3154 Pears, C., 2010 'The Zulus of the Congo': the Azande
, in The African wars, pp, 107-31.
Evans-Pritchard, 1950]; direct - the Azande
and their Kings - and diffuse - the Dinka and Nuer with their influential people int the community who make decisions collectively.
Evans-Pritchard noted to the contrary that many Azande
remained stubbornly unsubsumed at dances: they 'wander[ed] around independently', competed with one another, got drunk and started fights.
Igga said that there is a dispute between the Azande
and Balanda groups of the state "which if not addressed will be like Akobo and Pibor".
Such demystification through careful description and analysis has been one of the objectives embraced by Africanist scholars since at least 1937, with the publication of Witchcraft, Oracles and Magic among the Azande
traditional dancers from Western Equatoria entertaining heads of states in Juba on South Sudan's independence day, July 9, 2011 (ST)
Bakosoro called upon the people of Makpandu to have harmonious relations with the Congolese refugees whom he said are part of the Azande
tribe who were divided during the colonial rule predominantly into, South Sudan, south-eastern Central Africa Republic (CAR) and north-eastern Democratic Republic of Congo (DRC).
Let those who stayed way then still keep away, men from Toposa, Lotuho, Bari, Nuer, Chollo, Dinka, Azande
, Murle, Mundari and Acholi finish the liberation job.
He has become the Azande
tribe's youngest reigning monarch.
Witchcraft, oracles and magic among the Azande
. Clarendon Press.
Evans-Pritchard drew attention to the notion in the 1930s, highlighting the Azande
proverb that 'one cannot see into another man as into an open woven basket' (Evans-Pritchard 1937: 117), and many anthropologists have picked up similar themes since, in discussions of secrecy, social remoteness and (dis)trust (for example, Comaroff and Comaroff 2001; West 2005; Reynolds Whyte 1997; Evans-Pritchard 1937; Ferme 2001; Sarro 2009; Archambault 2013; Piot 1993; Geschiere 2013).
Se trata de un aspecto particularmente bien estudiado por Evans-Pritchard (1972), para quien la brujeria es una practica individualista (pues esta al servicio de intereses personales y no de la comunidad), que puede ejercerse en contra de uno de sus miembros, aun cuando solo se practica, como en la colectividad azande
estudiada por el autor, entre sujetos de un mismo rango social (lo que supone cierta aceptacion de las jerarquias sociales).