Sociologus: Sociologus, N.F. 13.1963

Centralblatt für Anthropologie, Ethnologie und Urgeschichte, 2.1897

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Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714810

URN:: urn:nbn:de:kobv:11-714810

Persistenter Identifier:: BV043551281

Titel:: Sociologus

Untertitel:: journal for social anthropology

ISSN:: 0038-0377

Erscheinungsort:: Berlin

Verlag:: Duncker & Humblot

Erscheinungsjahr:: 1932

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:11-712196

URN:: urn:nbn:de:kobv:11-712196

Persistenter Identifier:: 1534341715231

Titel:: Sociologus, N.F. 13.1963

Erscheinungsjahr:: 1963

Signatur:: LA 6467

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Zeitschriftenheft

Titel:: 13. Jahrgang, 1963, Heft 1

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Titelseite

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

—————I Religion and Divination of the Logbara Tribe of North-Uganda. 857 The occasion for such rites may be a sickness or any other misfortune. In all cases the matter is submitted to the judgment of the diviner. The rites, too, are performed under the instruction of some diviner. In the more important cases, the elders may use the Buro or the Gbagba for divining. When the spirit and the rite to be performed have been decided upon, then the first thing done is the erection of the shrine. If it is already built, then it must be washed, put in order, all around must next be cleaned and carefully swept. In the early morning, the elders sprinkle the shrine with water using some leaves or the larigo as the aspergill. A young man drives the animal out of the kraal, and gives it to the one who officiates, and he in turn takes the animal by a rope and leads it around the shrine. In this particular case, being that the shrine is beneath the granary, the animal is pulled around the granary. After that the animal is driven around the sick person. This is not done if the victim is a cow, for there is danger that the animal will trample upon the sick person. In one instance I saw an elder pulling a billy goat around a sick boy. He made it go around three times. Then the child was told to put his hand on the back of the goat. Hair was then cut from the goat’s back, and put on the child’s head. As he performed this ceremony, this is what the elder said: “You leave this boy: I grant you what you want! Please, now, leave this boy, and enter this goat.” Then the victim was driven to the middle of the people. All looked at him. If the animal does not defecate, she will be driven again to the kraal, because the spirit does not like her, and another will be chosen. This is so strictly observed that if no animal defecates, the ceremony may be postponed. The animal for the sacrifice can be killed by any one. They may, if they so choose, use a spear or an arrow or even a piece of wood with which they may strike the head of the animal. In some places, the animal is tied to a tree, in order that it may not run away. The blood is collected in the hands of the elder and is then offered just over the shrine’s slab. When a goat is killed, the offering of its blood may be done as follows: The goat is seized by the hind legs, and is so placed on the shrine that its blood will flow down on the slab. In order to collect this blood, the general custom now is to cut the carotid immediately after it is slain. This is due to Moslem influence. When making the blood-offering, the elder says to this effect: “I give you, Ambogo, this blood. Do not trouble my son! Do not come to my son at any future time.” As we have already seen, the animal is quartered as in those rites which occur at stated intervals. Half of the liver is offered on the shrine. This is always done on the shrine of those spirits known as Angovoa. (Ambogo is Angovoa.) The usual offering of meat and vegetables is done after the cooking by the elder who offers and says at the same time: “I give you this: Now heed my words! Leave our bodies undefiled. This is my word.” It is well to remark that many times after having made the sacri fice as suggested by the diviner, they offer too, on the other shrines in the village. Noting this on one occasion, I inquired the reason, and the elder told

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Objekt: Anthropos, 32.1937

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