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But little surprise that those who wish to remain social must eventually return and compete, eventually creating further tangles. |
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Versions of this essay were presented in seminars at the Universities of California (Berkeley and San Diego), Sussex, Belfast (Queen's), and Oxford and appeared in the Journal of the Anthropological Society of Oxford 1979; 10(3):14760 and Paideuma 1982; 28:7183. Research was made possible by a grant from the SSRC. I thank this and the aforementioned institutions for their help and comments. |
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1. Two kinds of simultaneity and sequencing seem possible, a problem I shall deal with elsewhere. The present essay introduces the contrast and illuminates it. |
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2. The Giriama are a subgroup of the Mijikenda; they speak mutually intelligible dialects. |
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3. Technically, we should refer to the Giriama and Digo practitioners as shamans rather than simply diviners, for they speak through spirits which they also control. This is not, however, a distinction I wish to belabor here, though it is important for other analyses. |
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4. The root verb is in fact ku-kira, meaning "to cross" or "to go too far." From this is derived the noun kirwa, which refers to a disease arising from a breach of certain sexual prohibitions. Morphological variations of kirwa abound in Bantu and Nilotic cultures as key concepts (Parkin 1978:150-51, 327-30). |
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Ardener, E. 1978. "Some Outstanding Problems in the Analysis of Events." In The Yearbook of Symbolic Anthropology, vol. 1, ed. E. Schwimmer, 103-21. London: Hurst. |
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Hallpike, C. R. 1977. "Is There A Primitive Mentality?" Correspondence in Man n.s. 12:530. |
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Lévi-Strauss, C. 1966. The Savage Mind, London: Weidenfeld and Nicolson. |
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Lewis, I. M. 1971. Ecstatic Religion. Harmondsworth: Penguin Books. |
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Parkin, D. 1978. The Cultural Definition of Poltical Response. London: Academic Press. |
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