ABSTRACT
The study of witchcraft flourished in the disciplines of history and philosophy, and anthropology began to investigate witchcraft beliefs in "modern" societies. Academics began to study cultures across the globe-not just the "primitive"- and the relationship between witchcraft beliefs and social change. Evans-Pritchard's early interdisciplinary training enabled broad academic take-up of his ideas. Distinctive strands of British anthropology are now concerned with history, and the philosophy and epistemology of science. The sociologist Struan Jacobs argues that Evans-Pritchard's topic of discrepancies or "logical gaps" in belief systems was influential in philosophy to an extent that has not been recognized. Today it is rare that ethnography about witchcraft or magic in Africa does not refer to Evans-Pritchard's work in Witchcraft. Yet its influence is diffused; the changing landscape of the discipline means that there is no longer a distinct school of thought allied to Evans-Pritchard that could be attributed to Witchcraft.
