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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2007.8
- 수록면
- 39 - 67 (29page)
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The paper pursues the nature of Zulu witchcraft which is one of crucial elements of Zulu belief system in terms of modernity. Witchcraft in Zulu societies has transformed its nature and symbolic meanings in the course of history. The paper tries to figure out the changing meanings of witchcraft and reinterpret it in cultural-economic perspectives.
Zulu witchcraft has fimctioned a unique role in 'traditional' societies and reproduced its social meanings in the course of history. 'Traditionally', Zulu witchcraft has had a negative role of upsetting the stable social structure.(Berglund 1976; Ngubane 1977) Anti-social activities are general phenomena all over African communities. Nevertheless, the role of witchcraft in the context of modem world has changed drastically. It is inevitable.
In Zulu societies, diviners have formed a unique cultural community. They are generally known as 'traditional' healers and very much conservative to keep their 'cultural tradition'. However, a close look reveals another side of story. They are cultural renovater: They manipulate cultural niche which they can utilise and make benefit of it. Witchcraft is not an exception.
Witchcraft is feared by Zulu people. Witchcraft is 'traditionally' regarded as a destructive force, however, diviners effectively control over it and eventually utilise of it. Ndawo is fearful and malicious force which is a typical witchcraft in Zulu societies. But diviners are well control over ndawo and turn it into a divining spirit. Diviners join it with ngoma, a 'traditional' divining spirit in Zulu societies, and create a 'ngoma-ndawo complex'. The 'ngoma-ndawo complex' is a typical case of utilising evil force and turn it into a benevolent spirit.
As Comaroffs describe, a 'ndawo-ngoma complex' is a 'panthom capital' in occult economies. Ndawo has successfully transformed its evilous nature into a benefactor. It is only possible in a context of capitalised and modem societies, like South Africa.
Zulu witchcraft has fimctioned a unique role in 'traditional' societies and reproduced its social meanings in the course of history. 'Traditionally', Zulu witchcraft has had a negative role of upsetting the stable social structure.(Berglund 1976; Ngubane 1977) Anti-social activities are general phenomena all over African communities. Nevertheless, the role of witchcraft in the context of modem world has changed drastically. It is inevitable.
In Zulu societies, diviners have formed a unique cultural community. They are generally known as 'traditional' healers and very much conservative to keep their 'cultural tradition'. However, a close look reveals another side of story. They are cultural renovater: They manipulate cultural niche which they can utilise and make benefit of it. Witchcraft is not an exception.
Witchcraft is feared by Zulu people. Witchcraft is 'traditionally' regarded as a destructive force, however, diviners effectively control over it and eventually utilise of it. Ndawo is fearful and malicious force which is a typical witchcraft in Zulu societies. But diviners are well control over ndawo and turn it into a divining spirit. Diviners join it with ngoma, a 'traditional' divining spirit in Zulu societies, and create a 'ngoma-ndawo complex'. The 'ngoma-ndawo complex' is a typical case of utilising evil force and turn it into a benevolent spirit.
As Comaroffs describe, a 'ndawo-ngoma complex' is a 'panthom capital' in occult economies. Ndawo has successfully transformed its evilous nature into a benefactor. It is only possible in a context of capitalised and modem societies, like South Africa.
목차
1. 들어가는 글
2. 악마의 의미 변천
3. 자본주의 속의 점술문화
4. 악마의 문화경제학
5. 맺는 글
〈참고문헌〉
Abstract
참고문헌 (0)
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