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 resources for African Witchcraft and Otherness: A Philosophical and Theological Critique of Intersubjective Relations
The Nigerian scholar Bolaji Idowu argues that there is both a High God and divinities (Idowu 1973, 140). , 135). He argues that there is a monotheistic belief in Africa, making African religions similar to other monotheistic faiths. Attempts to deﬁne divinity as a “High God” based on the inﬂuence of Christianity are not very helpful, however, because African conceptions of divinity do not necessarily correspond to Christian categories of God. Although the Wimbum people talk of God, gods, and spirits that inhabit the world, they do not raise any questions regarding a supreme deity and the relationship of that deity to other divini- The Wimbum People 9 ties such as Nyu Ngon and Nyu Ro.
THE STRUCTURE OF WIMBUM SOCIETY: THE WARR PEOPLE The people of the Warr clan are believed to be the autochthonous residents of the area. They trace their beginnings to Mbirbaw, where their leader, Bomsa, ruled. His four sons later separated, and these individuals formed the nucleus of the present towns of Ntumbaw, Sop, Chup, and Mbot (Maﬁamba 1969, 104). Although, the nkfu, the town’s fon, plays an important role in the lives of the people in the town, the families and extended family control the day-to-day activities of the society.
The cleansing ritual consists of hitting the person accused of selling human ﬂesh with the fowl. Though when not sanctioned by the elders of the town, it is believed that any kind of payment other than human ﬂesh will not work. Similarly, Pool’s informants insisted, “You’ve eaten a man, . . so you can only pay with another man. 23 As I have already indicated, if the elders of the town are aware, they can act to cleanse the victims. In this case, they will rule that a fowl should be used to repay the debt.