Witchcraft in Africa

African witchcraft encompasses various beliefs and practices. These beliefs often play a significant role in shaping social dynamics and can influence how communities address challenges and seek spiritual assistance. Much of what witchcraft represents in Africa has been susceptible to misunderstandings and confusion, thanks in no small part to a tendency among western scholars since the time of the now largely discredited Margaret Murray to approach the subject through a comparative lens vis-a-vis European witchcraft.^[1]

An Azande witch doctor, who is believed to cure bewitchment

While some colonialists tried to eradicate witch hunting by introducing legislation to prohibit accusations of witchcraft, some of the countries where this was the case have formally recognized the existence of witchcraft via the law. This has produced an environment that encourages persecution of suspected witches.^[2]

In Cameroon among the Maka people, witchcraft is known as "djambe" and encompasses occult, transformative, killing, and healing aspects.^[3] In the Central African Republic, hundreds of people are convicted of witchcraft annually, with reports of violent acts against accused women.^[4] The Democratic Republic of the Congo witnessed a disturbing trend of child witchcraft accusations in Kinshasa, leading to abuse and exorcisms supervised by self-styled pastors.^[5] Ghana grapples with accusations against women, leading to the existence of witch camps where accused individuals can seek refuge, though the government plans to close them.^[6]

In Kenya, there have been reports of mobs burning people accused of witchcraft, reflecting the deep-seated beliefs in the supernatural.^[7] Malawi faces a similar issue of child witchcraft accusations, with traditional healers and some Christian counterparts involved in exorcisms, causing abandonment and abuse of children.^[8] In Nigeria, Pentecostal pastors have intertwined Christianity with witchcraft beliefs for profit, leading to the torture and killing of accused children.^[9] Sierra Leone's Mende people see witchcraft convictions as beneficial, as the accused receive support and care from the community.^[10]

Lastly, in Zulu culture, healers known as sangomas protect people from witchcraft and evil spirits through divination and ancestral connections.^[11] However, concerns arise regarding the training and authenticity of some sangomas.

History

Pre-colonial Africa saw the existence of indigenous witchcraft practices, with some societies attributing supernatural powers to certain individuals. These beliefs ranged from beneficial powers like healing to malevolent forces capable of harm. The arrival of European colonial powers introduced significant changes. Colonial authorities often viewed African witchcraft as superstitious and attempted to suppress or eradicate indigenous practices, leading to the criminalization and persecution of suspected witches. This colonial influence sparked a complex interplay between traditional beliefs and foreign religions like Christianity and Islam.

In the post-independence era some African countries continued to grapple with witchcraft-related issues, including accusations and violence. Witchcraft remains a significant aspect of many people's lives, with varying perceptions of its powers and dangers. Legal responses have emerged in some nations to protect individuals from harm and discrimination due to witchcraft accusations, but the practice and beliefs continue to evolve in the context of modernization and globalization.

Forms

African witchcraft traditions are incredibly diverse, reflecting the continent's rich tapestry of cultures and belief systems. These traditions encompass a wide range of practices, from healing and divination to the worship of ancestral spirits and deities. Some of the most notable African witchcraft traditions include Vodun, Hoodoo, Santería, the Ifá/Orisha religion, and Candomblé, each with its unique blend of African, indigenous, and sometimes Christian or Catholic influences.

Many of these traditions have roots in specific African ethnic groups and have evolved over centuries in the diaspora, particularly in the Americas and the Caribbean. They often involve rituals, ceremonies, and the use of herbs, charms, and divination methods to connect with the spiritual world and address various aspects of life, including health, prosperity, and protection.

African witchcraft traditions play a vital role in preserving cultural heritage, offering spiritual guidance, and providing a sense of community and identity for practitioners. While some traditions have faced stigmatization and persecution, they continue to thrive and adapt to changing societal contexts.

Influence on witchcraft in Latin America

Main article: Witchcraft in Latin America

African witchcraft traditions have exerted a profound influence on witchcraft practices in Latin America, especially in regions with incoming African diaspora religions, such as Brazil, Cuba, and the Caribbean. This influence is marked by syncretism, where African witchcraft beliefs have merged with Indigenous, European, and Christian elements. For instance, in Brazil's Candomblé and Cuba's Santería, African Orisha worship is blended with Catholicism, allowing practitioners to maintain their African spiritual heritage while adapting to the dominant religious culture.^[12]

The impact is evident in various aspects of Latin American witchcraft, including rituals and ceremonies characterized by drumming, dancing, singing, and offerings to spirits or deities, mirroring African practices. Herbalism and healing techniques, often rooted in African traditions, play a crucial role in Latin American witchcraft, with practitioners using specific plants and herbs for purification, protection, and healing. Divination and spirit communication methods also bear similarities to African practices, as individuals consult mediums and divinatory tools for guidance.

Furthermore, the crafting and use of magical objects and talismans, empowered with spiritual energy, are common in both African and Latin American witchcraft. This shared tradition not only serves practical purposes but also preserves cultural identity and community ties, offering a sense of belonging and continuity to those with African ancestry. In essence, the influence of African witchcraft traditions has enriched and diversified the tapestry of witchcraft practices in Latin America, creating syncretic belief systems that honor both ancestral heritage and local spirituality.

Present day by region

Further information: Witchcraft accusations against children in Africa and Traditional healers of Southern Africa

Azande

Main article: Azande witchcraft

Witchcraft plays a significant role in the beliefs and culture of the Azande people, located in North Central Africa, particularly in regions like South Sudan, the Central African Republic, and the Northern Democratic Republic of Congo. In Azande society, witchcraft is perceived as a potent force used to harm individuals, and it permeates every aspect of their lives. They believe that witchcraft is hereditary and can only be passed from parent to child of the same gender. This psychic power is believed to work at close range and can manipulate nature to cause harm, such as using animals or collapsing structures.

The Azande do not attribute human errors like mistakes in farming or moral crimes like lying to witchcraft. Instead, they primarily associate it with negative occurrences, such as disease and death. A witch will only use their powers against someone they dislike, with the process involving the transfer of the victim's soul to a group of witches. While the victim's relatives can prepare a defense, they must seek advice from an oracle before retaliating.

Oracles are crucial in Azande society for identifying those responsible for using witchcraft and predicting future tragedies. They employ various methods, such as the poison oracle (using a poisoned chicken), to determine if witchcraft is being used. The outcome of the oracle's decision influences the course of action taken by the community. Besides the poison oracle, there are also the termite oracle and the rubbing-board oracle, each with its level of reliability.

In addition to oracles, witch doctors are also consulted to predict disasters and identify witches. They undergo extensive training and perform rituals, often in front of a crowd of villagers, to locate the source of evil magic. Medicinal herbs play a crucial role in the power of witch doctors.

Early colonial observers often viewed Azande witchcraft as belonging to a primitive people, but anthropologist E. E. Evans-Pritchard's seminal work Witchcraft, Oracles, and Magic Among the Azande challenged this perception. He argued that Azande witchcraft is a coherent and logical system of ideas, similar to other world religions, contributing significantly to the field of anthropology by conducting extensive fieldwork and studying Azande beliefs and practices in-depth. Evans-Pritchard's work has had a lasting influence on the study of "primitive thought" and has guided subsequent generations of anthropologists in understanding the complexity of witchcraft in Azande culture.

Cameroon

In eastern Cameroon, the term used for witchcraft among the Maka is djambe and refers to a force inside a person; its powers may make the proprietor more vulnerable. It encompasses the occult, the transformative, killing and healing.^[13]

Central African Republic

Every year hundreds of people in the Central African Republic are convicted of witchcraft.^[14] Christian militias in the Central African Republic have also kidnapped, burnt and buried alive women accused of being 'witches' in public ceremonies.^[15]

Democratic Republic of the Congo

As of 2006^[update] between 25,000 and 50,000 children in Kinshasa, Democratic Republic of the Congo, had been accused of witchcraft and thrown out of their homes.^[16] These children have been subjected to often-violent abuse during exorcisms, sometimes supervised by self-styled religious pastors. Other pastors and Christian activists strongly oppose such accusations and try to rescue children from their unscrupulous colleagues.^[17] The usual term for these children is enfants sorciers ('child witches') or enfants dits sorciers ('children accused of witchcraft'). In 2002, USAID funded the production of two short films on the subject, made in Kinshasa by journalists Angela Nicoara and Mike Ormsby.

In April 2008 in Kinshasa, the police arrested 13 suspected sorcerers accused of using black magic or witchcraft to steal or shrink men's penises.^[18] Those accused of penis-snatching are often alleged to have done so to extort cash from their victim in exchange for a cure, sometimes amidst or resulting in a wave of panic.^[19]

According to one study the belief in magical warfare technologies (such as "bulletproofing") in the Eastern Democratic Republic of the Congo serves a group-level function, as it increases group efficiency in warfare, even if it is suboptimal at the individual level.^[20] The authors of the study argue that this is one reason why the belief in witchcraft persists.^[20]

Complimentary remarks about witchcraft by a native Congolese initiate:

From witchcraft [...] may be developed the remedy (kimbuki) that will do most to raise up our country.^[21] Witchcraft [...] deserves respect [...] it can embellish or redeem (ketula evo vuukisa)."^[22] The ancestors were equipped with the protective witchcraft of the clan (kindoki kiandundila kanda). [...] They could also gather the power of animals into their hands [...] whenever they needed. [...] If we could make use of these kinds of witchcraft, our country would rapidly progress in knowledge of every kind.^[23] You witches (zindoki) too, bring your science into the light to be written down so that [...] the benefits in it [...] endow our race.^[24]

Ghana

Main article: Witchcraft in Ghana

In Ghana women are often accused of witchcraft and attacked by neighbours.^[25] Because of this, there exist six witch camps in the country where women suspected of being witches can flee for safety.^[6] The witch camps, which exist solely in Ghana, are thought to house a total of around 1000 women.^[6] Some of the camps are thought to have been set up over 100 years ago.^[6] The Ghanaian government has announced that it intends to close the camps.^[6]

Arrests were made in an effort to avoid bloodshed seen in Ghana in 1997, when twelve alleged penis snatchers were beaten to death by mobs.^[26] While it is easy for modern people to dismiss such reports, Uchenna Okeja argues that a belief system in which such magical practices are deemed possible offer many benefits to Africans who hold them. For example, the belief that a sorcerer has "stolen" a man's penis functions as an anxiety-reduction mechanism for men suffering from impotence, while simultaneously providing an explanation that is consistent with African cultural beliefs rather than appealing to Western scientific notions that are, in the eyes of many Africans, tainted by the history of colonialism.^[27]

Kenya

It was reported that a mob in Kenya had burnt to death at least eleven people accused of witchcraft in 2008.^[28]

Malawi

In Malawi it is common practice to accuse children of witchcraft and many children have been abandoned, abused, and even killed as a result. As in other African countries, both a number of African traditional healers and some of their Christian counterparts are trying to make a living out of exorcising children and are actively involved in pointing out children as witches.^[29] Various secular and Christian organizations are combining their efforts to address this problem.^[30]

According to William Kamkwamba, witches and wizards are afraid of money, which they consider a rival evil. Any contact with cash will snap their spell and leave the wizard naked and confused, so placing cash, such as kwacha, around a room or bed mat will protect the resident from their malevolent spells.^[31]

Nigeria

Further information: Iyami Aje

In Nigeria several Pentecostal pastors have mixed their evangelical brand of Christianity with African beliefs in witchcraft to benefit from the lucrative witch-finding and exorcism business—which in the past was the exclusive domain of the so-called witch doctor or traditional healers. These pastors have been involved in the torturing and even killing of children accused of witchcraft.^[32] In the states of Akwa Ibom and Cross River alone, around 15,000 children have been accused, with around 1,000 murdered between 2000 and 2010.^[33][34] Churches are very numerous in Nigeria, and competition for congregations is hard. Some pastors attempt to establish a reputation for spiritual power by "detecting" child witches, usually following a death or loss of a job within a family, or an accusation of financial fraud against the pastor. In the course of "exorcisms", accused children may be starved, beaten, mutilated, set on fire, forced to consume acid or cement, or buried alive. While some church leaders and Christian activists have spoken out strongly against these abuses, many Nigerian churches are involved in the abuse, although church administrations deny knowledge of it.^[35]

In May 2020 fifteen adults, mostly women, were set ablaze after being accused of witchcraft, including the mother of the instigator of the attack, Thomas Obi Tawo, a local politician.^[2]

Sierra Leone

Among the Mende of Sierra Leone, trial and conviction for witchcraft has a beneficial effect for those convicted. "The witchfinder had warned the whole village to ensure the relative prosperity of the accused and sentenced ... old people. ... Six months later all of the people ... accused, were secure, well-fed and arguably happier than at any [previous] time; they had hardly to beckon and people would come with food or whatever was needful. ... Instead of such old and widowed people being left helpless or (as in Western society) institutionalized in old people's homes, these were reintegrated into society and left secure in their old age ... Old people are 'suitable' candidates for this kind of accusation in the sense that they are isolated and vulnerable, and they are 'suitable' candidates for 'social security' for precisely the same reasons."^[36] In Kuranko language, the term for witchcraft is suwa'ye^[37] referring to 'extraordinary powers'.

Zulu

In Zulu culture, herbal and spiritual healers called sangomas protect people from evil spirits and witchcraft. They perform divination and healing with ancestral spirits and usually train with elders for about five to seven years.^[38][11] In the cities, however, some offer trainings that take only several months, but there is concern about inadequately-trained and fraudulent "sangomas" exploiting and harming people who may come to them for help.^{[39][40][41][42]} Another type of healer is the inyanga, who heals people with plant and animal parts. This is a profession that is hereditary, and passed down through family lines. While there used to be more of a distinction between the two types of healers, in contemporary practice, the terms are often used interchangeably.^[43][44][45]

See also

• Bokor – Haitian sorcerer

References

1. Okeja, Uchenna (2011). 'An African Context of the Belief in Witchcraft and Magic,' in Rational Magic. Fisher Imprints. ISBN 978-1848880610.^{[page needed]}
2. Igwe, Leo (September–October 2020). "Accused Witches Burned, Killed in Nigeria". Skeptical Inquirer. Amherst, New York: Center for Inquiry.
3. Geschiere, Peter (1997). The Modernity of Witchcraft: Politics and the Occult in Postcolonial Africa. Translated by Peter Geschiere and Janet Roitman. University of Virginia Press. p. 13. ISBN 0813917034.
4. . Archived from the original on 2010-03-12. Retrieved 2010-03-26.
5. "Kolwezi: Accused of witchcraft by parents and churches, children in the Democratic Republic of Congo are being rescued by Christian activists". Christianity Today. September 2009. from the original on 2011-11-14. Retrieved 2011-10-14.
6. Whitaker, Kati (September 2012). "Ghana witch camps: Widows' lives in exile". BBC News. BBC. from the original on October 20, 2018. Retrieved September 1, 2012.
7. Kanina, Wangui (2008-05-21). "Mob burns to death 11 Kenyan "witches"". Reuters. from the original on 2017-06-20. Retrieved 2016-09-15.
8. Byrne, Carrie 2011. Hunting the vulnerable: Witchcraft and the law in Malawi; Consultancy Africa Intelligence (16 June):
9. . humantrafficking.org. Archived from the original on 2012-10-17.
10. West, Harry G. Ethnographic Sorcery (p. 24); 2007. The University of Chicago Press. ISBN 978-0226893983 (pbk.).
11. Cumes, David (2004). Africa in my bones. Claremont: New Africa Books. p. 14. ISBN 978-0-86486-556-4.
12. Parés, Luis Nicolau; Sansi, Roger (2011). Sorcery in the Black Atlantic. University of Chicago Press. doi:10.7208/chicago/9780226645797.001.0001. ISBN 978-0-226-64578-0.
13. Geschiere, Peter (1997). The Modernity of Witchcraft: Politics and the Occult in Postcolonial Africa. Translated by Peter Geschiere and Janet Roitman. University of Virginia Press. p. 13. ISBN 0813917034.
14. . Archived from the original on 2010-03-12. Retrieved 2010-03-26.
15. Esslemont, Tom (26 November 2015). "Witch burning rebels stoke Central African Republic violence". Reuters. from the original on 4 February 2019. Retrieved 2 August 2018.
16. Richard Dowden in Kinshasa. "Thousands of child 'witches' turned on to the streets to starve | World news". The Guardian. from the original on 2016-11-15. Retrieved 2016-09-15.
17. "Kolwezi: Accused of witchcraft by parents and churches, children in the Democratic Republic of Congo are being rescued by Christian activists". Christianity Today. September 2009. from the original on 2011-11-14. Retrieved 2011-10-14.
18. . Reuters. 2020-11-09. Archived from the original on 2020-11-09. Retrieved 2023-09-01.
19. . 2008-10-05. Archived from the original on 2008-10-05. Retrieved 2023-09-01.
20. Nunn, Nathan; Sierra, Raul Sanchez de la (2017). "Why Being Wrong can be Right: Magical Warfare Technologies and the Persistence of False Beliefs". American Economic Review. 107 (5): 582–587. doi:10.1257/aer.p20171091. S2CID 1039668. from the original on 2021-04-03. Retrieved 2021-03-28.
21. Janzen & MacGaffey 1974, p. 54b (13.9.12).
22. Janzen & MacGaffey 1974, p. 54b (13.9.14).
23. Janzen & MacGaffey 1974, pp. 54b–55a (13.9.16).
24. Janzen & MacGaffey 1974, p. 55b (13.10.8).
25. . Archived from the original on 2011-01-08. Retrieved 2016-09-15.
26. 7 killed in Ghana over 'penis-snatching' episodes 2008-10-05 at the Wayback Machine, CNN, January 18, 1997.
27. Okeja, Uchenna (2011). 'An African Context of the Belief in Witchcraft and Magic,' in Rational Magic. Oxford: Fisher Imprints. ISBN 978-1848880610.^{[page needed]}
28. Kanina, Wangui (2008-05-21). "Mob burns to death 11 Kenyan "witches"". Reuters. from the original on 2017-06-20. Retrieved 2016-09-15.
29. Byrne, Carrie 2011. Hunting the vulnerable: Witchcraft and the law in Malawi; Consultancy Africa Intelligence (16 June):
30. Van der Meer, Erwin 2011. The Problem of Witchcraft in Malawi, Evangelical Missions Quarterly (47:1, January): 78–85.
31. Kamkwamba, William. The Boy Who Harnessed the Wind. Harper Collins. 2009. p. 14.^{[ISBN missing]}
32. . humantrafficking.org. Archived from the original on 2012-10-17.
33. "Abuse of child 'witches' on rise, aid group says - CNN.com". www.cnn.com. Retrieved 2023-09-01.
34. "Children abused, killed as witches in Nigeria - CNN.com". www.cnn.com. Retrieved 2023-09-01.
35. Houreld, Katharine (2009) Church burns 'witchcraft' children. Associated Press.
36. Gittins 1987, p. 199.
37. West, Harry G. Ethnographic Sorcery (p. 24); 2007. The University of Chicago Press. ISBN 978-0226893983 (pbk.).
38. Campbell, Susan Schuster (1998). Called to Heal. Halfway House: Zebra Press. p. 38. ISBN 978-1-86872-240-2.
39. Segal, I; Solomon A; Mirwis J. (November 1981). "Radiological manifestations of ritual-enema-induced colitis". Clin Radiol. 32 (6): 657–662. doi:10.1016/s0009-9260(81)80334-0. PMID 7307437.
40. Lewis, Esther (13 November 2012). "Traditional healers: what you need to know". IOL Lifestyle. Retrieved 26 May 2013.
41. "Wealthy women sucked into sangoma scams". Independent Online. South Africa. 6 December 2010. Retrieved 26 May 2013.
42. Boyce, Aphiwe (21 January 2013). . Look Local. Archived from the original on 11 November 2013. Retrieved 26 May 2013.
43. van Wyk, Ben-Erik; van Oudtshoorn, Bosch; Gericke, Nigel (1999). Medicinal Plants of South Africa. Pretoria: Briza Publications. p. 10. ISBN 978-1-875093-37-3.
44. Liebhammer, Nessa (2007). Dungamanzi (Stirring Waters). Johannesburg: WITS University Press. p. 196. ISBN 978-1-86814-449-5.
45. Pretorius, Engela (1999). Crisp, Nicholas; Ntuli, Antoinette (eds.). SAHR 1999. Durban: Health Systems Trust. pp. 249–257. ISBN 978-1-919743-53-0.

Works cited

• Janzen, John M.; MacGaffey, Wyatt (1974). "An Anthology of Kongo Religion: Primary Texts from Lower Zaïre". University of Kansas Publications in Anthropology. Lawrence (5).

Further reading

• Adinkrah, M. (2015). Witchcraft, Witches, and Violence in Ghana. Germany: Berghahn Books. ISBN 1785335162.
• Ashforth, Adam (2000). Madumo, A Man Bewitched. University of Chicago Press. ISBN 978-0226029719.
• Ashforth, A. (2005). Witchcraft, Violence, and Democracy in South Africa. United Kingdom: University of Chicago Press. ISBN 0226029735.
• Bristol, J. C. (2007). Christians, Blasphemers, and Witches: Afro-Mexican Ritual Practice in the Seventeenth Century. Albuquerque: University of New Mexico Press. ISBN 0826337996.
• Chireau, Y. P. (2006). Black Magic: Religion and the African American Conjuring Tradition. California: University of California Press. ISBN 0520249887.
• Moore, Henrietta; Sanders, Todd (2001). Magical Interpretations, Material Realities: Modernity, Witchcraft and the Occult in Postcolonial Africa. London: Routledge. ISBN 0415258677.
• Rio, Knut; MacCarthy, Michelle; Blanes, Ruy (2017). Pentecostalism and Witchcraft: Spiritual Warfare in Africa and Melanesia. Springer International Publishing. ISBN 978-3319560670.