Tools for relatedness: “Fetishes” in Burkina Faso and the work of enacted metaphors

In West Africa, certain objects known as fetishes act as subjects in the world, interacting with people. Based on participant fieldwork with initiated donso hunters in Burkina Faso, the author argues that fetish agency arises not from materiality or human ascription but through mediating a three-way identification between the user and a spirit. Enacted metaphors, often alongside metonymies, are central to this process, operating in sacrifice, embodiment, and substance sharing, where the fetish acts as the body of an intangible spirit. The article rejects symbolic readings and proposes reevaluating metaphors as tools for practicing relatedness and expanding one's life-world.

Study at a glance

Abstract

Abstract In West Africa, certain objects can act in the world and interact with people as subjects. Labeled “fetishes” by Europeans, these material things have generated centuries of debates on the nature of their agency. In this article, I rely on participant fieldwork as a student in a group of initiated donso hunters in Burkina Faso, which involved using my own fetishes as operator and other people's as client. Starting from this ethnography, I suggest that the agency of fetishes is neither primary to their materiality nor ascribed by humans. Instead, it arises by mediating a three‐way identification between the person who uses them and a spirit. Despite recent anthropological critiques of their use to explain away practices and beliefs, I propose using metaphors to make sense of the practical ways people enact such identification with powerful domains of being. Often found alongside metonymies, these enacted metaphors are at work in sacrifice, in embodiment, and in the sharing of substances, where a fetish acts as the body of a normally intangible spirit. While rejecting a symbolic reading of fetishes, I propose reevaluating metaphors as tools to practice relatedness and expand the limits of one's life‐world.