ई. ई. इवांस-प्रिचर्ड
इवांस-प्रिचर्ड के अनुसार, ज़ांदे जादू-टोना प्राकृतिक कारणों को नकारता नहीं, बल्कि समझाता है कि दुर्भाग्य किसी ख़ास व्यक्ति पर किसी ख़ास क्षण क्यों गिरता है; इस मुहावरे के भीतर लोग संगत ढंग से तर्क करते हैं। उनके मत में नुएर बिना शासकों के वंश-खंडों के संतुलित विरोध से व्यवस्था बनाए रखते हैं।
पृष्ठभूमि
ऑक्सफ़र्ड के ब्रिटिश सामाजिक मानवविज्ञानी जिनके सूडान में अज़ांदे और नुएर के अध्ययन क्लासिक बने: उन्होंने तर्क दिया कि जादू-टोने और भविष्यवाणी-अनुष्ठानों में विश्वास व्याख्या की एक संगत प्रणाली है, और नुएर को राज्य के बिना व्यवस्थित समाज के रूप में वर्णित किया।
मुख्य विचार
- जादू-टोना दुर्भाग्य को समझाता है
- विष-भविष्यवाणी
- व्यवस्थित अराजकता: खंडात्मक वंश
- विज्ञान से अधिक इतिहास के निकट मानवविज्ञान
गुरु: ब्रॉनिस्लाव मालिनोव्स्की
शिष्य: मैरी डगलस
प्रभाव
जिनसे प्रभावित 2
मार्सेल मॉस
जिनसे प्रभावित
Introducing The Gift in English (1954), Evans-Pritchard claimed Mauss’s comparative study of gift exchange for social anthropology: ‘we social anthropologists therefore regard him as one of us’. E. E. Evans-Pritchard, introduction to M. Mauss, The Gift, trans. I. Cunnison (1954)
साक्ष्य: AI मसौदा
मार्सेल मॉस › 1872–1950
ब्रॉनिस्लाव मालिनोव्स्की जिनसे पढ़ा
जिनसे पढ़ा ✓
Evans-Pritchard studied at the London School of Economics (1923–27), where he attended Malinowski’s seminar, but his doctorate was supervised by C. G. Seligman; relations with Malinowski soon turned hostile. M. Douglas, Evans-Pritchard (1980)
साक्ष्य: Wikidata में भी · Wikidata
ब्रॉनिस्लाव मालिनोव्स्की › 1884–1942
जिन्हें प्रभावित किया 5
माइकेल पोलान्यी
जिन्हें प्रभावित किया
Polanyi used Evans-Pritchard’s account of the Zande poison oracle to show how a framework of belief absorbs contrary evidence through ‘secondary elaborations’ (Personal Knowledge, 1958). M. Polanyi, Personal Knowledge (1958); E. E. Evans-Pritchard, Witchcraft, Oracles and Magic among the Azande (1937)
साक्ष्य: AI मसौदा
माइकेल पोलान्यी › 1891–1976
क्लोद लेवी-स्त्रोस
जिन्हें प्रभावित किया
Lévi-Strauss read Evans-Pritchard’s Nuer Religion (1956), with its ‘twins are birds’, as a step toward a structural interpretation of totemism (Le totémisme aujourd’hui, 1962). C. Lévi-Strauss, Le totémisme aujourd’hui (1962); E. E. Evans-Pritchard, Nuer Religion (1956)
साक्ष्य: AI मसौदा
क्लोद लेवी-स्त्रोस › 1908–2009
मैरी डगलस जिन्हें पढ़ाया
जिन्हें पढ़ाया
Douglas studied anthropology at Oxford after the war under Evans-Pritchard and took her DPhil there (1951) on the Lele of the Kasai; she later wrote a short book about him (1980). R. Fardon, Mary Douglas: An Intellectual Biography (1999); M. Douglas, Evans-Pritchard (1980)
साक्ष्य: AI मसौदा
मैरी डगलस › 1921–2007
युर्गन हाबरमास
जिन्हें प्रभावित किया
Habermas took up the rationality debate that Winch opened over Evans-Pritchard’s Zande study (1937) to contrast mythical and modern worldviews (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981), vol. I; E. E. Evans-Pritchard, Witchcraft, Oracles and Magic among the Azande (1937); P. Winch, “Understanding a Primitive Society” (1964)
साक्ष्य: AI मसौदा
युर्गन हाबरमास › 1929–2026
एलास्डेयर मैकिन्टायर
जिन्हें प्रभावित किया
MacIntyre used Evans-Pritchard’s Zande material to ask whether one can understand a way of life without one’s own standards of rationality (‘Is Understanding Religion Compatible with Believing?’, 1964). A. MacIntyre, “Is Understanding Religion Compatible with Believing?”, in J. Hick (ed.), Faith and the Philosophers (1964), repr. in B. Wilson (ed.), Rationality (1970); E. E. Evans-Pritchard, Witchcraft, Oracles and Magic among the Azande (1937)
साक्ष्य: AI मसौदा
एलास्डेयर मैकिन्टायर › 1929–2025
आलोचना
जिनके द्वारा आलोचित 1
ओकोट प’बिटेक
जिनके द्वारा आलोचित
In African Religions in Western Scholarship (1970) Okot p’Bitek attacked Western anthropologists and missionaries, Evans-Pritchard among them, for forcing African religions into Hellenic and Christian categories; Evans-Pritchard had been one of the Oxford examiners who referred his doctoral thesis. Okot p’Bitek, African Religions in Western Scholarship (Kampala, 1970); T. Allen, Africa at LSE blog (12 July 2019)
साक्ष्य: AI मसौदा
ओकोट प’बिटेक › 1931–1982
जिनकी आलोचना की 1
एमिल दुरकेम
जिनकी आलोचना की
Evans-Pritchard objected that Durkheim built his theory of religion on doubtful Australian ethnography and reduced the sacred to society worshipping itself (Theories of Primitive Religion, 1965). E. E. Evans-Pritchard, Theories of Primitive Religion (1965), ch. 3
साक्ष्य: AI मसौदा
एमिल दुरकेम › 1858–1917
कृतियाँ
दक्षिणी सूडान के अज़ांदे का अध्ययन: जादू-टोना, एक पदार्थ जो कुछ लोगों के शरीर में माना जाता है, समझाता है कि दुर्भाग्य क्यों आते हैं; भविष्यवाणी-अनुष्ठान, सबसे बढ़कर मुर्गों को दिया गया विष, जादूगरों की पहचान करते और निर्णयों का मार्गदर्शन करते हैं, और विफलताएँ प्रणाली के भीतर ही समझाई जाती हैं।
ऊपरी नील के नुएर पर उनकी तीन पुस्तकों में पहली: वह उनकी पशु-अर्थव्यवस्था, मौसमी आवागमन और काल-बोध को बिना मुखियाओं या राज्य वाली राजनीतिक व्यवस्था से जोड़ती है, जिसे वंशों और क्षेत्रीय खंडों के संतुलित विरोध ने थामे रखा है।
मत
Evans-Pritchard is on the map as one of the figures who shaped the British school of social anthropology (A. Kuper, 1973) and as the author whose study of Zande witchcraft became a test case in the philosophy of the social sciences. In “Witchcraft, Oracles and Magic among the Azande” (1937) he argued that witchcraft beliefs do not replace knowledge of natural causes but explain why a misfortune strikes a particular person at a particular time, and that oracles and their interpretation form a system in which failures are explained away: the Azande, he wrote, reason well in the idiom of their beliefs but cannot reason against it. At the same time he stated that witches as the Azande conceive them cannot exist. Michael Polanyi used the oracle as an example of a self-confirming framework of belief; Peter Winch objected in 1964 that Evans-Pritchard had measured Zande beliefs against a scientific idea of reality foreign to them, which opened the rationality debate that MacIntyre, Habermas and others took up. In “The Nuer” (1940) he described a people without chiefs or state whose order rests on the balanced opposition of lineage segments, a model for the study of stateless societies. From 1950 he described social anthropology as closer to history than to natural science, and “Theories of Primitive Religion” (1965) criticised explanations of religion from Tylor to Durkheim. How far the colonial setting shaped his Nuer studies is debated.
जीवन और संदर्भ
Edward Evan Evans-Pritchard was born on 21 September 1902 in Crowborough, Sussex, the son of an Anglican clergyman. He studied history at Exeter College, Oxford, and then anthropology at the London School of Economics with C. G. Seligman and Bronisław Malinowski, taking his doctorate in 1927 with a thesis on the Azande. Between 1926 and 1930 he spent about twenty months among the Azande in the south of the Anglo-Egyptian Sudan; from 1930 to 1936 he worked among the Nuer. He taught in Cairo (1932–34) and from 1935 in Oxford. During the Second World War he served in the Sudan, Ethiopia, Syria and Cyrenaica, and in 1944 he became a Roman Catholic. From 1946 to 1970 he was professor of social anthropology at Oxford and a fellow of All Souls College. He was knighted in 1971 and died in Oxford on 11 September 1973.
अन्य प्रमुख कृतियाँ
- Witchcraft, Oracles and Magic among the Azande (1937)
- The Nuer (1940)
- African Political Systems (ed. with Meyer Fortes, 1940)
- The Sanusi of Cyrenaica (1949)
- Nuer Religion (1956)
- Theories of Primitive Religion (1965)
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