Search

This paper challenges two ideas in understanding the naturalistic rock art of Karamoja, Uganda, namely: 1) that its authors were probably the Iworopom or Later Stone Age (LSA) hunter-gatherers; and 2) that it depicts warriors holding bows and shields. In the absence of any knowledge of the meaning and authors of the rock art amongst present communities some suggestions are drawn from an analysis of the images depicted. A new rock art site at Kanamuget provides the opportunity to draw on an ethnographically contextualised approach to propose a probable Sor (Tepeth) authorship for it and to suggest that its symbolism was associated with secret society spirit mediums. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Chinese Ritual, Theatre & Folklore / Mínsú Qǔyì is the property of Shih Ho-Cheng Folk Culture Foundation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper explores the links between the socio-cultural power structures of the Poro and Bondo secret societies and their interactions with internationalist human rights discourse in postconflict Sierra Leone. It argues that these secret societies offer gendered and cultural spaces that serve as social and political mobilizing symbols. These societies further provide forums as well as a stage for counter-discourses about gender-based violence and human rights violations, particularly with regards to the campaign against female circumcision. The paper concludes that despite internal tensions and squabbles, the Bondo secret societiy has gained most of its present-day solidarity by broadly disseminating to both members and non-members the highly charged narrative that the society's exposure leads to its destruction. The Bondo society has been able to maintain cohesion and defend its interests by appropriating and invoking traditional knowledge and ritual codes. [ABSTRACT FROM AUTHOR]