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Additional resources for Magical Interpretations, Material Reality: Modernity, Witchcraft and the Occult in Postcolonial Africa

Example text

Piot, C. (1999) Remotely Global: Village Modernity in West Africa, Chicago: University of Chicago Press. Rasmussen, S. (1998) ‘Ritual powers and social tensions as moral discourse among the Taureg’, American Anthropologist 100, 2: 458–468. 26 Henrietta L. I. (1935) ‘A modern movement of witch-finders’, Africa viii, 4: 448–461. C. (1935) ‘Witchcraft and colonial legislation’, Africa viii, 4: 488–503. Rowlands, M. -P. (1988) ‘Sorcery, power and the modern state in Cameroon’, Man 23: 118–132. Sahlins, M.

The obverse and its reverse are also linked by similarities which do not make them mere copies of each other, but which unite and at the same time distinguish themselves according to the Cameroonian or African ‘principle of simultaneous multiplicities’ (Mbembe 1997: 152). In other words, far from merely being the other side, the mask or substitute of the visible, the invisible is in the visible, and vice versa, ‘not as a matter of artifice, but as one and the same and as external reality simultaneously – or as the image of the thing and the imagined thing at the same time’ (Mbembe 1997: 152).

Purportedly he was the one handling the murdered children’s file, and he had vowed to catch Mendo Ze for his diabolical acts. Having failed to influence the magistrate through his wife (with whom Mendo Ze was said to have had an affair) and with a bribe of several million Francs CFA, Mendo Ze reportedly asked the wife to hire thugs to eliminate her magistrate husband. Shocked, Yaounde magistrates threatened a strike action, which was only averted by a hurried countrywide reshuffle of magistrates, ordered by President Biya.

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