Spirits Of The Cloth

The author presents a collection of 150 contemporary African American quilts and the stories behind both the quilts and the quilters.

The author presents a collection of 150 contemporary African American quilts and the stories behind both the quilts and the quilters.

"Cloth only wears, it does not die," the paradoxical phrase from a Bunu Yoruba prayer, emphasizes the power of cloth as a symbol of continuing social relations and identities in the face of uncertainty and death. The Bunu Yoruba people of central Nigeria mark every critical juncture in an individual’s life, from birthing ceremonies to funeral celebrations, with handwoven cloth. Anthropologist Elisha Renne explains how and why this is so and discusses why handwoven cloth is still valued although it is rarely woven in Bunu villages today. Special marriage cloths mark changes in the status of Bunu brides, as well as in the social connections of kin during traditional marriage rituals. In funerals, handwoven cloth is used to rank chiefs; in masquerade performances, it indicates the presence of ancestral spirits. As tailored and untailored dress, it expresses gender and educational differences. Further, it is worn to distinguish ritual events that have a unique Bunu identity from everyday affairs where commercial, industrially woven cloth prevails. Renne examines the use and production of cloth in Bunu society from approximately 1900 to the present. Some traditions associated with cloth have given way to changes brought about by long contact with Christian missionaries and by British colonial policies that altered methods of cotton and cloth production. Today weaving is no longer done as a matter of course by all village women, but rather has become the specialty of only a few. Why does handwoven cloth still play such a vital role in Bunu social life when, in fact, Bunu women have largely given up weaving? To explain cloth’s continued cultural importance, Renne takes the story beyond the descriptive and historic to examine the meaning of different kinds of cloth for various members of Bunu village communities -- from wives and diviners to chiefs and hunters. The details of Bunu village life in Cloth That Does Not Die complement the many uses of cloth that Renne interprets. Anthropologists, social historians, and historians of African art will find the book of great value as an example of how material culture can integrate the study of various aspects of social life. The book will interest textile artists with its close attention to the visual properties of cloth itself.

Where does 'the self' in 'myself' begin and end? And what do ideas of 'spirit' tell us about the nature of human selfhood? To investigate these poorly understood matters, veteran anthropologist, neo-shaman and paranormal healer Roy Willis spent five months in a remote part of northern Zambia exploring human consciousness in a fascinating and sometimes terrifying series of adventures. This absorbing book tells the story of Willis' and his three local colleagues' quest, as they participate in and film rituals of ecstatic union with nature spirits and talk in depth with experts in managing the awesome powers of a world beyond the ordinary. The narrative follows the research team's day-to-day involvement with rituals of spirit revelation, healing, and exorcism, their encounters with the evil powers of sorcery, and the sometimes troubled relations between team members. The African healers in this book emerge both as exceptional individuals and as pioneering explorers of consciousness. Their experience is surprisingly congruent with our present sense of multiple and shifting selfhoods in the age of global electronic communication.

"This fascinating case study focuses on shamanism and the healing practices of the Taman, a formerly tribal society indigenous to the interior of Borneo. The Taman typically associate illness with an encounter with spirits that both seduce and torment a person in dreams or waking life. Rather than use medicines to counter the effect of these discomforting visitors, the shamans - called baliens - use stones that are said to contain the convergence of wild spirits that have come into being during the initiation ceremony".--P. 209.

This book describes efforts by the Zimbabwean government to enforce land reforms on African farmers in northern Zimbabwe. These efforts compounded rather than alleviated the problem of land scarcity for black small-scale farmers, a problem government now allegedly seeks to redress through invasions of white-owned farms. The book describes the similarities between the post-Independence land reforms and those attempted by the Rhodesian regime. The land reforms in Dande rendered a considerable number of farmers officially landless. The book describes the resulting internal conflicts over land within the communities in Dande as well as the more concerted forms of resistance of these communities vis-a-vis the state. Attention is also given to the role the spirit mediums of the royal ancestors (Mhondoro) played in this resistance.

Zanzibar, an island off the East African coast, with its Muslim and Swahili population, offers rich material for this study of identity, religion, and multiculturalism. This book focuses on the phenomenon of spirit possession in Zanzibar Town and the relationships created between humans and spirits; it provides a way to apprehend how society is constituted and conceived and, thus, discusses Zanzibari understandings of what it means to be human.