Azaghvana E-Book 2003 - Flipbook - Page 511
Plate 62a shows the cutting of the mandatha slices, while Plate 62b shows the twenty slices
ready to be used. Plate 62c shows how the Ɗagha diviner throws them into the calabash filled
with water and we can see the three sticks (glipa) leaning against the side of the calabash. We
will see in the interview that they represent the potential sources of the problem of the patient,
from which the diviner is about to identify the true source by reading the distribution of the
mandatha slices. Plate 62d shows how the diviner washes the leaves of the wulinge tree in the
divination calabash, while 62e demonstrates how he holds them above the head of his patient
afterwards as part of the healing process. Plate 62f shows the diviner rubbing the sternum of
the patient to complete the healing.
We now present the interview in which Katiwa ga Ghuda (1996) explains in some detail the
potential circumstances of his demonstration. The account is partly re-edited because it was
written down from memory immediately after the visit. In our notes he is sometimes referred
to as Katiwa ga Ghuda and sometimes as the diviner:
We asked how many slices he put into the water and he told us to count. We counted twenty slices
and he said that was the correct number. When we asked whether there was a different number in
the past, he answered that this was always twenty.
Next, we asked what he meant by putting the sticks around the calabash. He explained that the
sticks round the calabash represented the different sorts of problems he suspected, and explained:
You ask the diviner to find the true source of a problem among the three sticks. The number of
sticks depends on the number of suspected sources of problems. The way the vavanza slices fall
into the water and float around showed the source of the problem. Only he knows which of the
sticks are linked to which problem. He scoops the slices up in his hand and throws them back into
the calabash of water as many times as is needed for him to see the source of the problem.
The diviner was asked what he did to find out whether someone was sick or a victim of sorcery.
He said that once he had identified the source/person responsible he then used the leaves of the
wulinge tree to bring back the spirit that had been taken away by the sorcerer. He performed some
physical movements whilst waving the leaves, moving back and forth, to and from, as if to catch
the spirit [see Plate 62g]. He then plunged the leaves into the calabash of water and lifted them
again and placed them on the sternum of the victim, then over his forehead. John added that from
his own experience in childhood, sliced mandatha was rubbed around the sternum as if to bring
about a change of heart, then the water was given three times to drink.
Plate 62g: The diviner
waves the wulinge leaves
When the diviner was asked how he would know when he had found the
spirit (sɗukwe) of the victim, he replied that he would know from his own
spirit of divination (gwazgafte). 5 Then he would get hold of that spirit by
putting them [the wulinge leaves] in the water. The sound of the leaves
was very specific and intense and sounded like heavy breathing or the
sound of flapping bird wings.
The diviner explained that it would not be possible to administer such
treatment to his own family and that he would need to ask the help of
another diviner who was not a member of his family. He further pointed
out that he alone was able to identify the constellation of the mandatha
slices, and no one else.
He said that he learned his art from his forefathers. He himself was the
only son and said that he had enjoyed watching his father practising
divination. When his father was divining some people were healed but
others were not healed and died.
When asked about sacrifices to [the mountain shrine] Durghwe, he
replied that people should first consult the diviner before carrying out any
5
In Chapter 3.15 about ideas around existential personhood, we presented the discussion of why
Katiwa first used the word shatane (meaning shaitan for evil spirit as part of the Islamic belief system,
presumably historically a result of the long term pre-colonial Wandala influence) as a substitute for
gwazgafte. We were able to establish that he only used it when speaking to us (which included John as
a Christian), while he would have used gwazgafte with his fellow Tradionalists.
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