Garden of Solace

Total Page:16

File Type:pdf, Size:1020Kb

Garden of Solace GARDEN OF SOLACE Chapter 1 Between a Rock and Hard Place “Men are not prisoners of fate, but only prisoners of their own minds.” Franklin D. Roosevelt Confined beneath the world of the living, hardly in the grave and not buried or eulogized, Jamison suffered. His lament could not be heard by those above ground that were free to come and go flowing in life’s stream. On display like a war map on a wall he ached suspended while peering eyes examined the map which was his body. Jamison was a tattooed businessman with investments in the Jamaican exports of alumina, bauxite, sugar and agricultural products and clothing. He also imported food, beverages, mineral fuels and fertilizers. He wanted more than anything to be out on the ocean with his wife Lora on their tour boat “Soul Sabbath.” Fate had reached out and snatched him from the comfortable living place they shared in Jamaica and for the time being he was trapped. His muscular arms had been stretched by harnesses over his head, his legs pulled tight, restrained by similar harnesses ratcheted tight. His body was supine, suspended high enough for the onlookers to walk beneath him during the examination. When he awoke this morning he could have never imagined being subjugated in this barbaric manner. Wearing only a loin cloth around his waist, this was the last thread of dignity that remained. No bodily harm would come to him immediately because his skin was a canvas of heavenly design waiting to be translated and interpreted. Regaining consciousness his head hurt. He could not discern if it was from a blow to the head or jumping through time. It was either a concussion or his neurons trying to fire from the depths of the cortical folds within his skull. A presence of someone or something was in this place with him. He could feel the coldness, a rising malice as coherence as well as fear struck his senses with sickness that attacked his intellect. Fully awake he would rather have remained dreaming in delirium replete with ecstasy but this wasn’t meant to be. At least in the idyllic realm he could imagine himself anywhere but here. But wasn’t this a selfish thought? There was Lora to consider. Where was Lora his beautiful bride that had been kissed by the sun? Was she also taken during his abduction? Should he yell out for her? What good would it do? If she were here what relief would that bring him? Calling her name may just alert these monsters and stir something in them to kidnap her as well if they had not already done so. He could only hope that she was safe back at their home in the “Land of Wood and Water.” If she were here he believed he would be able to feel her. Anytime she was close to him he knew it. He could not feel her. What does it mean? Could she be dead? Oh God no! Don’t let her be dead. His sudden sorrow was intruded upon by the sound of movement beneath him. Something was rustling around, like restless fingers on wood, a tapping of a foot on stone. Whatever stirred made no audible sound and neither did Jamison who remained motionless, still trying to breathe normal. He knew that being reserved would not keep the inevitable from happening. The longer he constrained himself and pretended to be asleep the more time he had to think up a plan and detach him self from the callousness of this situation. Jamison had been in many horrifying predicaments but he could not remember a more severe entanglement. Through the discomfort he noticed staleness in the room. He begged mentally for a breeze, something to wave fresh vivifying air to his body. An icy dullness from something living touched his back. He dare not twitch a muscle. He would remain taciturn for as long as possible. When things began to become truculent which he figured would happen sooner or later he promised himself that he would not answer a word. He vowed to remain stoic until the end regardless of the brutality or ruthlessness showed to him. He could not have realized that he was far too valuable to his captors to abuse, or scar in any manner. He was the Holy Grail, a guide to universal dominance and power. Savagery against him would not be tolerated. His keepers were under strict orders that no harm was to come to him before his time. Those in authority who controlled the premises acted with exacting swiftness and rigid structure so that they would not have the same failure befall them as their predecessors. A noise like a hand crank turning broke the uncertainty and snapped Jamison from panic to sheer panic. He noticed his body was turning. He was being spun around headed face down. The pressure on his body shifted as his internal organs gave away to gravity and his lungs were squeezed. He kept his eyes closed not wanting to give his guards or guard any reason to suspect that he could answer questions. He needed to spy out the situation so he could measure what he was up against; without knowing the odds and possible exits he had no chance. His mind diagnosed every scenario in hope that when the time came he had a plan. It was vital he saved his energy. He did not know if he had strength or not. Not having anyway of knowing how long he had been prisoner, he wasn’t even sure if he was hungry or not. Once in the prone position, even with his eyes closed he saw light. His shoulder joints were beginning to sting and tingle. His hands and feet grew numb from lack of circulation. Ischemia is about the worse thing that can happen to a body part. With the build up of carbon dioxide and lactic acid along with nerve compression Jamison would have a hard time carrying out any devised plan of escape. He desperately needed to move. The sensation was becoming intolerable. Excruciating and unbearable his extremities were throbbing like a thousand pin pricks. Jamison made up his mind and called on the bravery that had won many battles before this one. He slightly opened his eyes enough to allow the light seep through his eye lashes. He strained to see. Nothing was apparent; regrettably there was the absence of anything obvious. He would have to fully open his eyes if he was going to see what he was faced with. As his eyes opened he witnessed a very unsettling scene. Just beneath him to his left was a writing table. At the table was an old man, dressed like a monk busy drawing. Jamison got a clear view of the monk’s work. On the large piece of paper was an exact duplicate of the tattoos that covered Jamison’s back. This monk did not look at Jamison’s face he was focused now entirely on the tattoo’s which adorned the anterior part of his body. “Picasso, You like what you see old man?” Jamison initiated conversation testing the monks resolve. Being ignored by the artist Jamison opened his mouth again. “I look better standing up.” The monk was not influenced he continued adding color to his work. Doing his best Frank Sinatra voice Jamison said "You don't scare me. I've got chunks of guys tougher than you in my stool!" The monk did not flinch. “So, you don’t watch SNL huh?” Jamison assumed that this would be a one sided conversation either due to a language barrier or just pure rudeness. “What, you don’t speak English?” For fun he switched languages. “Hablas Inglés?” The monk stood and grabbed Jamison’s face tightly in his right hand and in a strong Scottish accent gritting his teeth together he said “Can A gie ye a haund? He pushed Jamison’s head to one side and let go. “You’re a real jewel you celibate Friar Tuck looking freak. Why don’t you be a man and cut me down?” Jamison was angry and helpless. The anchorite returned to his seat and continued ignoring Jamison who hung like a human hammock feeling incompetent and incapacitated obligated to remain secure and deprived of liberty. The sound of a creaking door made Jamison jerk his head to the side for a clear view. He had not noticed the door in the deep shadows of the room. He still had not surmised how big or small the room was. Through the large wooden door with rusty hinges entered four men appearing to be guards in this facility. From the quick look Jamison noticed a hallway on the other side of the door. Aha! An escape route he thought. The monk rolled one of the pieces of art into a scroll and slid it down into a poster tube. He handed it to one of the men. They were dressed casually but carried side arms and what appeared to be asp batons. Jamison knew that if he could gain access to one of those telescopic batons that he could quickly manage disarming the thugs. He just needed the use of his hands. “Guys, have some mercy here, my hands and feet are dead. I can’t feel a thing. Come on, loosen these things, please.” He pleaded with them with his best acting skills. He heard the sound of wheels turning and realized that he was being let down by the hand crank.
Recommended publications
  • Hexenfurcht in Afrika Annäherungen an Ein Sperriges Thema
    Hexenfurcht missionsakademie an der universität hamburg academy of mission at the university of hamburg in Afrika Annäherungen an ein sperriges Thema THEOLOGISCHE IMPULSE DER MISSIONSAKADEMIE10 THEOLOGISCHE IMPULSE DER MISSIONSAKADEMIE (TIMA) ISSN 2196-4742 Herausgeber: Missionsakademie an der Universität Hamburg Rupertistr. 67 | 22609 Hamburg | Tel. (040) 823 161-0 www.missionsakademie.de | [email protected] Umschlag: EMW/Martin Keiper Redaktion dieser Ausgabe: Werner Kahl (verantwortlich) Hamburg, April 2015 Die Texte der Reihe TIMA stehen auf der Website www.missionsakademie.de als PDF-Dateien zum Download bereit. Die Rechte an den Texten liegen bei den Autorinnen und Autoren. Hexenfurcht in Afrika Annäherungen an ein sperriges Thema THEOLOGISCHE IMPULSE DER MISSIONSAKADEMIE10 Vorwort Für viele Menschen in – und aus – Afrika sind Hexenvorstellungen selbstver- ständlich. Nach dem im sub-saharischen verbreiteten Weltwissen gilt weithin: Das menschliche Leben ist eingebettet in eine spirituelle Welt, die sich als freundlich oder feindlich erweist. Sie wird beeinflusst durch Riten und Gebete, damit – das je eigene – Leben gelingen kann. Hexerei wird bekämpft, und Geister werden ausgetrieben, um Menschen vor Unheil und Krankheit zu schützen und sie aus den Klauen feindlicher Mächte zu retten. In der kirchlichen Partnerschaftsarbeit sorgen konträre Weltbilder und disparate Erfahrungen von Wirklichkeit für z.T. erhebliche Irritationen. Aufgrund von Migrationsbewegungen sind afrikanische Hexenvorstellungen seit einigen Jahren auch in Europa anzutreffen. Insofern ist die wissenschaftliche Beschäftigung mit dieser Problematik entwicklungspolitisch, gesellschaftlich und kirchlich relevant – nicht zuletzt auch als kritische Anfrage an den Westen nach der Existenz des Bösen. Der vorliegende Band dokumentiert deutsch- und englischsprachige Beiträge einer Konsultation der Missionsakademie zu „Hexenfurcht in Afrika – exotisch oder aktuell?“ aus dem Jahr 2014.
    [Show full text]
  • Hoodoo People
    HOODOO PEOPLE AFURAKANU/AFURAITKAITNUT (AFRICANS) IN NORTH AMERICA AKAN CUSTODIANS OF HOODOO FROM ANCIENT HOODOO/UDUNU LAND (KHANIT/NUBIA) ODWIRAFO KWESI RA NEHEM PTAH AKHAN 1 Afurakanu/Afuraitkaitnut (Africans~Black People) in North america brought our Hoodoo religion and culture with us in our blood-circles from Afuraka/Afuraitkait (Africa) during the Mmusuo Kese (Great Perversity/Enslavement Era). This is an unbroken tradition which is not only intergenerational, but transcarnational. This means that it was and is informed by the Abosom and our Nananom Nsamanfo, Akan terms for Deities/Divine Spirit-Forces that animate Creation and our Spiritually Cultivated Ancestresses and Ancestors. It is through the Abosom (Deities) that our Ancestral Religious traditions are established. This is true of all Afurakanu/Afuraitkaitnut (Africans) wherever we are in the world. When the Abosom first possessed our Ancestresses and Ancestors via ritual and communicated the Divine Order of Creation directly to them, our religious practice was established. When those first Ancestresses and Ancestors preserved what they were taught by the Abosom and transferred that tradition via protocols to their posterity without profanation, our religious practice was/is perpetuated. Our knowledge of Nyamewaa-Nyame Nhyehyee, The Mother and Father Supreme Being’s Order (Divine Order), our role in the Divine Order and the means by which we can ritually incorporate Divine Law and ritually restore Divine Balance to our lives is replenished in every generation as the Abosom and Nananom Nsamanfo continue to communicate with us via spirit-possession and spirit-communication. Ancestral Spirit possession includes communication with our ancient Afurakani/Afuraitkaitnit (African) Ancestresses and Ancestors up to our recently transitioned Ancestresses and Ancestors of good character.
    [Show full text]
  • Magic, Explanations, and Evil on the Origins and Design of Witches and Sorcerers
    This is an accepted manuscript. Please cite as: Singh, M. (forthcoming) Magic, explanations, and evil: On the origins and design of witches and sorcerers. Current Anthropology. Magic, explanations, and evil On the origins and design of witches and sorcerers Manvir Singh Department of Human Evolutionary Biology, Harvard University 13 March 2020 Abstract In nearly every documented society, people believe that some misfortunes are caused by malicious group mates using magic or supernatural powers. Here I report cross-cultural patterns in these beliefs and propose a theory to explain them. Using the newly-created Mystical Harm Survey, I show that several conceptions of malicious mystical practitioners recur around the world, including sorcerers (who use learned spells), possessors of the evil eye (who transmit injury through their stares and words), and witches (who possess superpowers, pose existential threats, and engage in morally abhorrent acts). I argue that these beliefs develop from three cultural selective processes: a selection for intuitive magic, a selection for plausible explanations of impactful misfortune, and a selection for demonizing myths that justify mistreatment. Separately, these selective schemes produce traditions as diverse as shamanism, conspiracy theories, and campaigns against heretics – but around the world, they jointly give rise to the odious and feared witch. I use the tripartite theory to explain the forms of beliefs in mystical harm and outline ten predictions for how shifting conditions should affect those conceptions. Societally-corrosive beliefs can persist when they are intuitively appealing or they serve some believers’ agendas. ON THE ORIGINS AND DESIGN OF WITCHES AND SORCERERS “I fear them more than anything else,” said Don Talayesva1 about witches.
    [Show full text]
  • Jamaica Witchcraft
    PSYCHIC PHENOMENA OF JAMAICA BY JOSEPH J. WILLIAMS, S.J. Ph.D. (Ethnol.), Litt.D. Professor of Cultural Anthropology, Boston College Graduate School FELLOW of The Royal Anthropological Institute; The Royal Geographical Society; The American Geographical Society; The Royal Society of Arts. MEMBER of Congrès International des Sciences Anthropologiques et Ethnologiques; International Institute of African Languages and Cultures; American Association for the Advancement of Science; American Council of Learned Societies; American Anthropological Association; American Ethnological Society; Catholic Anthropological Conference; American Folklore Society; African Society; etc. AUTHOR of "Voodoos and Obeahs," "Hebrewisms of West Africa," "Whence the 'Black Irish' of Jamaica?" "Whisperings of the Caribbean," etc. THE DIAL PRESS NEW YORK ORIGINALLY PUBLISHED IN 1934 Psychic Phenomena Of Jamaica By Joseph J. Williams. This web edition created and published by Global Grey 2013. GLOBAL GREY NOTHING BUT E-BOOKS TABLE OF CONTENTS INTRODUCTION-WEIRD HAPPENINGS CHAPTER I: ASHANTI CULTURAL INFLUENCE IN JAMAICA CHAPTER II: JAMAICA WITCHCRAFT CHAPTER III: APPLIED MAGIC CHAPTER IV: POPULAR BELIEF IN GHOSTS CHAPTER V: FUNERAL CUSTOMS CHAPTER VI: POLTERGEIST CHAPTER VII: CONCLUSIONS DOCUMENTATION BIBLIOGRAPHY 1 Psychic Phenomena Of Jamaica By Joseph J. Williams INTRODUCTION - WEIRD HAPPENINGS EARLY in December, 1906, I first visited Jamaica, where I planned staying a couple of months. On January 14th, the day of the disastrous earthquake, I was returning from the north side of the island, driving by way of Mount Diabolo, and I arrived at the Ewarton Railway Station about an hour before the starting time of the train that was to carry me back to Kingston. The day was unusually tropical for that season of the year in Jamaica, with a cloudless sky, and what was really strange, at a time when the Trade Winds should have been at their height, not a breath of air was stirring.
    [Show full text]
  • Jamaican Folk Religion, 1919-1929
    University of Warwick institutional repository: http://go.warwick.ac.uk/wrap A Thesis Submitted for the Degree of PhD at the University of Warwick http://go.warwick.ac.uk/wrap/71099 This thesis is made available online and is protected by original copyright. Please scroll down to view the document itself. Please refer to the repository record for this item for information to help you to cite it. Our policy information is available from the repository home page. Shadow worlds and “superstitions”: an analysis of Martha Warren Beckwith’s writings on Jamaican folk religion, 1919-1929 by Hilary Ruth Sparkes A thesis submitted in partial fulfilment of the requirements for the degree of PhD in History University of Warwick, Department of History February 2015 Contents Acknowledgements and Declaration and Inclusion of Material from a Prior i Thesis Abstract ii Introduction 1 i.) Martha Warren Beckwith in the academic scholarship 5 ii.) Her methodology 7 iii.) Secondary literature 16 iv.) My methodology 19 v.) My terminology 26 vi.) Chapter plan 28 Chapter 1: Jamaica: folk culture, race and identity 32 i.) Jamaica as it was 33 ii.) Growing radicalisation 39 iii.) Religion and resistance 45 iv.) The black middle classes 47 v.) Evolution of a national identity 49 vi.) Jamaica and the United States 53 vii.) Race and anthropology in the United States 57 viii.) Folk culture and national identity 65 Chapter 2: Obeah: ‘religion of the shadow world’ 73 Obeah and Obeah lore 73 i.) Obeah: questions of etymology and origins 74 ii.) Obeah practice 78 iii.)
    [Show full text]
  • Magic, Explanations, and Evil: the Origins and Design of Witches and Sorcerers
    Magic, Explanations, and Evil The Origins and Design of Witches and Sorcerers Manvir Singh In nearly every documented society, people believe that some misfortunes are caused by malicious group mates using magic or supernatural powers. Here I report cross-cultural patterns in these beliefs and propose a theory to explain them. Using the newly created Mystical Harm Survey, I show that several conceptions of malicious mystical practitioners, including sorcerers (who use learned spells), possessors of the evil eye (who transmit injury through their stares and words), and witches (who possess superpowers, pose existential threats, and engage in morally abhorrent acts), recur around the world. I argue that these beliefs develop from three cultural selective processes: a selection for intuitive magic, a selection for plausible explanations of impactful misfortune, and a selection for demonizing myths that justify mistreatment. Separately, these selective schemes produce traditions as diverse as shamanism, conspiracy theories, and campaigns against heretics—but around the world, they jointly give rise to the odious and feared witch. I use the tripartite theory to explain the forms of beliefs in mystical harm and outline 10 predictions for how shifting conditions should affect those conceptions. Societally corrosive beliefs can persist when they are intuitively appealing or they serve some believers’ agendas. Online enhancements: supplemental material and tables. “I fear them more than anything else,”1 said Don Talayesva about witches. By then, the Hopi man suspected his grand- mother, grandfather, and in-laws of using dark magic against him. Introduction Humans in nearly every documented society believe that some illnesses and hardships are the work of envious or malig- Beliefs in witches and sorcerers are disturbing and calamitous.
    [Show full text]
  • Witchcraft and the Search for Fame in New York City Religions May Have
    Witchcraft and the Search for Fame in New York City Religions may have all kinds of spiritual and other-worldly aspirations, but they also very much seek results and effects in the here-and-now, especially in the secular city of New York. In the Big Apple, the pursuit of success and fame has hardly meant the disappearance of religion, including for African immigrants, but has instead meant the vernacularization of religion, as “shrine-priests incorporate into their sacred discourses revelatory knowledge drawn from the American mass-marketing of celebrities, their fashions and lifestyles” (Parish 2013: 1). As discussed in Chapter Six of Introducing Anthropology of Religion, witchcraft in Africa and elsewhere tends to involve family relations and negative emotions of competitiveness or jealousy. According to Jane Parish, among the Akan of Ghana, the witch (obayifo) “is a member of the extended kinship network, a woman who feels envy and bitterness towards her relatives” who “may cause a variety of misfortunes and illness, ranging from bankruptcy, impotency, cancer and marital problems” (3). In Ghana and in New York City, where many Akans have settled, anti-witchcraft shrines function to reveal and stop the witch, who in the big city hides “in the shadow of celebrity, attending parties and nightclubs, while gorging on food and liquor” (4). Akan immigrants, particularly the young who absorb America’s “celebrity fetishism and will do almost anything to pursue their dreams and achieve wealth and fame” (7), often turn to their religion to discover the forces that are preventing them from realizing their goals. At the most popular West African anti-witchcraft shrines, occult discourses recognize this desire and fuel a rampant hunger for material consumption and stardom that revolves around an obsession with image and the lives of the wealthy in the celebrity market.
    [Show full text]
  • Akan Witchcraft and the Concept of Exorcism in the Church of Pentecost
    AKAN WITCHCRAFT AND THE CONCEPT OF EXORCISM IN THE CHURCH OF PENTECOST by OPOKU ONYINAH A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology School of Historical Studies The University of Birmingham February 2002 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Full Name (surname first) Opoku Onyinah School of Historical Studies/ Theology Akan Witchcraft and the Concept of Exorcism in the Church of Pentecost Doctor of Philosophy Witchcraft and “exorcisms” have dominated African cultures and posed problems for African people. This thesis is a study of the current exorcistic ministry within a Pentecostal church in Ghana with reference to the Akan culture. The general opinion gathered from current anthropological studies on witchcraft is that the ultimate goal of exorcism is to become modernised. However, using interdisciplinary studies with a theological focus, the thesis departs from this, and contends that it is divinatory- consultation or an inquiry into the sacred and the search for meaning that underlies the current “deliverance” ministry, where the focus is to identify and break down the so- called demonic forces by the power of God in order to “deliver” people from their torment.
    [Show full text]
  • Uncanny Objects and the Fear of the Familiar: Hiding from Akan Witches in New York City
    Uncanny objects and the fear of the familiar: Hiding from Akan witches in New York City This article examines the cosmology and secret practices of West African traditional priests in New York City in preventing the spread of witchcraft, an evil invisible spirit transmitted between female members of the Akan matrilineage. Explored is an uncanny dynamic as everyday habitus becomes increasingly strange in the world of a young Ghanaian woman in the Bronx, who has become petrified of insinuations of witchcraft from close family members. In trying to hide the young woman from infection by her fellow witches, Akan priests attempt to ‘capture’ her habits and everyday routines, calling upon the iconic magic of New York City in order to ‘misplace’ familiarity within the anonymity of Manhattan. In this process, the transmission of the witch’s spirit to the intended victim is disturbed as the victim’s life and things are moved. Nowhere to be found, the witch shifts her attention to other victims. Keywords Akan witchcraft, uncanny, New York, objects Introduction: Akan witchcraft and the uncanny object Amma, a young Ghanaian woman, aged twenty-one, lived in the West Bronx, New York City, the poorest congressional district in the United States (ICPH, 2014). She was part of a highly visible diaspora of West Africans who have migrated to the United States since the early 1980s and especially over the last fifteen years. Unconcerned about her long-term employment possibilities and future in New York, she had, like many young Ghanaian migrants, a high-school diploma and gained work at various times as a receptionist and also as a store worker.
    [Show full text]
  • DRUMS and SHADOWS Will Encounter Much That Is Familiar, for Many of the Customs and Beliefs Found Among the Georgia Coastal Negroes Are Not Peculiar to Them
    MARY GRANGER 1940 CONTENTS Acknowledgments Foreword Notes To The Reader Introduction Old Fort Tin City Yamacraw Frogtown And Currytown Springfield Brownville Tatemville White Bluff Pin Point Sandfly Grimball's Point Wilmington Island Sunbury Harris Neck Pine Barren Near Eulonia Possum Point Darien Sapelo Island St. Simons Island St. Marys Glossary Informants Bibliography Appendix 2 FOREWORD The coastal region of Georgia and South Carolina is a fertile field for the study of old cultural heritages. Artists, poets, and novelists are not the only ones who have felt the, allure of this region with its old plantations, its sleepy towns, its cypress swamps, its moss-hung trees, its ox carts, and its Negro peasantry. The works of C. C. Jones, Jr., John Bennett, Marcellus Whaley, Ambrose Gonzales, Reed Smith, Elsie C. Parsons, Ballanta-Taylor, T. J. Woofter, Jr., Guion G. Johnson, Guy B. Johnson, Robert Gordon, Lorenzo Turner, and others testify to the continuing interest of scholars in the history, folklore, folk music, and dialect of the Negro people of this region. These Negroes, more perhaps than any others in the United States, have lived in a physical and cultural isolation which is conducive to the survival of many old customs and thoughtways, both African and European. The present work represents an effort to go a bit deeper than any other work has done into certain aspects of the folk culture of these people in the coastal area. it is particularly welcome at this time, for it not only covers an area which has not received as much attention as have other areas, notably those around Charleston and Beaufort, but it is oriented toward the problem of African heritages in this country, a problem which is coming to be more and more important to the cultural anthropologist.
    [Show full text]
  • The Modernity of Witchcraft in the Ghanaian Online Setting
    The Modernity of Witchcraft in the Ghanaian Online Setting A Dissertation submitted in fulfillment of the requirements for the award of the degree of Doctor of Philosophy (Ph.D.) By Idris Simon Riahi Bayreuth International Graduate School of African Studies (BIGSAS) University of Bayreuth, Germany Supervisor: Professor Dr. Ulrich Berner 18.09.17 ii Erklärung Ich versichere hiermit an Eides Statt, dass ich die vorliegende Arbeit ohne unzulässige Hilfe Dritter und ohne Benutzung anderer als der angegebenen Hilfsmittel angefertigt habe; die aus fremden Quellen direkt oder indirekt übernommenen Gedanken sind als solche kenntlich gemacht. Darüber hinaus versichere ich, dass ich weder bisher Hilfe von gewerblichen Promotionsberatern bzw. –vermittlern in Anspruch genommen habe, noch künftig in Anspruch nehmen werde. Die Arbeit wurde bisher weder im Inland noch im Ausland in gleicher oder ähnlicher Form einer anderen Prüfungsbehörde vorgelegt und ist auch noch nicht veröffentlicht. Bielefeld, 09/18/17 Idris Simon Riahi iii Widmung Ich widme diese Arbeit meinen geliebten Eltern. Ihr habt nie mehr, aber auch nie weniger verlangt, als dass ich meine Wege selbst wähle und gehe. Dabei wart Ihr immer meine stillen Begleiter. iv Danksagungen Vielen Personen gilt Dank für ihre stille oder offene Unterstützung zur Erstellung dieser Dissertation. Ich denke besonders an meine Lehrer, meine Familie und meine Freunde, die das Entstehen dieser Arbeit begleitet haben. Zuallererst danke ich Prof. Dr. Ulrich Berner, der mich das Thema frei wählen und gestalten ließ. Prof. Berners Ratschläge und seine treffenden Einschätzungen waren wegweisend und haben mir immer wieder geholfen, die konkreten Stärken in meinem Thema zu finden, herauszuarbeiten und schließlich gebündelt darzustellen.
    [Show full text]
  • Magic, Explanations, and Evil: on the Origins and Design of Witches and Sorcerers
    Magic, explanations, and evil: On the origins and design of witches and sorcerers Manvir Singh Department of Human Evolutionary Biology, Harvard University 6 August 2018 Abstract In nearly every documented society, people believe that some misfortunes are attributable to malicious group mates employing magic or supernatural powers. Here I report cross-cultural patterns in these beliefs and propose a theory to explain them. Using the newly-created Survey of Mystical Harm, I show that several conceptions of evil, mystical practitioners recur around the world, including sorcerers (who use learned spells), possessors of the evil eye (who transmit injury through their stares and words), and witches (who possess superpowers, pose existential threats, and engage in morally abhorrent acts). I argue that these beliefs develop from three cultural selective processes – a selection for effective-seeming magic, a selection for plausible explanations of impactful misfortune, and a selection for demonizing myths that justify mistreatment. Separately, these selective schemes produce traditions as diverse as shamanism, conspiracy theories, and campaigns against heretics – but around the world, they jointly give rise to the odious and feared witch. I use the tripartite theory to explain the forms of beliefs in mystical harm and outline ten predictions for how shifting conditions should affect those conceptions. Societally-corrosive beliefs can persist when they are intuitively appealing or serve some believers’ agendas. ON THE ORIGINS AND DESIGN OF WITCHES AND SORCERERS “I fear them more than anything else,” said Don Talayesva about witches.1 By then, the Hopi man suspected his grandmother, grandfather, and in-laws of using dark magic against him.
    [Show full text]