Bowen (Bohannan) and Davis’ notable work “Return to Laughter” Essay Example for Free

Bowen (Bohannan) and Davis notable work Return to Laughter Es sayBowen (Bohannan) and Davis notable works Return to Laughter and The Serpent and the Rainbow respectively, serves as certain references mainly for the field of anthropology. In two books, the authors dealt with exploring the practice of witchcraft from separate parts of the world Bowens semi-fictional novel covered Nigerian witchery, alongside personal-based experiences temporary hookup Davis was of entirely non-fiction, focusing on the secret societies of Haitian voodoo, zombies, and prank.Witchcraft, by definition, is the alleged use of magic or supernatural powers. Through place history, common concourse often women and children atomic number 18 accused and condemned for using spells, acquiring human body parts, and the like, with no concrete proof. With even the slightest suspicion, a person will immediately be dis testifyed, otherwise executed, by their community, and even by their own family.People re gard it as evil its a condemning quality for their society. Oftentimes, witch accusations wage hike from (simple) loving tensions or unexplained misfortunes. Though witch trials and executions have already been illegalized in the contemporary world, Wiccan activities continue to be greatly frowned upon one cannot simply lead it off certain cultures in a way, its already embedded in their system.This is as evident in Bowens Return to Laughter, a detailed account of her experience living with a Nigerian primitive bush tribe it revealed how she struggled to learn and visualize local culture and beliefs, whilst handling the conflicts it caused with her own how she made it through being ostracized by the locals because of being involved with a supposed witch and how her decision changed the course of her study greatly.She wasnt only there, she was out there she witnessed firsthand societys conviction over such practice and realized how much of a big deal it was in their atomic n umber 18a. As for Davis case, his study highlighted especially on the Haitian process of zombification the psychiatric condition in which the victims believe that their awareness is retained in a bottle or jar while their bodies are enslaved by the bokor, the voodoo sorcerer who summoned them.This was seen as a form of witchcraft despite the obvious physiological causes (though there are still some specifics left unclear). The bokor in Haitian Vodou, an indigenous religion, refers to a sorcerer or a houngan (priests) for hire, said to be able to practice both good and dark magic, though some sources plainly refer to them as the evil opposites of houngan. Due to these claims, they, alike, are outlawed by their community.In studying social relationships in their corresponding communities, both authors used witchcraft as their basis perhaps because of the fact that witchery is (nearly) the center of the communities belief systems they mightve tried to understand the nature of that pa rticular society through how they react towards the pot theyve categorized as witches. They try to see how society accepts those in or how those out are reprimanded alleged witches being of the out crowd.Despite both areas same claims of involvement in the practice of witchcraft, there are still differences to be noted. For one, theres no concrete proof for the existence of witches or their said witchcraft the locals only bases are anothers unusual habits and such then, they also say that witches can perform magic even without solid provisions they can cause misfortune to befall upon their enemy without physically doing anything and they can cause famine, rain, landslides, and so onwhenever. Besides these, they also say that power of witchcraft can be passed on to whomever. For the bokor, on the other hand, their black magic is almost limited to the human race of zombies and ousngans, talismans that house spirits and their rank isnt simply passed on to anyone but only to those believed to posses great power at birth. The said creation of zombies is actually believable Haitian zombies arent literal dead-people-come-to-life.In fact, theyve never been dead in the first place theyve been drugged, putting them in a state of deep asphyxia thus, giving the impression of being dead later, theyre induced with an indefinite set of chemicals and awakened in a state of emotional and mental detachment now giving the impression of being reanimated. So unlike witches, the bokors existence can actually be detected. Furthermore, witches are common people while the bokor are highly ranked in their society.Still, there are specific similarities apparent too both witch and bokor deal with spirits and magic and are said to be able to perform both good and evil magic also, they perform sacred rituals and carry talismans and so on. Religious wouldnt exactly be the term I would use to describe how I see the Nigerian and Haitian belief system based on the gathered informati on above I wouldnt say that its all superstitious either but Id rather go with this point.From where I stand, these people see witchery as a product of the devil, which I believe, still counts in religious beliefs however, their way of finding fault in a person is but irrational, its already of the superstitious kind the peculiar habits or the unusual appearance of a person doesnt make a person any less humanBesides, the witch and bokor are conflicted between good and evil, and their purpose in the great cosmos isnt clear too therefore, their divine involvement is, overall, uncertain and thats going against the definition of religious. Witchcraft, magic, zombies, talismansthese terms are already passe and ridiculed in the 21st century desktop but they continue to survive amongst todays trends. Not to mention that they still maintain a long line of followers.Nonetheless, in spite of its congress share of adverse effects today, it is still living proof of our ancestors exertions i n reaching the extent of their imagination to satisfy their curiosity and thats certainly something Bibliography Agar, M. (1996). The nonrecreational Stranger An Informal Introduction to Ethnography. New York Academic Press. Bowen, E. S. (1964). Return to Laughter an Anthropological Novel . New York Anchor Books. Craven, W. (Director). (1988). The Serpent and the Rainbow Motion Picture.