By Nadia Lovell
The connection among people and their gods lies on the centre of all questions of identification, person and collective. Nadia Lovell examines how non secular emotions replicate notions of personhood and belonging, and the way spiritual involvement can rework gender kinfolk, through targeting cults of Vodhun (voodoo) ownership one of the Watchi in Southern Togo. utilizing this precise ethnographic research as some degree of departure she bargains a desirable perception into the advanced interaction among faith, gender, ethnography and globalisation.Lovell argues that the connection of guys and ladies to the Vodhun is considered one of mutual dependency: at the one hand humans will gods to exist; however, gods include themselves in people, particularly ladies, via ownership. ownership, in response to Lovell, implies not just disorder, however the manifestation of artistic strength in which girls can convey a number of identities -- a method by which techniques of gender are either proven and dismantled. having a look particularly on the function of the devotees, Lovell provides an attractive account which bargains a tremendous contribution to the research of faith, gender and society.
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Additional resources for Cord Of Blood: Possession and the Making of Voodoo (Anthropology, Culture and Society)
Initiation to secret societies takes place within these enclosures surrounding shrines, yet many a vodhun’s shrine is established without such an attachment. What sets these sites apart is their connection with ancestors, such spirits that need to be perpetuated in time through the acquisition of a perpetual flow of vodhunsiwo as disciples. It could be surmised that all vodhun shrines are indirectly linked to ancestors or deceased elders, since all descent groups require such an association when they become territorially established as residential units.
He hoped to be part of his uncle’s business in future, and although he acknowledged that his mother’s brother’s son would most probably be in charge of the enterprise in future, he enjoyed a close relationship with his cousin, and liked working with him. Sufuhunde, my ‘co-wife’ (atusi),14 was relatively new to the village, having settled here after her marriage to Kpaka. As the last and relatively young wife of a prominent man in the village, she was aware of the difficulties facing her children, especially her son, the Lovell 01 chaps 19/11/03 10:41 Page 31 Blood and Place, Persons and Gods 31 eldest of her three children.
Fortes (1987) has argued that the religious structure of the Tallensi provided a subdued female descent ideology in the midst of an otherwise patrilineal society, expressed in elaborate ancestor cults where ancestresses play as important a role as their male counterparts. As for the notion of hun, its referents transgress the boundaries of the domestic, and penetrate the realm of the metaphysical. Hun, as we have seen, acts as a bodily reminder of a child’s origin, in the composition of identity and belonging, and plays a crucial role in orienting the person within the household, at individual and collective levels (Bloch 1987).
Cord Of Blood: Possession and the Making of Voodoo (Anthropology, Culture and Society) by Nadia Lovell