Cover

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Title Page, Copyright, Dedication

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Contents

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Preface

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pp. xi-xiv

This is a different kind of anthropology, the story of a visible spirit form among the Ndembu of Zambia, and it has a different point to make. When I first worked with Victor Turner, I felt there must be a more humanistic way to explain human behavior and events than the methods we were supposed to be learning in the world of anthropology. It was lucky for ...

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Introduction

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pp. 1-17

When anthropologists do fieldwork, they try to participate in the life of the people they are studying, but there appear to be limits. Geertz wrote: "We cannot live other people's lives, and it is a piece of bad faith to try. We can but listen to what, in words . . . they say about their lives. . . . We gain [our sense of other people's lives] through their expressions. . . . It's all a matter ...

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I. The Field Context of the Ihamba Rituals in 1985

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pp. 18-30

After Vic Turner and I left the field in 1954, a gap of thirty-one years elapsed before I was to see the Ndembu again. Much history on all levels overtook the Ndembu and also myself during the interval. The events altered both sides, gradually and inexorably. Signs of the differences emerged in the new field material and in the way I took the field experience; it is all the more ...

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2. The Medicine Quest for the First Iharnba

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pp. 31-53

At 7 A.M. on the morning of October 21,1985, Bill and I presented ourselves at Kahona Village. Fideli had warned us not to bring our assistant Morie since he was in no way connected with the Ihamba cult as I was, and as Bill was too by association. I believe that Morie's alcoholism, his severe manner with the people on the other side of the car track, and the fact that he used ...

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3. The First Iharnba: The Performance for Nyakanjata

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pp. 54-82

The women gathered around Nyakanjata. Along with Singleton they raised their hands in unison and waved them in a circular motion above the suffering woman's head, saying "Shww - shww - !" Thereupon, Singleton, Fideli, and Luka each in unison with the others made a fist with his left hand, licked his fist, placed a castor oil leaf on it, raised his right hand high, ...

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4. Discussion of the First Ihamba

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pp. 83-102

My mind still revolved around Sakutoha. Why had this old fellow turned into a biting parasitical tooth, a thing of aggression and pain? When I searched in Vic Turner's writings for references to Sakutoha, I found on pages 190-93, in Schism and Continuity (1957), a passage about Sakutoha which Vic had used to illustrate his explanation of the role of slavery ...

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5. Background to the Second Ihamba

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pp. 103-127

About a month later Singleton and Fideli announced that they were going to treat another woman for an ihamba tooth. By this time Bill and I were in good training for Ihamba, that is, well primed with facts and interpretations. I was also getting the feel of the ritual. For the reader to understand what happened in the second Ihamba, it ...

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6. The Second Ihamba: The Performance for Meru

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pp. 128-158

The second ritual in the Kahona family was scheduled for Thursday or Friday, November 28 or 29,1985, but the day was changed at the last minute because of a conflicting and indeed overriding event. On Thursday morning everyone was at the Mwinilunga airstrip, two miles past the school up the dirt road, to watch the arrival of an astonishingly white plane bearing ...

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7. Ritual and the Anthropology of Experience

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pp. 159-169

So much for the account. To me the experience was of major importance. I was going to have to research the matter more fully back home. When I did arrive back home I was able to find some parallels in ethnographic literature. For instance, although I was not in trance as Maya Deren was in her experience of the Haitian Voudoun dance, yet like her I had the knowledge ...

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8. Seeing Spirits

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pp. 170-177

Because the seeing of a spirit form is the central episode of this book, I shall discuss what is involved in this kind of seeing and also briefly refer to its incidence in other cultures. Seeing as direct perception' is the prime faculty of the Ndembu spirit healer. Benwa could see the ihamba tooth moving in the vein, Singleton ...

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Coda

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pp. 178-180

I have discussed the social context of the events and the difficulty with the spirit experience and the tooth. I have tried to document what the people really said. Concerning the story of Morie, myself, and Kasonda, I have not analyzed the events structurally or politically - taking it that Morie's dilemma is clear enough, and that the role of Kasonda was one of a reasonably ...

Appendix 1. African Spirit Healing and Ihamba

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pp. 181-184

Appendix 2. Types of Spirit Healers

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pp. 185-187

Appendix 3. Medicines and Hallucinogens

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pp. 188-190

Appendix 4. Cupping with Horns

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pp. 191-192

Appendix 5. Music and Drumming

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pp. 193-199

Appendix 6. The Extraction of Harmful Intrusions

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pp. 200-205

Appendix 8. Old and New Ihamba Compared

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pp. 206-208

Appendix 9. Matriliny, Rituals, and Religions: The 1985 Ndembu

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pp. 209-210

Appendix 10. Maps

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pp. 211-212

Appendix 11. Abridged Genealogy of the Kahona Family

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pp. 213-214

Notes

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pp. 215-220

References

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pp. 221-228

Index

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pp. 229-239