아프리카 점술연구의 패러다임 전환: 기능적 관점에서 행위 중심적 관점으로
Shifting Paradigm of African Divination Systems: From Functional Perspective to Praxeological Approach
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In this paper, I embrace the tenets of the praxeological method and view divination as a dramatic performance in which relatively free actors engage in the creative process of constructing meaningful reality and authentic truth. Diviners are not only engaged in the creation of meaning and truth. They are also preoccupied with the creation of new diviners and with the construction and maintenance of networks of association between diviners. This approach is an alternative one which can replace long-lived structural-functionalism. Structural-functionalism, which has occupied central methodology and theory in the study of African divination systems, has limited the capacity of African divination system into a mere one of social mechanisms: a minor or supporting decision-making process of the community. Under this situation, main actors of divination, namely, a diviner and clients, are sided away from the central scene of divination. The praxeological approach attempts to recover the role of diviner and clients and place them into the center of divining scene. It interprets divination as a ‘process’ in which the diviner and clients mutually cooperate in order to reach to the final goal. The praxeological approach focuses on the construction of divining truth in this regards. The creative roles of the diviner and clients are crucial in this context. The praxeological approach also stresses the authentic aspects of divining by highlighting semiotic and symbolic discourses. Hence, it gives autonomy of constructing divining truth to the diviner and clients. The praxeological approach is a useful tool to interpret divining in modern African social context. It allows multi-cultural and ethnic social settings and tries to analyse how divining works under those situations. Nevertheless, praxeological approach has also shown its methodological limits in terms of cultural complexity. It has failed to understand the meaning of divining under the context of cultural syncretism and hybridity. I suggest, therefore, an another alternative approach to the study of divination: cultural creolization. Although cultural creolization is not a methodology to analyse African divining, it can provide a good opportunity to understand African divination systems. This is because African divining is a part of African cultural systems.
Abstract
In this paper, I embrace the tenets of the praxeological method and view divination as a dramatic performance in which relatively free actors engage in the creative process of constructing meaningful reality and authentic truth. Diviners are not only engaged in the creation of meaning and truth. They are also preoccupied with the creation of new diviners and with the construction and maintenance of networks of association between diviners. This approach is an alternative one which can replace long-lived structural-functionalism. Structural-functionalism, which has occupied central methodology and theory in the study of African divination systems, has limited the capacity of African divination system into a mere one of social mechanisms: a minor or supporting decision-making process of the community. Under this situation, main actors of divination, namely, a diviner and clients, are sided away from the central scene of divination. The praxeological approach attempts to recover the role of diviner and clients and place them into the center of divining scene. It interprets divination as a ‘process’ in which the diviner and clients mutually cooperate in order to reach to the final goal. The praxeological approach focuses on the construction of divining truth in this regards. The creative roles of the diviner and clients are crucial in this context. The praxeological approach also stresses the authentic aspects of divining by highlighting semiotic and symbolic discourses. Hence, it gives autonomy of constructing divining truth to the diviner and clients. The praxeological approach is a useful tool to interpret divining in modern African social context. It allows multi-cultural and ethnic social settings and tries to analyse how divining works under those situations. Nevertheless, praxeological approach has also shown its methodological limits in terms of cultural complexity. It has failed to understand the meaning of divining under the context of cultural syncretism and hybridity. I suggest, therefore, an another alternative approach to the study of divination: cultural creolization. Although cultural creolization is not a methodology to analyse African divining, it can provide a good opportunity to understand African divination systems. This is because African divining is a part of African cultural systems.
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