Editorial

Editorial EDITORIAL The contents of this issue of the Journal are eclectic, in a highly con- structive fashion. They converge on related questions, while also high- lighting the breadth of disciplinary perspectives that can be brought to bear on religiosity across the continent. Papers by Natasha Gray on the history of witch- fi nding in colonial Ghana and by Marja Spierenburg on the political entanglements of spirit mediums in post-independence Zimbabwe exemplify this wide range of perspectives, as well as a shared set of interests. Gray addresses anti-witchcraft movements. This is a topic which has received a great deal of recent scholarly attention, especially in the anthropological lit- erature, but which, as Gray rightly points out, is less frequently his- toricized in any depth. Her article situates anti-witchcraft movements in southern Ghana in the context of colonial laws that outlawed such movements. Gray o ff ers a close reading of a fascinating case from south- ern Ghana that arose when the Aberewa —or ‘old woman’—anti-witch- craft movement was outlawed early in the twentieth century. The case, which involved the accusation of one man against his a ffi nes and neigh- bors, reveals many of the lines of fracture and http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Journal of Religion in Africa Brill

Editorial

Journal of Religion in Africa, Volume 35 (2): 137 – Jan 1, 2005

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Publisher
Brill
Copyright
© 2005 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0022-4200
eISSN
1570-0666
D.O.I.
10.1163/1570066054024677
Publisher site
See Article on Publisher Site

Abstract

EDITORIAL The contents of this issue of the Journal are eclectic, in a highly con- structive fashion. They converge on related questions, while also high- lighting the breadth of disciplinary perspectives that can be brought to bear on religiosity across the continent. Papers by Natasha Gray on the history of witch- fi nding in colonial Ghana and by Marja Spierenburg on the political entanglements of spirit mediums in post-independence Zimbabwe exemplify this wide range of perspectives, as well as a shared set of interests. Gray addresses anti-witchcraft movements. This is a topic which has received a great deal of recent scholarly attention, especially in the anthropological lit- erature, but which, as Gray rightly points out, is less frequently his- toricized in any depth. Her article situates anti-witchcraft movements in southern Ghana in the context of colonial laws that outlawed such movements. Gray o ff ers a close reading of a fascinating case from south- ern Ghana that arose when the Aberewa —or ‘old woman’—anti-witch- craft movement was outlawed early in the twentieth century. The case, which involved the accusation of one man against his a ffi nes and neigh- bors, reveals many of the lines of fracture and

Journal

Journal of Religion in AfricaBrill

Published: Jan 1, 2005

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