cites these societal circumstances as a sociological causation for the rise of purported witchcraft.

Firstly, the conflicts were caused by the factors of gender, age, and marital status. When looking at the total number of men and women who were hanged, the women far outnumbered the men, 13 women to 7 men (Source A). Of the 24 males who were accused of witchcraft, 15 were married, while of the 110 females accused, 61 were married. This shows that the number of females accused outnumbered the men and the majority of those accused were married. Of the male accusers, all 5 were single, ranging from the ages of 11-20, whereas off the 29 females accusers, 23 were single (the other 6 were married). The ages of the accusers ranged from under 11 to over 21, with the majority being 16-20 years of age. There is a distinct pattern that stands out in the accused and the accusers. The accused were mainly

This leads to innocent characters being accused of witchcraft due to the cause of other characters having long held grudges against them. In the story “The Crucible” we see Abigail Williams

Under stress, people can easily forget parts of the Lord’s Prayer or the Commandments, yet this is used as a test to determine whether or not someone is a witch. These often unsound methods of justice, which are standard in Puritan society, leads to the accusation and hanging of many people that are actually innocent.

The books thesis is based on why a person was accused of being a witch and the relative circumstances thereof. Marital status, sex, community standing, wealth, and relationships with others all play an important part of a person chances of being accused of being a witch.

Bever clarifies why he believes historians often focus only on the rise of witchcraft rather than their decline. He believes the reason this occurs is because, historians assume “their defeat seemed self-evident” (Bever, 2009, p. 264). The author explains how the rise of witches occurred, “chain-reaction trials started with a few stereotyped suspects but gradually widened to include previously unsuspected commoners and eventually friends” (Bever, 2009, p. 272). Bever also gives discusses of how witchcraft came to affect the society and how it became “an integral part of late medieval culture and society” (Bever, 2009, p. 288). The work relates more specifically to the field of the first centuries of colonization because, although some ideas presented in this article can be inferred, most are not that of the general

physically related, and also in many other forms related to the Samburu and Turkana. The

For more than two hundred years, individuals were persecuted as witches throughout the continent of Europe, even though the witch hunt was concentrated on Southwestern Germany, Switzerland, England, Scotland, Poland, and parts of France. In a collective frenzy. witches were sought, identified, arrested, mostly tortured, and tried for a variety of reasons. The total number of witches tried exceeded 100,000 people. This essay is supposed to identify three major reasons for the witch craze in sixteenth and seventeenth century Europe.

Reasons for being accused of witchcraft are multidimensional, and although there is no definitive reason, gender was likely a major reason as to why someone was seem as likely to be a witch. In colonial New England, gender was set by strict standards and was in no way fluid. It is indisputable that women were especially vulnerable to be charged with witchcraft. Puritans were guilty of sexism even before the witch trials; the biblical story of Adam and Eve was an example of how Eve had disobeyed God and caused the downfall of man. Consequently, rebellious women were accused of witchcraft because they emulated Eve’s disobedience (Godbeer 13). Most notably, acting outside of one’s gender roles was grounds for accusations. As previously mentioned,

Reginald Scot explores the common perceptions towards witches in the late sixteenth century, which he claims they were commonly old, lame, full of wrinkles, poor (Levack 2004: ?), although not necessarily solitary (Larner 1984: 72). Scot claims that their appearance often caused alarm among many in the community and caused the neighbours to find truth in witches utterings. One could argue women were often ascribed with such stereotypes, for they were both physically and politically weakened, and were unable to distance themselves from accusations (levack 1984: 127). It is apparent the oppression of these women could represent an attempt to maintain hegemony in a patriarchal society in the late sixteenth century. Coincidentally, most women accused of sorcery often lived out of the constraints of male authority, where they would live alone, perhaps for the rest of her life.

Witchcraft exists. Whether we choose to believe or not, its existence in worldwide cultures is undeniable. Its form takes many shapes that can be determined by the religion, economics, politics, and folk beliefs in each individual culture where it may take place. Its importance in our own, American, history should not go understated: Witches were a major dilemma for people who lived in 1692 Salem, Massachusetts, and as a result women (and men) were hanged due to undeniable belief in the power of Witchcraft. Today, belief in magic and witches has diminished with the increasingly secular nature of our culture, but we must accept there was a time when witches “existed”. While American culture has drifted away from ideas such as witchcraft, others have certainly not, with the primary example being Africa. Witchcraft in African culture accounts for many of the issues found within many of the continents communities. Correcting these issues, at least for a time, usually results in a community being “fixed” (examples are made in Adam Ashford’s account of witchery, Madumo, a Man Bewitched and the anthropological accounts being used for this essay). What is fascinating; however, are the parallels that can be made between witchcraft in different cultures. In a previous essay I touched on this topic by incorporating my definition of witchcraft as “a cultural means of being able to create particular moral boundaries by means of ‘magic’ thinking” (Brian Riddle, 2015). In this essay, I

Prior to the fifteenth century, rural European women were highly revered and respected pillars of rural community life; not only considered mothers and wives, but seen as community leaders, physicians, and sources of strength and wisdom. Women had a special and imperative role in rural life, and even those that lived on the fringes of society were well respected as the village healers and wise women. These old women would possess the wisdom of the ages and pass it on to others. This respect for women quickly deteriorated, however, during the witch hunts. The belief spread that women were morally weaker than men and driven by carnal lust, therefore making them more susceptible to being tempted by the Devil, and thus practicing witchcraft. (Levack p. 126) As people took this belief to heart, it is apparent that society would be affected indefinitely by such intolerance.

two chains of causation intersected at a certain time and in a certain place, for there is no interdependence between them.” (Pritchard, pg. 70) To the Azande, the only explanation, of course, is witchcraft.

The Enlightenment and the emerging of modern rationalism have paved the way to a worldview where the suspicion of witchcraft is not needed to explain the mysterious phenomena of this world. This is not the case in Africa. The belief in the existence of witches, evil persons who are able to harm others by using mystical powers, is part of the common cultural knowledge. Samuel Waje Kunhiyop states, “Almost all African societies believe in witchcraft in one form or another. Belief in witchcraft is the traditional way of explaining the ultimate cause of evil, misfortune or death.” The African worldview is holistic. In this perception, things do not just happen. What happens, either good or bad, is traced back to human action,