for fire. The whole rite is called"begging for parenthood Bemba marriage is exogamous outside the clan. These statements of marriage thus also reenforce inter-clan alliances established through the exchange of sisters as marriageable women The concern of girl's initiation rites with marriage and maternity is thus not only a concern with reproduction. It is also a dramatic enactment of the moral order of society Symbolism: Religions involve actions, ideas, and rules, but they also provide images and symbols around which religious activity centers and coalesces. Objects and images have great power when endowed with mystical forces. For example, the Asmat of Irian Jaya, the western half of New Guinea, taking the heads of victims in war recreates mystical powers of the cosmos. Taking a head reenacts a sacrifice made at the beginning of time. In a widely told story, a being who was both god and man killed his brother and cut off his head, and when he did so he immediately caused the universe to come into existence, and all of culture along with it. Taking a head thus caused life to emerge because it is regarded that the skulls of the dead help bring about new birth Men would often sleep on or near the skulls of wartime enemies claiming that they absorb something of the deceased' s power at night Witchcraft: Witchcraft involves people who by their very bodily or spiritual composition seek to harm others Witches are people within the community; often they harm only persons who are immediate kin such as in Asante only within the matrilineage. They typically attack out of envy, spit, or greed but also, in recent times, witches are persons whose financial and material success is known to outdo others persons of the lineage or community. Thus, recent studies have linked witchcraft in Africa to money, commodities, financial well-being and, earlier in this century, to the rise of a middle class where persons consumed European goods on a conspicuous level. In fact, Apter has recently argued that the rise of the Atinga witch-finding cult in Yoruba was financed mostly by men who intended to direct accusations of witchcraft toward those women who were competing against them in the cocoa business in the 1940s Navajo trace the appearance of witchcraft to the First Man and First Woman. Those beings developed poisons and spells which inflict illness and death. Witchcraft has been a part of that few overt hostilities are allowed in Navajo society. But openly hating a witch is approve (a traditional Navajo religion; and Kluckholm's description takes a psychological approach statin behavior and provides an emotional outlet. The classic study of witchcraft is Oracles, Magic and Witchcraft among the Azande, by E-P. In E-P's study of witchcraft in azande he made note of the fact that Zande were aware of the physical and biological causes of their daily world. Biological and physical processes were familiar to them, he claimed, as they are to us in the western world. They may not comprehend