Funerals and the Public Space of Sentiment in Botswana

Witchcraft and Concepts of Evil amongst African Migrant Workers in Israel

“…Her words were translated for me by a fellow church member. 19 Recently, refereeing mainly to Botswana, Durham and Klaits (2002) further expanded on these notions of bad feelings that can be transferred from one angry person to another. 20 On the various ways that Pentecostal churches in Africa accommodate such phenomena, see Anderson (2000Anderson ( , 2001, Ebaugh and Chafetz (2000), Corten and Marshall-Fratani (2001), Gifford (2004).…”

Introduction: Themes in the Study of Death and Loss in Africa

“…For example, funerals, far from being static social institutions, are now understood to be spaces of contestation, where the memory of the deceased as well as larger notions of communal identity and belonging are debated and expressed (Durham and Klaits 2002;Jindra and Noret 2011). Furthermore, funerary and mourning rituals are themselves subject to historical processes of change, and thus their performance can consciously reflect as well as assert shifting social, spiritual and political allegiances in moments of profound transformation (Kalusa 2011;Ranger 2004;Geschiere 2005).…”

Witchcraft as subtext: deep knowledge and the South African public sphere

“…This act located Jimmy in the social space of his patrilineage (Smith 2004). His estranged wife and not the girlfriend wore mourning attire, signifying that she would inherit Jimmy's property (Durham and Klaits 2002). Mourners fashioned an ideal biography for Jimmy, portraying him as a successful professional and playing down all conflict within his broader kin group.…”