Anthropos: Anthropos, 32.1937

Anthropos, 32.1937

Bibliographic Data

Journal

Structure Type:: Journal

Works URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714789

URN:: urn:nbn:de:kobv:11-714789

Persistent identifier:: BV041701500

Title:: Anthropos

Sub Title:: internationale Zeitschrift für Völker- u. Sprachenkunde

Other Titles:: Anthropos

Place of Publication:: Fribourg

Publisher:: Ed. St. Paul, Anthropos-Institut

Year of Publication:: 1906

Collection:: Journals and Newspapers > Journals of Ethnology

Domain:: Social and cultural anthropology > General overview

Journal Volume

Structure Type:: Journal Volume

Works URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-709549

URN:: urn:nbn:de:kobv:11-709549

Persistent identifier:: DE-11-001871392

Title:: Anthropos, 32.1937

Year of Publication:: 1937

Call Number:: LA 1118-32

Collection:: Journals and Newspapers > Journals of Ethnology

Journal Issue

Structure Type:: Journal Issue

Title:: Bd. 32, 1937, Heft 5, 6

Collection:: Journals and Newspapers > Journals of Ethnology

Journal Article

Structure Type:: Journal Article

Title:: Religion and Divination of the Logbara Tribe of North-Uganda. (Conclusion.)

Other person:: Ramponi, Egidio

Collection:: Journals and Newspapers > Journals of Ethnology

Religion and Divination of the Logbara Tribe of North-Uganda. 849 Religion and Divination of the Logbara Tribe of North-Uganda. By Fr. Egidio Ramponi, F. S. C. (Conclusion.) Part II. Diviners and divination. For reasons above mentioned, here is a general description of divination. The word itself means either the implicit or explicit invocation of a spirit, in order to have knowledge concerning occult things. Atzife ndripi means ‘‘diviner”; one also says Ojogo which means “magi cian”. Purposely, I avoid using this latter word, for the former is far more specific. Koyo yapi is another kind of diviner. Buro is a medium of divination. Gbagba is an instrument for divination. 1 will describe these two diviners, and the just how they are initiated into their work. A few words will be devoted to an explanation of Buro and Gbagba. 1. At zif e ndripi. The most common diviner is the Atzife ndri-pi and he may be found nearly always in a large village. As yet, I have not found a woman using the atzife, and I am told that this sort of divination cannot be performed by women. When one is restless, melancholy or downcast; if one’s wife fails to give birth; or if the cattle no longer give milk; if one is persecuted by another; or, if one is under the spell of a witch, then in such cases and in countless others, one tries various remedies, and, when these do not satisfy, then, as a last resort, one goes to the diviner. I would like to say from the outstart, that the diviner in the Logbara tribe has nothing to do at the moment of sacrifice; he has no ministerial functions whatsoever. Generally, the Logbara diviners are not interpreters of this or that spirit, but every diviner can find out by means of his instrument, every spirit and his placita. This seems quite different from the Acholi and Lango customs, where the Ajwaka is the diviner and the minister of his own spirit. The Logbara make a clean breast of everything to the diviner. To him they reveal their most secret thoughts. They will tell him, for example, whether or not they offered sacrifice at the shrine of their ancestors or if some old person has been maltreated by them; or if they stole; in a word, they mention whatever may produce their sickness or misfortune. The elders have the power of the evil eye and so they can make use of this power in punishing those who offend or abuse the members of their clan.

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