By Ian Taylor, Gladys Mokhawa
ABSTRACT
It has been stated that diamonds are Botswana’s ally, yet with the
rise of the ‘conflict diamonds’ factor in foreign politics, spurred on in
the major by means of non-governmental firms, Botswana has felt compelled
to pass at the offensive to cajole the diamond-buying public that its
diamonds are ‘clean’ and legit. This ‘Diamonds for Development’
project has in fresh months been one of many major planks of Botswana’s
foreign coverage. even if, a parallel NGO crusade round the factor of the
San Bushmen has emerged that, in keeping with perceptions linking diamonds
to the elimination of the San from their houses, threatens Gaborone’s image
as a manufacturer of ‘clean’ diamonds.1 this text makes an attempt to provide an explanation for the
dynamics at the back of those concerns at the moment bedevilling Botswana’s
relations with the surface world.
African Affairs (2003), 102, 261–283.
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Extra resources for Not Forever: Botswana, Conflict Diamonds and the Bushmen
Example text
Indeed, Bodin’s entire book situates itself between the two poles of angelic conversation: witches’ interactions with demons, and relations between God-fearing people and good angels. Most of the Démonomanie is devoted to describing and vilifying the former, epitomized by the case of Jeanne Harvillier, whose witchcraft trial Bodin witnessed in 1578, and took as the inspiration for his book. At the opposite pole of Bodin’s typology stands the relationship that he describes between a friend of his and a sort of guardian daemon, not strictly identifiable with the angels of Christian doctrine.
All who heard it, wondered at his answer, but he went on: ‘Why do you wonder at this? ’23 Caesarius’s failure to mention the presence of an exorcist is significant. The demonic interlocutor converses with the bystanders almost casually, as if he were one of them, with no evidence that he is being constrained Strategies of Interspecies Communication 31 by holy rituals. As this anecdote implies, one attraction of possession and exorcism – as of necromancy – was curiosity about demons, including the opportunity to verify official doctrine about them.
13 We could say that, within the monastic context, angelology was a matter of orthopraxis as well as orthodoxy. The monastic ideology of imitatio angelorum thus presumed that monks and nuns were surrounded by creatures with whom, willy-nilly, they had intimate and practically constant contact. When, around 1200, the discourse on angels and demons emerged from the monastery into the friary, the university, and the city, the assumption of an endless conversatio may have weakened as mundane human interactions increased.
Not Forever: Botswana, Conflict Diamonds and the Bushmen by Ian Taylor, Gladys Mokhawa
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