Anthropos: Anthropos, 94.1999

Anthropos, 94.1999

Bibliographische Daten

Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714820

URN:: urn:nbn:de:kobv:11-714820

Persistenter Identifier:: BV043334262

Titel:: Anthropos

Untertitel:: internationale Zeitschrift für Völker- u. Sprachenkunde

Erscheinungsort:: Fribourg

Verlag:: Ed. St. Paul

Erscheinungsjahr:: 1906

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-711895

URN:: urn:nbn:de:kobv:11-711895

Persistenter Identifier:: 1515148505281

Titel:: Anthropos, 94.1999

Erscheinungsjahr:: 1999

Signatur:: LA 1118

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Titel:: Bd. 94, 1999, Heft 1-3

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenartikel

Strukturtyp:: Zeitschriftenartikel

Titel:: Witchcraft Beliefs among the Yamba (Cameroon)

Sonstige Person:: Gufler, Herman

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

192 Hermann Gufler Anthropos 94.1999 important anti-witchcraft device is gwantap, the most powerful secret cult of the Yamba controlled by the lineage heads, gwantap, a key institution of Yamba culture which in the absence of a regulatory institution like gwerog in Wimbum, western neighbours of the Yamba, can be seen as having a regulatory function in Yamba society is the archenemy of witches but it also catches thieves, adulterous women, those who commit in cest, a lineage head who receives bridewealth from two different suitors for the same “sister” (female dependant), etc. A number of mechanisms are employed by gwantap to deter or “catch” witches. Firstly, there is the barrier medicine (ntaamse). The leaders of the gwantap cult periodically bring out the gwantap sacra to “lock” the entrances into the “compound” or hamlet. Special leaves (tu gwantap) are placed across the road which are held in place on either side by two stones (.mbuk gwantap). Nddm gwantap, the powdered medicine of the gwantap cult is sprinkled across the leaves and wild garden eggs (Solanum spp.) are crushed on each of the two stones. Finally, gwantap “urinates” across the barrier, i. e., palm wine put into the gwantap (a calabash or earth enware pot) is poured out through a libation hole. The different devices produce different effects. I will only consider two of them which concern us here. First, nddm gwantap is believed to “blind” the witch. The powdered medicine affects his eyes and he will be surrounded by darkness. The witch may enter a trap or fall into a hole. The owner of the transform will fall sick. Second, the “piss” of gwantap is believed to enter the belly of the witch when he crosses the barrier medicine. This causes his belly to swell up. A witch “caught” by gwantap is said to “fall” (gbu). “Falling” denotes the sudden onset of a serious illness. But it is also used when somebody collapses. In older people this may happen when somebody has a heart attack or stroke or it may be caused by dehydration, an embolism, severe stomach bleeding, or sheer exhaustion. There are many possibilities. Such sudden attacks are most frightening to the Yamba. In most cases witchcraft is suspected. The family will consult a diviner and if it is confirmed that the sick person has “fallen,” he will be put under great pressure to “confess.” Another protective measure against witches from outside the hamlet is a device called mbuk (flail). Before the annual so’ cult performance which takes place in June a stick about two and a half feet long with a smaller piece tied to the top is driven into the ground next to the barrier medicine. When the gwantap members drive the flail into the ground, they call on the witches of the hamlet to be vigilant. Should they see any witches from other hamlets or villages trying to enter the hamlet (to steal goats or fowls or the fertility of crops), they should take the flail and beat them across the bridge of their noses. The witch hit with the flail would invariably die. Other countermeasures employed by the Yamba are threatening statements by lineage heads (who are at the same time leaders of the gwantap cult of their lineage) after the settlement of a case 7 ac companied by repeatedly knocking ritual objects (,soag - fly whisk, hum tamba’ - clay tobacco pipe, lis - hand stone, bam bum cur - medicine bag, gkog - double bell) on the ground. These statements are conditional curses invoked on any witch who dares to “open” the case again causing the illness to continue or even death to occur. 5.2 Poison Ordeal (r)gu) Members of a descent group who have been ac cused of having “eaten” a child were formerly forced to submit to the poison ordeal (ggu). 8 It was only employed in cases of cannibal witchcraft accusations. Apart from an autopsy, the poison ordeal was held to be the ultimate proof whether somebody was an active cannibal witch or not. Those who vomited survived and were proven innocent. For those who died it was conviction and deserved punishment at the same time. The matrikin of the accused brought him to the place where the poison was administered and they close ly guarded him when returning to the compound. It was feared that the witches of his agnates (if he was innocent) would place “something” in the pockets of his heart. Drinking the poison he would 7 I have alreday mentioned that the witches of the descent group will review each case judged during the day at their nightly meetings. If they are not satisfied with the verdict or somebody comes up with a point which has been overlooked or forgotten, they will cancel the judgement and reopen the case with the result that the person whose case has been investigated will continue to be sick. Such “cases” very often concern the sickness of a member of the descent group. 8 In Lower Yamba, one descent group of Nkwi, a quarter of Gom village, was in possession of the “medicine” which allowed them to administer the poison ordeal (ggu) to accused cannibal witches of Gom and other Yamba villages with impunity. According to my information, r/gu was a concoction of the pounded bark of a certain tree growing in the area, called li (Erythrophleum Africanum, “sasswood” in English) and some leaves, mixed with water.

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