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1. In speaking of oracular dreams I follow Evans-Pritchard's usage (1937). I depart from his usage in referring to the two previously cited forms as oracular forms; he would term them omens. I would argue that the similarity of behavioral consequences for this grab bag of techniques for coping with misfortune favors their inclusion under one term. |
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2. This is somewhat overstated. While in the forest, hunters who have killed game habitually share meat with hunters who have killed no game. Once out of the forest and back in the village, however, the in-forest ethic of sharing is sharply restricted; while households of the same lineage will share meat between them, meat is commonly bought and sold between households of different lineages. |
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Ardener, Edwin. 1972. "Belief and the Problem of Women." In The Interpretation of Ritual, ed. J. S. La Fontaine, 135-58. London: Tavistock Press. |
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Barth, F. 1975. Ritual and Knowledge among the Baktamun of New Guinea. New Haven, Conn.: Yale University Press. |
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Bascom, William R. 1969. Ifa Divination. Bloomington: Indiana University Press. |
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Burton, John W. 1980. "The Village and Cattle Camp: Aspects of Atuot Religion." In Explorations in African Systems of Thought, ed. I. Karp and C. Bird, 268-97. Bloomington: Indiana University Press. |
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Evans-Pritchard, E. E. 1937. Witchcraft, Oracles and Magic among the Azande. Oxford: Clarendon Press. |
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Fernandez, James W. 1965. "Symbolic Consensus in a Reformative Cult." American Anthropologist 67(4):902-930. |
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Turner, V. W. 1975. Revelation and Divination in Ndembu Ritual. Ithaca, N.Y.: Cornell University Press. |
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