sion of some beliefs about how the world works. Nothing wrong
about that in principle, except that it may lead to a contemplativeview
of religion, in which people are said to consider their world or exis-
tence in the abstract and to realize or imagine that it would make
more sense with the addition of some concepts of gods, ghosts or
ancestors. In this view, what counts most about the ancestors is that
they are the souls of dead people; what matters about God is that he
created the world, and so on. But this may not be the most important
aspect in people's actual thoughts about these agents. For religion is a
ratherpracticalthing.
[138] First, religious concepts are represented by people mostly when
there is a needfor them. That is, some salient event has happened that
can be explained in terms of the gods' actions; or someone has just
done something that the ancestors probably will not like; or some
baby is born or someone just died and these events are thought to
involve supernatural agents. In most trains of thought where religious
concepts are used, these concepts help understand or formulate or
explain some particularoccurrence.
Also, what is a constant object of intuitions and reasoning are actual
situations of interactionwith these agents. People do not just stipulate
that there is a supernatural being somewhere who creates thunder, or
that there are souls wandering about in the night. People actually
interact with these beings in the very concrete sense of doing things to
them, experiencing them doing things, giving and receiving, paying,
promising, threatening, protecting, placating and so on.
The Kwaio concept of spirit-ancestor (adalo) illustrates this con-
trast between contemplative, theological understandings and the more
mundane business of representing religious agents in practical con-
texts and interacting with them. The Kwaio live in the Solomon
Islands; most of their religious activities, as described by anthropolo-
gist Roger Keesing, involve dealing with ancestors, especially the spir-
its of deceased members of their own clans, as well as more dangerous
wild spirits. Interaction with these adalo(the term denotes both wild
spirits and ancestors) is a constant feature of Kwaio life. As Keesing
points out, young children need no explicit instruction to represent
the ancestors as an invisible and powerful presence, since they see peo-
ple interact with the adalo in so many circumstances of everyday life.
People frequently pray to the dead or give them sacrifices of pigs or
simply talk to them. Also, people "meet" the ancestors in dreams.
Most people are particularly familiar with and fond of one particular
RELIGION EXPLAINED