Introduction
Anthropologists define witchcraft as the practice when people embody certain powers or ideas to hurt other people (Bowen, 2018). Experts generally utilize this term interchangeably with sorcery and magic while emphasizing the negative impact of these powers on others or “embodied harmfulness” (Bowen, 2018, p. 187). Before the current reading, I had a similar understanding of witchcraft and associated it with something malevolent, although I do not perceive the concepts of sorcery and magic from a negative perspective.
Discussion
In my opinion, witchcraft and the concept of “embodied harmfulness” persist in the modern world because of human psychology. It is easier to explain a complicated occurrence or your failures by holding “evil forces” accountable. Hypothetically, if one fails an exam, it is less stressful for them to blame external factors instead of their abilities. The same concept could be applied to witchcraft, demonstrated by the example of the Mekong practice in Cameroon – the idea that rich people turn their employees into zombies to acquire great wealth (Bowen, 2018, p. 194). Besides, I believe that people have a genuine interest in supernatural forces, which is another reason for the existence of witchcraft in the modern world.
According to the article, the practice of spirituality is associated with poverty and ignorance in the Dogondoutchi region, while Islam corresponds to power and respect (Masquelier, 2020). This idea relates to the “disenchantment of the world” since people in the area wish to gradually get rid of animism and spirit-based beliefs.
In the Dogondoutchi, Islam represents “modernity” since it directly opposes spirit-based beliefs. For instance, the author argues that land appropriation, including space for schools and urban areas, has been “facilitated by the promotion of Muslim ways of being” (Masquelier, 2020, p. 246). Another connection between “modernity” and Islam is the concept of female modesty, which suggests that women must dress chastely and regulate their sexuality.
I agree with this perspective since, according to the article, the Islamic part of the community tries to oppress the indigenous element. Logically, one of the best methods to achieve this objective is to demonstrate the effectiveness of Islamic rituals in taming spirits. This approach would show people with indigenous beliefs that Islam is a better alternative to their practices since it can effectively cope with possessions by spirits. As a result, Islam acts as a means to tame the indigenous past, oppose people with animistic beliefs, and as an instrument of modernization.
Mal’occhio or the “evil eye” is a superstitious belief in the Mediterranean region that states that envious people might unintentionally curse others with their gaze (Redheadprodmtl, 2020). This practice has survived for more than 5,000 years, reflecting the implications of human psychology and the importance of cultural traditions (Redheadprodmtl, 2020). The information in the film demonstrates the cultural significance of witchcraft and people’s desire for superstition. I believe that this is a gendered practice because of its extensive history. Five thousand years ago, men were generally more respectable than women in society; thus, the concept of envy and jealousy was more likely to affect women. Since then, the tradition was passed upon generations, but the core concept remained the same.
Conclusion
In summary, I have vastly enjoyed the proposed readings and film, and they have further enforced my understanding of witchcraft. For instance, the article about the Dogontoutchi demonstrates that people might utilize superstitious beliefs to support their agenda – to promote Islamic traditions in the region and oppress the indigenous practices. Consequently, Mal’occhio reveals the significance of cultural traditions and their impact on the perception of witchcraft. Ultimately, I believe that witchcraft remains a relevant practice in the modern world due to cultural traditions and human psychology.
References
Bowen, J. R. (2018). Religions in practice: An approach to the anthropology of religion (7th edition). Routledge.
Masquelier, A. (2020). A disenchanted landscape? Jinn, schoolgirls, and the demonization of the past in Niger. Preternature: Critical and Historical Studies on the Preternatural, 9(2), 243-266.
Redheadprodmtl. (2020). Mal’occhio | 2010 | documentary film. [Video File]. Web.