Geschiere, P. 1997. The modernity of witchcraft: politics and the occult in postcolonial Africa. Charlottesville: University of Virginia Press.

Despite the mainstream’s uneasiness with occult crafts such as ceremonial magic and divination, their stubborn refusal to simply vanish into thin air points not only to the inherent contradictions of modernity, but also to the value that practitioners attach to such crafts. Regardless of what individual scholars may think of the truth of magic, anthropology seeks to understand what makes it valuable in the eyes of its practitioners. Re-enchantment and the future of magic There is only one Empire State Building. One Mona Lisa, etc. Figure out where to define a variable, and don’t make Later scholarship, based on ethnographic fieldwork and extensive time spent in the company of magic practitioners observing how magic is carried out in practice, became more interested in understanding magic rather than debunking it. Resulting approaches tended to call into question the notion that clear-cut divisions, let alone hierarchies, between magical, religious, and scientific worldviews can be objectively established. Furthermore, a consensus has emerged amongst anthropologists and religious studies specialists that deciding where religion (e.g. belief in spiritual beings), folk knowledge (e.g. non-biomedical healing systems), or ‘natural philosophy’ (e.g. astronomy) end and magic begins, has more to do with cultural boundary-making and social normativities than with any ‘objective’ reality. In innumerable historical and socio-cultural settings, drawing clear lines would be impossible. In Renaissance Europe, magic was performed by clergymen, scientists, and philosophers, while twentieth-century occultists, guided by a keen interest in scientific discoveries, moved in a grey area between science and magic producing ambiguous yet highly successful concepts such as ‘animal magnetism’, ‘mesmerism’, or ‘psychic energy’. In colonial Africa, sorcery was part and parcel of communities’ everyday religious and ritual life (Evans-Pritchard 1937). In 1980s Euro-America, witchcraft was rediscovered by tight communities of college-educated urbanites. These cases invite us to abandon the deeply ingrained stereotypes about magic as spiritually aberrant, irrational, and irredeemably ‘other’ that influenced early anthropology.This is one way to plug in constants about the role that are always true. If you are not sharing your role with others, be useful when you’ve disabled fact-gathering, or you don’t want to rely on the discovered hostname ansible_hostname. If you have a long FQDN, you can use inventory_hostname_short, which contains the part up to the first

if 'webserver' in group_names %} # some part of a configuration file that only applies to webservers {% endif %} can turn off fact gathering. This has advantages in scaling Ansible in push mode with very large numbers ofSo, that’s precedence, explained in a more direct way. Don’t worry about precedence, just think about if your role is defining a current play, or another play up higher in the playbook. This is the default configuration of ansible. He said, "The journal is a highly regarded voice telling our graduating students how good they are, raising the aspirations of our current students to achieve even better next year. Our show saw over 400 people attend the opening with a large majority of London-based creative practices being represented."