Divination—A New Perspective

T HE purpose of this paper is to suggest a new interpretation of certain kinds of magical practices, especially divination. First, however, I should perhaps explain briefly the motivation for undertaking this analysis. The initial impetus came from experimental investigations of the problem-solving activities of groups.' These experiments quite naturally involved the study and classification of ineffective problem-solving techniques, and it appeared that fresh insight into this whole matter might be gained through examining some "classic" cases of ineffective solutions to problems. Magic is, by definition and reputation, a notoriously ineffective method for attaining the specific ends its practitioners hope to achieve through its use. On the surface, at least, it would seem then that magical rituals are classic cases of poor solutions to problems, and for this reason should be of theoretical interest from the standpoint of research on human problem solving. Most, if not all, scientific analyses of magic presuppose that these rituals as a matter of fact do not lead to the desired results. If the carrying out of a magical rite is followed by the hoped for state of affairs, then this is to be explained on other grounds. Scientific observers, of course, employ the criteria furnished by modern science to judge the probable efficacy of magical activities as methods for producing the ends-in-view of magicians. One of the puzzles most theories of magic seek to resolve is why human beings cling so tenaciously to magic if it does not work. Many contemporary explanations of this puzzle make use of the concept "positive latent function," that is, that even though magic fails to achieve its "manifest" ends, except by accident or coincidence, it serves its practitioners and/or their society in other critically important ways. The position developed here is compatible with the viewpoint that magical rituals may be sustained by numerous latent functions. However, it conceivably could serve as a prophylaxis against the overelaboration of these functions; in any case, it could serve as a supplementary explanation of the phenomena. Put baldly, the thesis to be advanced here is that some practices which have been classified as magic may well be directly efficacious as techniques for attaining the ends envisaged by their practitioners. Perhaps the best way to render plausible this somewhat counter-intuitive proposition is to consider in some detail an actual magical rite as it has been described by a highly competent anthropologist.2