By Elias Kifon Bongmba
A daring paintings of African philosophy and theology that brings jointly witchcraft and the philosophy of Levinas.
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Additional info for African Witchcraft and Otherness: A Philosophical and Theological Critique of Intersubjective Relations
135). He argues that there is a monotheistic belief in Africa, making African religions similar to other monotheistic faiths. Attempts to deﬁne divinity as a “High God” based on the inﬂuence of Christianity are not very helpful, however, because African conceptions of divinity do not necessarily correspond to Christian categories of God. Although the Wimbum people talk of God, gods, and spirits that inhabit the world, they do not raise any questions regarding a supreme deity and the relationship of that deity to other divini- The Wimbum People 9 ties such as Nyu Ngon and Nyu Ro.
This is partly true because the nkfu exerts much inﬂuence, but I would argue that the center of the Wimbum society is the family and the extended family system. The conﬁguration of the Wimbum society is family oriented, because the nkfu rules the town as head of the royal family. The ptala who rule the different extended families that make up the town have control over all of the members of the particular extended family who are descendants of one ancestor. In addition to these political arrangements, economic and social affairs are structured around the family and the family head who also acts as the religious leader.
The Limbum word for black is se which also is the same word used for darkness and secrecy. It is reasonable therefore to infer that tfu was named such because the Wimbum believed that those harmful activities were carried out at night. Eric de Rosny’s work (1981) can be seen as a general description of the experience. The healers with whom he worked did most of their business at night. My discussion of tfu will continue to be ambiguous because, among the Wimbum, not all aspects of it are viewed negatively.