Sacrifice can be conceptualised in various forms. Traditionally, the four-step-scheme (presentation, consecration, invocation, immolation) of the ritual as described by Evans-Pritchard (1956) reduces it to as Gibson (1986: 182) describes “a gift to spiritual beings in which the life of an animal is substituted for the life of a human”. Originating in Hubert’s and Mauss’ account (1964), what can be called the ‘communication theory of sacrifice’ is illustrated by Evans-Pritchard’s study of Nuer religion. Without further challenging the common perception of the ‘scheme’ of sacrifice, the Evans-Pritchard’s study will serve as an example for this first approach.
Table of Contents
1. What is achieved through sacrifice?
2. Animal sacrifices to ghosts of dead people
3. Evans-Pritchard’s distinction and Turner’s classification
4. Gibson’s definition and Buid sociality
5. Mortuary rites and the collective function of sacrifice
6. Theoretical integration and the problem of external observation
Objectives and Topics
This academic paper examines the multifaceted functions and intended outcomes of ritual sacrifice across different cultural contexts, specifically focusing on the Nuer and the Buid people, while critically evaluating anthropological theories regarding sacrifice as a communicative act, a communal binding mechanism, or a means of appeasement.
- Theoretical perspectives on the "communication theory of sacrifice" (Evans-Pritchard, Hubert, and Mauss).
- The distinction between preventive and piacular sacrifices as mechanisms for social and spiritual equilibrium.
- The social function of communal sharing and feasting within mortuary rituals.
- Critique of external observation in anthropological interpretations of indigenous religious states.
- The conceptual conflict between viewing sacrifice as a contractual exchange versus an obligatory rite.
Excerpt from the Book
What is achieved through sacrifice?
Sacrifice can be conceptualised in various forms. Traditionally, the four-step-scheme (presentation, consecration, invocation, immolation) of the ritual as described by Evans-Pritchard (1956) reduces it to as Gibson (1986: 182) describes “a gift to spiritual beings in which the life of an animal is substituted for the life of a human”. Originating in Hubert’s and Mauss’ account (1964), what can be called the ‘communication theory of sacrifice’ is illustrated by Evans-Pritchard’s study of Nuer religion. Without further challenging the common perception of the ‘scheme’ of sacrifice, the Evans-Pritchard’s study will serve as an example for this first approach.
For the Nuer, sacrifices are broadly performed in order to achieve two ends: either to "prevent some danger hanging over people" or to retrospectively "courtail or to get rid of a misfortune" (Evans-Pritchard, 1956: 198). The second ‘piacular’ purpose relates sacrifices to “times of trouble” and puts as “their general object … to get rid of the evil or threatening evil by offering to God a victim whose death will take it away" (ibid.:220). In cases of incest, for instance, "sacrifice to cleanse parties to it are frequent" (ibid.:184). Spirit possessions, sicknesses, ghostly vengeances – any kind of ‘illness’ is asking for a sacrifice of this second kind. Those piacular sacrifices serve as instances of ‘redemption’ or ‘ransom’ in which a bargain with God is executed. God, however, is not constrained by the sacrifice, since the animals are his anyway. His reciprocation is rather a muc, a free gift (ibid.:222f,281f).
Summary of Chapters
1. What is achieved through sacrifice?: Introduces the conceptual frameworks of sacrifice as ritual communication and explores the Nuer practices of piacular and preventive offerings.
2. Animal sacrifices to ghosts of dead people: Discusses how sacrifices to spirits are used to appease threats and how these rituals validate social transitions.
3. Evans-Pritchard’s distinction and Turner’s classification: Compares theoretical approaches that categorize sacrifices into those of prophylaxis (prevention) and those of abandonment or redemption.
4. Gibson’s definition and Buid sociality: Examines Gibson’s perspective on sacrifice as a medium of shared community rather than mere substitution.
5. Mortuary rites and the collective function of sacrifice: Analyzes the role of feasting and meat sharing in overcoming social divisions within a community.
6. Theoretical integration and the problem of external observation: Synthesizes diverse theories to argue against reductionist interpretations and highlights the subjectivity of indigenous religious experiences.
Keywords
Sacrifice, Nuer, Buid, Ritual, Communication, Piacular, Prophylaxis, Social Function, Totality, Anthropological Theory, Expiation, Redemption, Communitas, Ghostly Vengeance, Religious Experience.
Frequently Asked Questions
What is the core focus of this academic work?
The work investigates the diverse purposes and underlying social functions of ritual sacrifice within traditional societies, contrasting various anthropological theories.
Which central thematic fields are covered?
The study covers the intersection of religious ritual, social structure, community building, and the anthropological interpretation of "sacred" acts.
What is the primary research question?
The paper seeks to understand what is actually achieved through sacrifice and whether the diverse theoretical functions assigned by observers truly reflect the internal reality of the practitioners.
Which scientific methods are employed?
The author uses a comparative literature review of established ethnographic studies, specifically analyzing the works of Evans-Pritchard, Gibson, and Hubert & Mauss.
What topics are discussed in the main body?
The text explores concepts like the communication theory of sacrifice, the distinction between preventive and piacular rites, and the role of communal sharing in mortuary ceremonies.
What defines the research terminology?
Key terms include sacrifice, expiation, prophylaxis, communitas, and the total social phenomenon as described by classic anthropological literature.
How do the Nuer conceptualize their sacrificial offerings?
The Nuer perceive sacrifices as necessary responses to threats, such as ghostly vengeance or misfortune, often viewing them as a way to cleanse parties involved in wrongdoing.
Why does the author caution against "external observation"?
The author argues that external observers may impose functionalist interpretations that do not align with the subjective experience of the people performing the rites, who operate from a place of dependence on the divine.
- Quote paper
- Johannes Lenhard (Author), 2013, What is achieved through sacrifice?, Munich, GRIN Verlag, https://www.grin.com/document/209433
