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A fascinating study of witchcraft in contemporary South Africa.
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Gathering together under a single cover material from a wide range of African societies, this volume allows similarities and differences to be easily perceived and suggests social correlates of these in terms of age, sex, marital status, social grading and wealth. It includes material on both traditional and modern cults.
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Given the circularity of the witchcraft complex in Africa, given its performative potential, isn't the flood of anthropological publications on the topic counter-productive insofar as it feeds what it pretends to analyse, and even stigmatize? Wouldn't the social scientists be well advised not to emulate the media and the Evangelical preachers and to avoid bestowing on Africa the dubious privilege of being no more than a shadow theatre devoid of substance on the stage of which everything - power, work, production, economy, the family - would actually be played in the occult? In this publication, eight scholars - namely: Jean-Pierre Warnier, Didier Peclard, Julien Bonhomme, Patrice Yengo, Jane Guyer, Joseph Tonda, Francis Nyamnjoh and Peter Geschiere - engage in a lively and contradictory debate on witchcraft/sorcery in Africa in a controversial historical context.
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"The work is a collection of accounts of happenings of rare, extraordinary and marvellous nature; of storms at sea with remarkable deliverances; of lightning, magnetism, earthquakes, and other natural phenomena; and of demons and witchcraft."
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From the colonial period to the 1970s, France has been the main country of destination for the Senegalese diaspora. The French and Senegalese academic debate on migration has paid considerable attention to the mobilities connecting Senegal and the former colonial power, focusing on - among other things - how kinship structures and gender and generational roles have been reproduced or reconfigured in a transnational space deeply structured by longstanding cultures of migrations (see, for instance: Dia 2008, 2013; Diop 2008; Timera 2010; Timera and Garnier 2010). In the late 1970s, when France started to implement more strict immigration policies, the Senegalese diaspora diversified its European destinations. Italy was one of them, and migrants from Senegal started to arrive in the 1980s, working mainly as street vendors but also contributing to an industrial system that was starting to shrink. Migrants of this first generation are now approaching or have reached retirement, have spent a large part of their lives in Italy, were joined by wives and had children in Italy, in many cases have obtained permanent residence permits or citizenship, and are now facing the many challenges connected to aging in a diasporic context.
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