By Vincent Crapanzano

Tuhami is an illiterate Moroccan tilemaker who believes himself married to a camel-footed she-demon. A grasp of magic and an outstanding story-teller, Tuhami lives in a dank, windowless hovel close to the kiln the place he works. Nightly he suffers visitations from the demons and saints who hang-out his existence, and he seeks, with crippling ambivalence, liberation from 'A'isha Qandisha, the she-demon.

In a delicate and ambitious scan in interpretive ethnography, Crapanzano provides Tuhami's extraordinary account of himself and his international. In so doing, Crapanzano attracts on phenomenology, psychoanalysis, and symbolism to mirror upon the character of truth and fact and to probe the bounds of anthropology itself. Tuhami has develop into some of the most vital and largely mentioned representatives of a brand new knowing of the entire self-discipline of anthropology.

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More than a de­ cade after Independence, I still heard stories of child abductions *The latter desire is given expression in Tuhami’s refusal to marry Fatna's daughter. His refusal—and his demand for independence—are reminiscent of the stance one ought to take toward ‘A'isha Qandisha and otlierjinniyyns. Part One 43 and stories of mothers who voluntarily gave their sons, less fre­ quently their daughters, to Frenchwomen to take home with them. Many of these stories were said to have occurred just after Independence.

It is said that death has pulled a chain along with it and scraped the throat of the dying. The water soothes it. This happens only to those who have eaten forbidden food, like pork. “Death is announced by the angel of death, Sidina ‘Azrain. It is sent by God. If a virtuous man dies, Sidina 'Azrain himself takes the soul. The soul goes to Barzakh, which looks like a beehive, where it remains until the Day of Judgment. It de­ scends to the body on Fridays. Each hole in the hive belongs to someone; his name, according to his mother, is written on it.

The conceptualization and the pnenomenology of experience, must be analytically separated if an epistemologi­ cally valid science of man is to be achieved. ' Experiences that the Westerner would conceptually locate within himself and would call “inner,” "mental," or “psychologi­ cal" the Moroccan may well conceptualize within the demonic idiom as outside himself (Crapanzano 1977a). What the West­ erner would call a guilty conscience, for example, might be ar­ ticulated in terms of demonic interference.

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