Thanks, prof. Falola.Experience and Responsibility in Relating With SpiritualityMy statement is far from careless.It is based on my immersion in study and practice of various spiritualities and philosophies, from Africa, Asia and the West, and experiencing their creative outcomes, not simply remaining at the level of faith.Yet, as a person committed to the development of forms of spirituality, including a modern African witchcraft, I have a duty to make clear the parameters of my approach to these subjects.The Need for Critical Consistency in Relating with SpiritualityHow critically consistent is this perspective described by Edward, exemplifying much of the contemporary African situation, a view that often leads to the dehumanization of so many, including children-'There are witches of every age too in Akan cultural thought---babies as young as a few weeks old, pre-teens, teenagers, adults, mid-age, and very old.''Yet, the Akan, like other African peoples, have also developed a great philosophy and spirituality, perennially inspiring to philosophers and artists, represented particularly powerfully for me by the artistic/philosophical complex that is Adinkra, on which I have created blogs and written an entry for the Oxford Encyclopedia of African Thought, 2011, along with an essay in the book Microcron-Kosum on the Ghanaian artist Owusu-Ankomah and discussed Adinkra and Ankomah in my essay on African arts in The Palgrave Handbook on African Philosophy, Ankomah in his art and thought being a supreme exponent of Akan philosophy and its imaginative possibilities,as is Ayi Kwei Armah in the sublime dialogue between Densu and the healer Damfo in The Healers.Forms of Nonsense in SpiritualityYes, amidst such sublimities, a lot of spirituality is nonsense.This nonsense extends to-my spirituality is the best in the worldif you dont believe in my spirituality you are less than humanshare my faith or dieGod's views and my views are identicalmy views about the nature and direction of the universe are the last word on the subjectGod has chosen us as his special childrenGod says we should destroy everyone on the land and take it for ourselves bcs all land belongs to Godamong other ridiculousnesses.Between Positive and Negative RationalityCertain beliefs are so irrational, or negatively rational and dangerously so, that every effort has to be made to critically examine them and demonstrate their irrationality, or if one chooses to appreciate their own endogenous form of rationality, their negative rationality.The spectrum of human rationality is multi-cognitive, embracing the senses, the emotions, the imagination, the intellect, intuition, and in my experience and that of others, extra-sensory perception and revelation.Even within this expansive scope, however, a carefully cultivated, empathetic, imaginatively responsive reason has to play a central role or open the world further to horrors of all kinds in the name of respecting epistemic relativism.Spirituality as Action in the DarkEven when spirituality is not nonsense, its often equivalent to moving about in the dark.It is often speculative, an effort to project the mind into regions it does not know how to enter, thus uncritical imaginative creation takes control.Spirituality may be described as the effort of a partially sighted person to explore a world they can hardly see.It is also akin to moving about in a deeply unfamiliar landscape, significantly different from the human spatio-temporal cosmos.How does one interpret what one sees, hears or feels there and present whatever is understood?It is also akin to a landscape glimpsed briefly through flashes of lightning, to adapt S.T. Coleridge on waking the actor Edmund Keane play Shakespeare and Susanne Wenger on Yoruba Orisa ritual in Ulli Beier's The Return of the Gods.How does understand and represent these glimpses?Speculation, uncritical imagination, exaggeration, run riot.Images of Aspiration and Limitation in the Spiritual and Philosophical QuestMy favorite images on this-Thomas of Aquinas, one of the greatest of Western theologians and philosophers, is saying Mass, at which point he has a vision of the reality beyond this world, the universe as it is as different from how it is described, a vision that makes his immense library of writings look like grass in comparison, after which vision he stops writing, leaving his magnificent Summa Theologica unfinished, as the story goes.''I do not know how I may seem to others, but to myself, I am as a child playing on the sea shore and finding pebbles, some brighter than others, while the great ocean of truth lies undiscovered before me''- Isaac Newton, one of the greatest thinkers in history.The distance between cosmic reality and human perception is like a decrepit old man, wandering about dressed in lice infested rags, who is yet a ray of light from the hearth of Gueno, creator of the universe.The rags and the lice infested clothes are akin to our awareness of reality.Who will be attentive enough to the potential beyond the exterior to look within and perceive the glorious interior?-my interpretation of the image of Kaidara as described by Ahmadou Hampate Ba in various essays and particularly in his Kaidara: A Fulani Cosmological Epic from Mali.Augustine of Hippo, foundational theologian and thinker in the Western Christian and philosophical tradition, was one day at the sea shore, at which point he saw a child repeatedly filling with water from the sea a hole he had dug in the sand.''What are you doing,'' he asked the child. ''Trying to empty the ocean into the hole,'' the little one responded.''That is impossible,'' he told the child.''Just like it's impossible for you to understand the Trinity with your mind,'' the child responded.Augustine understood the message being conveyed by the mysterious messenger, as the story goes. De Trinitate, On the Trinity, is however, regarded as one of Augustine's greatest works, its discussion of the Christian concept of the triune yet unified identity of God in relation to the human mind being enduringly insightful across theology and philosophy.In order to occupy himself while in prison, an Aztec priest imprisoned by the Spanish invaders of South America spends his time watching a tiger in a cage near his cell, and reflecting on the belief that the creator of the universe had achieved this feat using a word, a word he then confined to an aspect of creation, so it would survive in the material realm, subsisting within the vicissitudes of history.One day, watching the tiger, he sees that word as emerging into his awareness through the composition of the patterns on the skin of the tiger, the tiger being a totem of the ultimate creator.Access to the awesome power of this word implies he can reconstruct reality, obliterate the prison he is locked in, flush away the Spanish conquerors and rule mightier than the greatest kings.''But, having seen the fiery designs of the universe, the wheel of being and becoming across time and infinity, what is the significance of the fate of one man?'' he asks himself. ''Thus I lie here and let the days obliterate me'' as Jorge Lois Borges' story, ''The Tiger'' concludes.A tiger paces a cage, frustrated by his desire to do things he has never done nor seen done. Having been bred in captivity, he does not realize his dissatisfaction with the food he is fed by his keepers is because he desires to race across the savanna in hunt of prey and tear into hot flesh, as his wild nature hungers for. Yet he has to remain locked in that tightly confined space, daily gaped at by his two legged spectators.One day the tiger has a dream, in which God explains to the tiger the reason for his predicament. '' You are held captive'' the divine one states, ''so that a certain man will see you a certain number of times, and be thereby inspired to place your image in a word of a poem that has a precise place in the structure of the universe. You suffer, but you would have contributed a word to that poem.The tiger accepts his fate but on waking he forgets the dream, because the designs of the universe are too complex for the mind of a tiger.Dante, in exile in Ravenna, reflects on the bitterness of his life, driven away by a coup from his native Florence.One night, God appears to him in a dream, revealing to him the logic of his tortuous life.He accepts his fate, understanding its significance in the dynamism of being, but, on waking, he forgets the dream, because the design of the universe is too complex for the mind of a human being, yet, Dante's composition of an attempt to dramatize the nature of the universe through the words of his Divine Comedy remains one of the greatest achievements of humanity in the centuries since it was written, the chapter in that poem with the image of the tiger being the title of the story told by Borges as I have tried to relate here.A rabbit farmer from time to time takes away one of the rabbits for his supper.The rabbits, in the security they have developed on account of the long stretches between the disappearances of one of them, are puzzled as to this negative pattern in their lives, since they never see the farmer and have no idea of any mode of existence beyond that of the space where they live.There arise among them poets and philosophers who create imaginative and intellectual constructs to help them adapt to this painful reality about which they can do nothing, so runs Richard Adams' metaphorical exploration in Watership Down of the human effort to adjust itself to the reality of death, an effort central to the arts, philosophy and spirituality in trying to make meaning of a puzzling universe.We exist on a small island represented by what we know. Our understanding is akin to crude echoes from an infinite intelligence- Catholic theologian Karl Rahner and physicist Albert Einstein.You can measure the height of a wall, but can you do this in an absolute sense? Can you measure the height of a wall from the perspective of an ant, for example?, asks the mathematician Ramanujan.The ant was asked, ''what is God to you? A big ant,'' of course, the ant responded.''What do you understand of the essence of my teaching?'', the Buddha asks his disciples after many years of teaching.Each of the disciples responds with rich verbal explanations, representing their understanding of the complexity and depth of the teaching, and to each of them, he responds ''to you I give my my bowl , my cloak, my skin, my bones,'' etc, moving progressively from the symbolic relationship of each of his possessions, meagre but vital to sustaining his life even in his ascetic lifestyle, to his clothes, vital for warmth and social decency, to his body, represented by his skin and even more intimately, his bones, thereby suggesting the level of penetration of each of the answers to the heart of his teaching.The last disciple to respond, however, says nothing.He bows, but remains ''thunderously silent'' as this story is put in Paul Reps collection of Buddhist stories, Zen Flesh, Zen Bones.The Buddha responds, ''to you, I give my marrow.''Representations of this silent disciple run in Buddhist art across the centuries, Reps states, recognizing a central vision of a strand of various philosophies and spiritualities, which may be summed up in the question-having had your eyes opened to see in a world of blind people, how can you describe what you see to your still blind fellows?Having experienced something beyond words, beyond thought, beyond images and senses, how do you describe it?No one, no matter how wise, can hold water in the folds of their pocket, a line from the Yoruba origin Ifa literature states, as quoted in Wande Abimbola's Ifa Divination Poetry.thus summing up my view for epistemic humility, critical scepticism, in dealing with spirituality.The Human Race as Epistemic ChildrenThe human race, in my view, is best understood, not as fools, as brainless people, as Falola indicates my stance suggests, but as children, people whose cognitive capacities are not sufficiently mature to adequately grasp what their nature compels them to explore, the cosmos in its totality, physical and non-physical, material and spiritual, physical and metaphysical.a writer glimpses the volumes of his many works as he lies dying. As he slips away, he realises, that the complex worl;ds he had constructed to mirror the universe aree nothing mpore than another object added to the world.Jorge Louis Borges, a great writer on the intersection of spirituality, philosophy and the imagination-On Wed, 5 Aug 2020 at 15:24, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:--Ken:
Witchcraft exists in real life! Remember Nwolise, and the provocative arguments I had with Moses.
I think scholars continue to make the mistake they are addicted to: the centralization of rationality! And scholars continue to think that when they disagree with something—ethnicity, religion, witchcraft—those become "irrational." Not so.
Refer to the careless statement on spirituality by Adepoju that:
"A lot of it is nonsense. Of the part that has value, much is speculative, the rest subjective."
This is like saying billions of people, over two-thirds of the world, have no brains!
TF
From: dialogue <usaafricadialogue@googlegroups.com> on behalf of "Harrow, Kenneth" <harrow@msu.edu>
Reply-To: dialogue <usaafricadialogue@googlegroups.com>
Date: Wednesday, August 5, 2020 at 9:18 AM
To: dialogue <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - IN MEMORY OF AKUA DENTEH
toyin, i wouldn't be surprised to learn that movies about the occult are the most popular, nowadays. and of coure nollywood got its real start with the occult.
it is in the popular imaginary, if not in real life.
ken
kenneth harrow
professor emeritus
dept of english
michigan state university
517 803-8839
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com>
Sent: Wednesday, August 5, 2020 8:55 AM
To: usaafricadialogue <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - IN MEMORY OF AKUA DENTEH
Spiritualities of all kinds are best taken with a huge dose of scepticism, even if one identifies with any of them.
A lot of it is nonsense. Of the part that has value, much is speculative, the rest subjective.
Witch finders, traditional, Christians, Muslim or whatever, are better regarded as a cancer.
Any method of knowing that is not open to mutual verification by the average person and yet is used to determine the life or death of others is evil, a means of dehumanisation and a danger to society.
Also, people may be free to claim to be witches, but until they can demonstrate objectively how it works and everyone can examine the validity of their claims, those claims are their private business that have no place being used a framework to shape any other person's life.
England did well by passing an Act that made it punishable to call anyone a witch or for anyone to call themselves a witch.
Sanity having been achieved after generations, the Act was repealed. The witchcraft beliefs that followed are self regulating and regulated by modernity. These beliefs constitute private religion and no more. They might generate imaginative appeal for non-practitioners but that's where it ends. They are not used to define how non-witches should live, they do not affect the larger running of society nor who lives or dies.
I don't think the witch finder persona exists in the West any more. It would make no sense in that context.
I look forward to the time in Africa and other regions suffering this problem when the idea of witchcraft accusations would have no value and anyone claiming to be a witch is related to with healthy scepticism.
thanks
toyin
On Wed, 5 Aug 2020 at 04:16, Kissi, Edward <ekissi@usf.edu> wrote:
In Akan society there is no age limit for witchcraft although older women are presumed to be the majority in the guild.
The Akan of Ghana believe that there are male witches or wizards too. They are presumed to be far more dangerous than their female counterparts. Thus there is a gender component in Akan witchcraft beliefs, and the degree of malevolence ascribed to the male wizard appears to reflect recent Akan concepts of patriarchy and power. What is ironic is how this emerged in the cultural thought of a matrilineal Akan society. What made a matrilineal society ascribe to male wizards the ultimate in power expression, and at what point in time?
There are witches of every age too in Akan cultural thought---babies as young as a few weeks old, pre-teens, teenagers, adults, mid-age, and very old. Child witches and wizards, and their male counterparts, are believed to be more diabolical than the women. So the gender and age spread, as well as the power ascriptions in Akan witchcraft beliefs, deserve their own separate study about the aspects of the group's social thoughts that these beliefs reflect, and the changes that have occurred through time and contact with other groups.
What confounds me, as I look back to my years in my village, are the people who claimed to be witches and wizards without any pressure on them from anyone. I remember a young teenage girl who claimed to have pushed a young man, who drowned and died in the village stream, to his death, in "spirit" weeks before his actual death. Are these types of "unprompted confessions" manifestations of some early stages of mental or psychiatric ailment? But equally confounding are those who claim equal, but "good" supernatural ability to find witches, kill them in spirit, or cause them to confess voluntarily, or expose them in public.
While I do not have answers to these questions, my own interest in addressing this disturbing belief in Ghana encounters some hydra-headed realities. Who are these soothsayers who claim supernatural ability to know who is a witch and who isn't, and where did they get their power? Are they practitioners of a deceitful trade whose aim is to frighten society and extract economic benefits from it? I remember a soothsayer and witch-doctor who had a large poultry farm and who became the major supplier of eggs in the village as a result of his craft as a finder of witches. He received lots of chicken and eggs for his 'spiritual services." But did he take all of us in the village for idiots? Are these types of people doing society enormous good by becoming its protectors in the dark of night, or are they merchants of some dark art of deceit?
Whatever the realities that witchcraft and witch-finders reflect, in the inner thinking of any society, the two phenomena have existed long enough to merit reflection on their longevity. Even in societies that have eradicated them, there are similar versions that have replaced them.
Is the witch-finder a society's medicine or the extension of its lingering disease?
Edward Kissi
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> On Behalf Of Moses Ebe Ochonu
Sent: Tuesday, August 4, 2020 6:09 PM
To: USAAfricaDialogue <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - IN MEMORY OF AKUA DENTEH
Farooq,
Thanks for this enlightening excursion into the Baatonu conception of witchcraft. I found the stories both perversely entertaining and insightful. This is an outlier in my admittedly limited familiarity with Pentacostal and traditional engagements with witchcraft in several African societies. My sample is quite small, so the Baatonu conception may not actually be an outlier. Clearly, there are many kinds of witchcraft beliefs on the continent. If one is looking for a commonality in the complexity and diversity, it may be the idea of inflicting violence or banishment on the suspected witch/wizard. What seems to connect these disparate stories is the impulse to banish, punish, and force a confession of evil doing that satisfies and corroborates the accusers' externalization of their misfortunes and/or their belief in death being the result of malevolent spiritual acts.
On Tue, Aug 4, 2020 at 3:57 PM Farooq A. Kperogi <farooqkperogi@gmail.com> wrote:
Moses,
It's different among the Baatonu people of Borgu. The equivalent of a witch in my language is "dobo," but I'll use dobo here. A dobo can be male or female, middle-aged or old, powerful or powerless but rarely young. In fact, dobobu (plural of dobo) tend to be mostly middle-aged men. They are reputed to be inescapably malignant men (and occasionally women) with uncanny capacities to cause the deaths of people through supernatural means.
When I was growing up in the 1970s and 1980s, there was a Baatonu medicine man from the Benin Republic side of Borgu by the name of Daabo who used to perform magic tricks that purported to show dobobu in a magical mirror. People would identify them, fish them out from their homes, beat them up, and drive them out of town. They were never killed. This happened up until the late 1980s.
One day in a town not far from where I grew up, we were told, the medicine man (who visited communities only when he was invited at the cost of a lot money) identified a successful farmer as a dobo, shaved him clean (as he usually did), and told the farmer to publicly name the people he'd caused to die. As he was about to reel out the names, his son stopped him and beat the medicine man black and blue for slandering his father whom he said was innocent of the smears against him.
Spectators wanted to retaliate on the medicine man's behalf, but he told them to leave the young man alone and then bragged that his assailant was a dead man walking. He said the young man would die in a matter of days. He didn't die. (I think he is still alive and should be in his late 50s now). That was what opened people's eyes to the medicine man's fraud.
People later learned that the medicine man often collectected money from the rivals of successful men (and a few women) and tagged them dobobu so that they would be disgraced out of town. The man was so successful at deception and at getting people to believe that he had supernatural powers that he acted as an occasional "spiritual consultant" for President Shehu Shagari in the 1980s--or so we were told.
The emir of my hometown hated the medicine man and the division and distrust he caused, so he forbade him from setting foot in his domain. In retaliation, he said our emir, an educated man who had been a junior minister in Northern Nigeria and a commissioner when Kwara State was created in 1966, was a dobo who feared being exposed! And several of his opponents believed it until he died.
Occasional dobo hunting has returned to my natal community again. But this time, the dobo hunters are self-proclaimed Islamic clerics. They disproportionately target successful middle-aged men. When I visited my hometown in 2016, I wanted to go and challenge one dobo hunter, a self-described Muslim cleric, who had destroyed people's lives by calling them dobobu, but my mother and my siblings begged not to.
Two years later, the dobo hunter's fraud was exposed. Like Daabo before him, people discovered that he collected money from people to declare people dobobu so that their wealth would be destroyed.
In other words, in the Borgu society, we have almost the inverse of what you described.
Farooq
Farooq A. Kperogi, Ph.D.
School of Communication & Media
Social Science Building
Room 5092 MD 2207
402 Bartow Avenue
Kennesaw State UniversityKennesaw, Georgia, USA 30144
Cell: (+1) 404-573-9697
Personal website: www.farooqkperogi.comTwitter: @farooqkperogi
Nigeria's Digital Diaspora: Citizen Media, Democracy, and Participation
"The nice thing about pessimism is that you are constantly being either proven right or pleasantly surprised." G. F. Will
On Tue, Aug 4, 2020 at 6:46 AM Moses Ebe Ochonu <meochonu@gmail.com> wrote:
I do not have time now to digest and properly reflect on the barbaric lynching of Akua Denteh and the commentaries on it on this forum, but let me drop a question. Does anyone think it is happenstance that most people accused of malevolent witchcraft in African societies--in both the secular and Pentecostal contexts--are the most vulnerable members of these societies: children, the elderly, and women? I have posed this question in Pentecostal circles and have yet to get a satisfactory answer. In my years of attending pentecostal events, I have not seen a man being identified as a carrier of evil spirits or a practitioner of witchcraft and being subjected to what pentecostal clerics call deliverance, which sometimes includes violent assault on the accused. It is almost always young women, children, and old women that are targeted.There is clearly a gender/patriarchy/power dimension here. I truly want answers because I don't believe that it is a coincidence that the anti-witchcraft people, in religious and secular spaces, target the most vulnerable demographics.
On Mon, Aug 3, 2020 at 10:36 AM Kissi, Edward <ekissi@usf.edu> wrote:
I acknowledge the first report in this forum on the public "immolation" of Akua Denteh by her own community, and the many rejoinders to that report that have since appeared here that have illuminated our reflections on a dangerous culture in Ghana, and Africa. I add here a tribute to a woman I never knew, but whose painful death reminds me of a lingering superstitious logic that I know too well as a Ghanaian, and to which I offer some solutions, for what they may be worth.
The lynching of Akua Denteh is, undoubtedly, a grotesque expression of a certain morbidity of mind in the perpetrator society. Any community that is invested in a cultural logic that leads to the public burning of a 90 year old woman is trapped in a dead culture and in need of a trans-community, counter-cultural redemption.
Condemnation of this dastard deed is deserved. But beyond that, a flight into causation, as warranted as it is, to chart some novel paths to a solution, can sometimes devolve into sophistry. But that is sometimes needed. Belief in witchcraft is terribly endemic in Ghanaian society. As the report indicates, it is not a cultural affliction of the uneducated. It paralyses the educated too. I did not cure my own mind of that superstitious thought until I began graduate studies in Canada in 1989. In that new Canadian campus environment, I never heard of any fellow student, or member of the University community, talk "religiously" about malevolent old women prancing in the dark and eating human beings turned into chicken in the canopy of trees as I heard throughout my youth in my Ghanaian village, and my undergraduate years at Legon. It did not take me long in Canada to realize that these are cultural stupidities that had long shaped my thoughts in my environment in Ghana about old wrinkled women who could potentially boil my brain for dinner, and make me a failure in life, without taking responsibility for the choices I make in my life. So environment seems to breed harmful mentalities.
Beliefs in witchcraft may have been worsened by the Pentecostal churches, today, as OAA aptly observes, but quack diviners and "witch-doctors" and "fetish-priests" have long dabbled in Ghana's cultural conversation about malevolent forces. Just take a look at Ghana's major roadways and you will see the many frightfully-dressed males and females on billboards festooned with white clay, with raffia palm skirts, and dyed whiskers, asking for consultation on witchcraft, and promising instant painful death of witches for the bewitched. That is a disturbing national story that bespeaks of a decadent community and national culture.
For many years the physical burdens of old age that scar the appearance of the elderly have often given room to harmful speculations about the supernatural abilities of the old and wrinkled.
What is disturbing in Akua Denteh's murder is her community's involvement in her lynching. There was no expression of gender solidarity as the perpetrators dispatched her. In fact women in her community took part in the lynching. And the male soothsayer instigator of her death, and the men in the community who made common cause with the maddening lynch-mob to burn her alive, speak of a community that is deeply invested in a belief system that may need a fundamental attack on its foundations to eradicate. Otherwise this may not be the last public lynching of a vulnerable old woman on the whims of the superstitious.
Educated people, priests, chiefs, politicians, and community leaders appear to be captives of this cultural thoughts about Witchcraft. Would these same people carry their beliefs in witchcraft with them, and the murders they commit to express them, beyond their communities when they migrate and become a diasporic group in an elsewhere community? If not, then might some carefully-organized inter-faith or inter-community cultural conversation help to make Akua Denteh's death the last? Can local communities, and human rights organizations bring in people from other parts of the country, the region, the continent, the world to talk about how they cured themselves of their own witchcraft superstitions and the benefits they secured?
Certainly, no state can legislate sane thoughts. But a community that suffers from the insane beliefs that got Akua Denteh murdered bears the bigger responsibility to rethink its moral values. Given previous outrages, it appears that incarceration of the murderers by the state may not be the needed response to deter future perpetrators of lynching. Might some form of public shaming in their own communities be the better deterrence? Could community leaders not tainted by their own witchcraft beliefs arrest the murderers, and that soothsayer, and make them stand at the public square, or community market, every day, for a month or more, with bells and large placards around their necks, with inscriptions in the local language broadcasting their murderous deeds to passers-by? There is nothing far more shameful in many Ghanaian cultures than such public humiliation.
Can Art and Performance help since Ghanaian music, films and drama (including Nigerian) have also perpetuated beliefs in witchcraft and justified death for the accused? Can the musicians, film-makers, and dramatists who have contributed to this cultural malaise help cleanse it of its lingering and deadly debris? Otherwise, Akua Denteh's death will not be the last in Ghana.
If I were not a poor college teacher, but had more legal tender to invest in one moral cause, I would establish a television station, as that has become a contemporary cultural artefact in Ghana, with all types of evangelical stations churning the type of cultural poison that killed Akua Denteh. Mine will be a counter-cultural television channel aimed at producing programs and drama attacking the foundations of our community and national beliefs in witchcraft, and comparing our society steeped in witchcraft to others that are not.
That, perhaps, may be the best cultural tribute to the memory of an old woman who perished in the name of a dangerous cultural thought.
Edward Kissi
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> On Behalf Of Toyin Falola
Sent: Sunday, August 2, 2020 9:51 AM
To: dialogue <USAAfricaDialogue@googlegroups.com>
Subject: USA Africa Dialogue Series - Murder: Akua Denteh of Ghana
Akua Denteh: Last 'witch' to be murdered in Ghana?
https://www.ghanaweb.com/GhanaHomePage/features/Akua-Denteh-Last-witch-to-be-murdered-in-Ghana-1023577
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