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Download Beyond Words: Discourse and Critical Agency in Africa by Andrew Apter PDF

By Andrew Apter

Even inside of anthropology, a self-discipline that strives to beat misrepresentations of peoples and cultures, colonialist depictions of the so-called darkish Continent run deep. The grand narratives, tribal tropes, distorted photographs, and “natural” histories that solid the rules of discourse approximately Africa stay firmly entrenched. In past phrases, Andrew Apter explores how anthropology can come to phrases with the “colonial library” and start to enhance an ethnographic perform that transcends the politics of Africa’s imperial past.The means out of the colonial library, Apter argues, is via hearing severe discourses in Africa that reframe the social and political contexts during which they're embedded. Apter develops a version of serious company, concentrating on a number of language genres in Africa located in rituals that remodel sociopolitical kinfolk through self-consciously deploying the ability of language itself. to damage the cycle of Western illusions in discursive structures of Africa, he exhibits, we needs to hearken to African voices in ways in which are culturally and in the community trained. In doing so, Apter brings forth what delivers to be a strong and influential conception in modern anthropology.

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It is likely that Oro Efe and Oroyeye represent varieties of the Oro cult more generally, however, reveals that women traders are in fact significantly involved with Oro cults. CHAPTER FOUR It I SOU U RS I'. ITS l> I S t*. I. <> S V K F. » lyeye, the spiritual grandmother of the cult, who is described by some as OTUN V s' -■"'" 0G3Es. IYE • , guardian spirit who harnesses the powers of unbridled witchcraft to punish i i offenders and protect the community. In this sense Oroyeye signifies "festival of lyeye," in honor of the deity herself.

Ayeni, who served as the magistrate of Ayede's first customary court under the British and became a recognized authority on lye history, told of a struggle before the rise of Eshubiyi, when three factions sought to rotate the kingship between three additional lineages: Abudo of Owaiye quarter, Uaa of Isaoye quarter, and llesi of Ejigbo quarter. During the festival, the cult members of Oroyeye came out, singing: Onimela, f IGUUE 5 The witchcraft of lineage segmentation and fission Byin mgn la se Olu lye.

Like many Ekiti kingdoms ofnortheastern Yorubaland, Ayede developed from a refugee settlement ofrelatively decentralized villages and vil lage clusters—what Obayemi (1971,205-9) calk "ministates"—that were sacked by Nupe, llorin, and Ibadan invaders during the nineteenth-century wars and reorganized under strongmen who were then recognized as kings. Founded circa 1845 by the Ekiti warlord Eshubiyi (Johnson 1921,308,403), who led a core of refugees from the town of lye to resettle between the older kingdoms of Ishan You {alone] make the Olii of lye.

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