Divination by Dropping Shells ( wad‘ ) in Ṣan‘ā’, Yemen

Abstract

In this article, divination using seashells, especially cowrie-shell divination, is examined via a female practitioner in Ṣan‘ā’ (Yemen). A detailed description of the séances and the analysis of several casts shows the extent of the knowledge displayed by the practitioners, generally women. Their interpretation uses a vocabulary and syntax based on rhetorical figures and social conventions. Other skills, more social ones, such as knowledge of their clients’ cultural group of origin and psychology, are crucial to steering the course of the consultation. Other forms of divination and magic can come into play as well. As far as details of interpretation of the casts could be reconstructed – always a posteriori – it is argued that there is something else at work beyond these skills that could be referred to as ‘inspiration.’

Weather Magic as Environmental Knowledge in Southern Vanuatu

“…Recent studies aim to legitimize the use of plants for magicomedicinal purposes by analyzing their pharmacological properties (Akendengue et al 2005), while others have determined that the use of plants in magic can increase agrobiodiversity (Kawa 2012). However, despite increasing recognition that environmental knowledge is conveyed through a diverse array of Indigenous systems (e.g., music; see Balehegn 2016; Curran et al 2019; Diettrich 2018) and the fact that the performance of magic requires a significant body of knowledge (Regourd 2013), magical practice has received little attention as a vehicle for environmental knowledge. Among those to recognize the ties between magic and environmental knowledge is Hviding (2003:173), who, writing on Marovo cultural practices from the Solomon Islands, suggests that “[magical] acts appear in daily life as highly pragmatic, observable ‘tools’ in handling problems posed by the environment.”…”

“…Among the earliest writings on these practices is Codrington's (1891) work covering much of Melanesia, wherein he describes a broad range of magical practice. In another early array of Indigenous systems (e.g., music; see Balehegn 2016;Curran et al 2019;Diettrich 2018) and the fact that the performance of magic requires a significant body of knowledge (Regourd 2013), magical practice has received little attention as a vehicle for environmental knowledge. Among those to recognize the ties between magic and environmental knowledge is Hviding (2003:173), who, writing on Marovo cultural practices from the Solomon Islands, suggests that " [magical] acts appear in daily life as highly pragmatic, observable 'tools' in handling problems posed by the environment.…”