Globus: Globus, 76.1899

Anthropos, 69.1974

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Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714784

URN:: urn:nbn:de:kobv:11-714784

Persistenter Identifier:: BV041217508

Titel:: Globus

Untertitel:: illustrierte Zeitschrift für Länder- und Völkerkunde

Weitere Titel:: Globus

Erscheinungsort:: Braunschweig

Verlag:: Vieweg

Erscheinungsjahr:: 1862

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

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Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-709051

URN:: urn:nbn:de:kobv:11-709051

Persistenter Identifier:: DE-11-001785763

Titel:: Globus, 76.1899

Erscheinungsjahr:: 1899

Signatur:: LA 3252-76

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Titelseite

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Some Nuer Notions of Purity and Danger 519 Lévy-Bruhl, whose interest in the structure of primitive thought as a ^ Ltually independent system of phenomena became one of Evans-Pritchard s ma jor interests. “I think I may claim to be one of the few anthropologists here or in America who spoke up for him [Levy Bruhl] ... (Evans-Prit- c Hard 1965:81). Indeed, the structure of thought is Evans-Pritchard’s Primary undertaking in Nuer Religion and Witcheraft, Oracles and Magic a mong the Azande. Contrary to Kuper’s (1973: 162) suggestion that this interest developed after the war and Evans-Pritchard’s conversion to Catholicism, he had already abandoned the sociological explanation of reli gion. He states his position quite clearly in Nuer Religion, where he wrote that Nuer religion must be seen as ultimately an interior state, that, We learn more from the collective expression of [Nuer] religion more about the ° c ial order than about what is specifically religious thought and practice ... the Nuer inception of God cannot be reduced to, or explained by, the social order (1956: 320). This is an obvious uncited dialogue with Durkheim and the latter s ^ 0r k on religion which conceded the importance of the individual s own consciousness and cosmological beliefs. It contrasts sharply with Radcliffe- Lrown’s emphasis on the rites rather than the meaning of the rites in a socio logical analysis. Another interesting passing reference to Durkheim is found in Evans- ■^Ritchard’s statement on methodology and theory; Those who give assent to the religious beliefs of their own people feel and think, therefore also write, differently about the beliefs of other peoples from those who ° n °t give assent to them (1956: vn) L A final distinction to be discussed here which Evans-Pritchard draws between his own work and that of Durkheim involves the use of the categories of sacred and profane. Evans-Pritchard wrote that he "...never found that dichotomy of sacred and profane was of much use and that it is a dichot 0l *y which is "vague and ill-defined” (1965: 65; 1960: 12). Possibly his work a mong the Azande influenced this position, though not only he was disinclined i° the theory. As Steiner (1956) observed, Durkheim and other so-called comparative sociologists’ were really suggesting evolutionary models of reli- ^ 0T1 - Such conjecture was outside the realm of Evans-Pritchard s own lr herests (see also Horton and Finnegan 1972). Thus the second mode of anthropological approaches to religion empha- SlSes the individual’s own system of belief and thought. Horton and Fin- ^Tgan (1972: 31) suggest that: , Perhaps the most apt characterization of Evans-Pritchard’s work is the one given 7 his student David Pocock, who points out that, in recent British social anthropology, e has been the real leader of the movement from concern with social function to concern Wlt h meaning. 1° i 1 See Evans-Pritchard’s lengthy footnote on the interest of the Année Socio- ^ Ue Sc hool in matters of religion (1960: 16-17).

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Objekt: Anthropos, 69.1974

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