Witchcraft, for the Azande is `ubiquitous (Evans-Pritchard, 18), it is ever present in every aspects of their life, from `fishing to their `technology and language (Evans-Pritchard, 18). Evans-Pritchard explores the affect witchcraft holds over the sub Saharan tribe of Zande. In the reading he comes up with twain purposes that witchcraft hold in society. The first unrivaled being the relation between men and unfortunate events (Evans-Pritchard, 18) and the second one is the belief that it regulates human conduct (Evans-Pritchard, 18). These beliefs whitethorn seem inconclusive at first, but upon further reading we realize that much(prenominal) beliefs prevail among other cultures as well, as this paper testament discuss later.
The Zande concept of witchcraft is non simple to understand. If a granary crumbles down because termites ate it up, it not the fault of witchcraft. If a boy `knocks his foot on a stump of wood (Evans-Pritchard, 20) and hurts it, it is not the fault of witchcraft.
If a potters pot splits from the middle it cannot be unredeemed on witchcraft. However, the fact that the granary collapsed while there were ingenuous people sitting beneath it, points to witchcraft. The fact that the boys foot did not heal on this occasion, while at other instances `the temperament of cuts is such that they close instantly(Evans-Pritchard, 21), points to the `play of supernatural forces (Evans-Pritchard, 19). And the fact that the experts potters pots rarely ever split and yet this fact pot did split points to witchcraft. So in other words, to the people of Zandeland, witchcraft is what may be called `coincidence in the West. Witchcraft is their explanation of why bad-tempered events happen to particular people at a particular time. They use the concept of witchcraft to `supply y the wanting(p) link (Evans-Pritchard, 19).
In the Pakistani society...
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