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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

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8 AFRICAN WITCHCRAFT AND OTHERNESS The attempt to search for a supreme God among the Wimbum cannot be solved by dismissing the notion of a personalistic god. By interpreting the religious experience of the Wimbum people as an activity that deals with “ultimate concerns,” one need not accept or deny that there is such a thing as a personal god. Pool dismisses the notion of a personalistic High God among the Wimbum, arguing instead that, “Witches are ultimately responsible for the activities which are attributed to the Mnyu” (Pool 1994, 251).

11 Elites are now taking the positions of fai among the Wimbum. , 150). The Wimbum People 7 Carrying out these responsibilities has become complicated because fais not only have to depend on the heads of families but now have to contend with the “modern elite,” who are expected, and who themselves want, to be involved in the running of their towns of origin, even though they may live in urban areas of Cameroon. 12 WIMBUM WORLDVIEW AND RELIGION The Wimbum worldview is the interplay of social, religious, and political roles, working together to ensure the well-being of the people.

The Wimbum People 7 Carrying out these responsibilities has become complicated because fais not only have to depend on the heads of families but now have to contend with the “modern elite,” who are expected, and who themselves want, to be involved in the running of their towns of origin, even though they may live in urban areas of Cameroon. 12 WIMBUM WORLDVIEW AND RELIGION The Wimbum worldview is the interplay of social, religious, and political roles, working together to ensure the well-being of the people.

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