Witchcraft Allegations in Zambia. A Study of Cultural Beliefs and their Impact

Percecptions of Witchcraft Allegations in Zambia

By Owen Mulima

Owen Mulima is a lecturer in the Department of Religious Studies Education of the School of Humanities and Social Sciences at Kwame Nkrumah University (KNU). He holds a Cert in The Fundamentals of Digital Marketing from The Open University, India, Cert in Social Work, Dip Ed, BA Ed, and M Ed(Rel. Studies & Education) from the University of Zambia (UNZA). He teaches Religious Studies Education and Religious Education Teaching Methods and has published scholarly articles in the two areas.

Abstract

This paper explores the issue of witchcraft allegations in Zambia, with a focus on the perceptions of witchcraft and the impact of these allegations on individuals. In Zambia, it is common to hear of witchcraft allegations, and those accused of practicing witchcraft may face serious consequences, including physical violence. The paper examines the cultural and social beliefs that underpin perceptions of witchcraft in Zambia. While some people view witchcraft as a dangerous and harmful practice, others see it as a legitimate form of traditional healing and spirituality. The paper also considers the impact of witchcraft allegations on elderly individuals, who are often disproportionately targeted and may face physical violence and social exclusion. Through an analysis of qualitative data, including interviews with individuals who have experienced witchcraft allegations, the paper sheds light on the complex and multifaceted nature of witchcraft in Zambia. The findings highlight the need for greater understanding and dialogue around the issue of witchcraft and for efforts to promote tolerance and respect for cultural and spiritual diversity.

Key Words: allegations, Zambia, perceptions, impact, elderly individuals, cultural beliefs, social beliefs, physical violence, harmful practice, traditional healing, spirituality, tolerance, respect, cultural diversity, spiritual diversity.

Introduction

Witchcraft is generally defined as the ability of a person or group of people to cause harm to others by the use of supernatural powers (Hutton 2006, 211; Nyaga 2007, 247). Witchcraft in Africa has always aroused the curiosity of Western observers depending on whether they were missionaries, travellers, colonizers, or anthropologists. The phenomenon of African witchcraft was for the first time comprehensively elaborated by the British anthropologist Evans Pritchard (1976) who explains that, “Witchcraft is not only a physical trait but is also inherited. It is transmitted by unilinear descent from parent to child. The sons of a male witch are all witches but his daughters are .not, while the daughters of a female witch are all witches but her sons are not.” B Witchcraft is a topic that has long been debated and discussed in Zambia, a country located in Southern Africa. The practice of witchcraft in Zambia is a complex and controversial issue that has deep roots in the country's cultural and social traditions.

Witchcraft is widely believed to exist in Zambia, and its practice is associated with a range of social and spiritual issues. Many people believe that witchcraft is used to harm others, and those accused of practicing witchcraft may face serious social and legal consequences.

The beliefs and practices associated with witchcraft in Zambia are diverse and varied. While some people view witchcraft as a dangerous and harmful practice, others see it as a legitimate form of traditional healing and spirituality.

Despite the controversial nature of witchcraft in Zambia, it remains an important and widely discussed topic in the country's cultural and social discourse.

Demographics of Respondents

The demographics of the 24 respondents involved in the study were from seven

(7) provinces of Zambia :

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Perceptions & Practice of Witchcraft

Witchcraft is a complex and multifaceted phenomenon that has been perceived differently across cultures and periods. When asked if respondents have heard of witchcraft allegations in their districts/provinces, the 24 respondents answered :

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Some people perceive witchcraft as a bad practice that involves the use of supernatural powers to harm others or achieve personal gain. It is believed to exist in various forms across different cultures and religions. Some perceive it as a primitive practice that is mostly found in rural areas, and there may not always be proof of its existence.

However, some people may also practice witchcraft unknowingly or without intending to harm others. In some cultures, witchcraft is considered a component of Satanism, while in others, it is seen as a traditional or spiritual practice.

In African cultures, witchcraft is believed to be real and is often associated with traditional healing and spiritual practices. Some people believe that witchcraft is not visible to the physical eye and can only be perceived through spiritual or supernatural means. From a traditional African perspective, there is an undeniable connection between the material and spiritual worlds. This worldview supports the idea that there are spiritual reasons for all ordinary everyday occurrences (Mbiti 1990, 151).

There are also perceptions that witchcraft can result from excess jealousy and hatred. It is believed that some people may use witchcraft to harm others out of envy or spite.

Some people may believe that witchcraft can be good in the sense that it enhances production or brings good fortune to those who practice it. However, others may see it as bad as it can bring misfortunes to people who are not involved or intend to be harmed.

It's worth noting that while witchcraft is often associated with supernatural or spiritual beliefs, scientific evidence does not support the existence of supernatural powers or the effectiveness of witchcraft in causing harm or benefiting individuals. There is a belief that the practice of witchcraft exists in three broad categories; the benign, malignant, and benevolent. It is noted, however, that the line between them is rather thin. Udelhoven observes that “the borderline between harming and doing good can be thin. Umuti [medicine] can do harm if misappropriated. The moment that umuti is used to manipulate others, one has already moved into the shadow of practicing witchcraft,” (Bernard,2017).

Common Causes of Witchcraft

The perceived causes of witchcraft can vary widely depending on cultural and social contexts. Here are some common causes of witchcraft based on traditional beliefs :

1. Jealousy and Envy: In many cultures, it is believed that jealousy and envy are common causes of witchcraft. People may use witchcraft to harm those who they perceive as having something they lack, such as wealth, status, or love.
2. Revenge: Witchcraft can also be used for revenge. People may use it to harm those who have wronged them in some way or to seek justice for perceived injustices.
3. Protection: Some people practice witchcraft to protect themselves or their loved ones from harm. They may use it to ward off evil spirits or to protect against illnesses or accidents.
4. Spiritual or Religious Practices: In some cultures, witchcraft is associated with spiritual or religious practices. People may use it to communicate with spirits, ancestors, or deities or to perform rituals to achieve spiritual goals.
5. Tradition and Heritage: For some people, witchcraft is part of their cultural heritage and identity. They may practice it as a way to connect with their ancestors or to preserve their cultural traditions.

Impact of Witchcraft in Zambia

In numerous countries around the world, witchcraft-related beliefs and practices have resulted in serious violations of human rights including, beatings, banishment, cutting of body parts, amputation of limbs, torture, and murder. Women, children, the elderly, and persons with disabilities particularly persons with albinism, are particularly vulnerable. Despite the seriousness of these human rights abuses, there is often no robust state-led response. Often judicial systems do not act to prevent, investigate or prosecute human rights abuses linked to beliefs in witchcraft. This institutional failure perpetuates impunity (United Nations, 2023).

Witchcraft has had a significant impact on society in Zambia, particularly in rural areas where beliefs in witchcraft are more prevalent. Accusations of witchcraft can lead to violence and discrimination against those accused, as well as their families and communities. Witchcraft accusations can also have negative effects on the social and economic development of affected communities, as they can undermine trust and cooperation, and hinder progress towards common goals.

In addition to the direct impact on those accused of witchcraft, beliefs in witchcraft can also perpetuate gender inequalities, as accusations are often directed at women and girls. This can result in discrimination, exclusion, and violence against women and girls, further exacerbating existing gender disparities.

Efforts to address the impact of witchcraft in Zambia have focused on raising awareness and promoting education about the harmful effects of witchcraft accusations and related violence. Advocates for human rights and social justice have been calling for stronger legal protections for those at risk of being accused, as well as increased support for victims and their families. By addressing the root causes of witchcraft accusations and promoting a culture of mutual respect and cooperation, it is possible to reduce the impact of witchcraft in Zambia and promote greater social and economic development for all members of society.

As Dr. Leo Igwe, founder of Advocacy for Alleged Witches (AfAW), says, “Witchcraft accusations have a female face in Africa. The accused are predominantly elderly women, or widows. Witchcraft accusers usually target persons in weak socio-political positions, and widows populate this segment of society. When women lose their husbands, they become vulnerable and prone to being accused and persecuted for witchcraft. There have been cases where widows have been accused and subsequently attacked and killed in Ghana, Kenya, Nigeria, Malawi, Zambia, etc.

Carmel (2018) states that, “witchcraft is a hot topic in Zambia where the courts seem to deal with such matters more often than in many other countries”.Legally issues to do with witchcraft tend to be very tricky as shown by Bande, 2022:

Under Article 18(2) (a) of the Constitution of Zambia, all persons charged with a criminal offence are presumed to be innocent until proven or pleaded guilty ...there is no law in place which suggests that matters arising from an abrogation of this Act are to be only dealt with exclusively in the Local Courts administering African Customary Law. Therefore, the High Court of Zambia has original jurisdiction to hear a matter arising from abrogation of the Witchcraft Act. Given the descriptions of what the Act regards as the practices of witchcraft, it therefore follows that the prosecutor must prove his case that there was such practice in an attempt to discover stolen property (for example) and this must be done beyond all reasonable doubt. Doing so, however, becomes difficult because of the lack of definition of what exactly amounts to sorcery or the practice of witchcraft.

Witchcraft beliefs and accusations negatively impact family relationships as well as other networks of social relations (Akrong 2007, 58; and Harries 2012, 129­139).

Conclusion

It's important to note that while these are common perceived causes of witchcraft, there is no scientific evidence to support the existence of supernatural powers or the effectiveness of witchcraft in causing harm or benefiting individuals. It can therefore be argued that in Africa, the belief in witchcraft is a religio-cultural phenomenon. Elom Dovlo notes that “although the belief in witchcraft is part of traditional religious belief, Islam and Christianity in their development have accepted the worldview that supports the belief system by providing preventive and curative measures against witchcraft attacks and by neutralizing supposed witches” (Dovlo 2007, 66).

References

Akrong, Abraham. (2007). A Phenomenology of Witchcraft in Ghana. In Imagining Witchcraft: Witchcraft Beliefs and Accusations in Contemporary Africa. Gerrie ter Haar, ed. Pp. 53-66. Asmara, Eritrea: Africa World Press.

Carmel Rickard (2018). Judges Draw The Line In Witchcraft Case. African Lii. https://africanlii.org/article/20181128/judges-draw-line-witchcraft-case [Retrieved: 30/04/2023]

Dovlo, Elom. (2007). Witchcraft in Contemporary Ghana. In Imagining Witchcraft: Witchcraft Beliefs and Accusations in Contemporary Africa. Gerrie ter Haar, ed. Pp. 67-92. Asmara, Eritrea: Africa World Press.

Edward Evan Evans-Pritchard.(1976).Witchcraft, Oracles and Magic among the Azande, Oxford: Oxford University Press 1937

Hutton, Ronald. (2006). Shamanism: Mapping the Boundaries. Magic, Ritual, and Witchcraft 1(2):209-213.

Mbiti, John S. (1990). African Religion & Philosophy. Oxford, UK: Heinemann.

Udelhoven, Bernhard (2017). “Seeing Witchcraft,” Journal of Global Catholicism: Vol. 2: Iss. 1, Article 7. p.120-142. DOI: 10.32436/2475-6423.1024 https://www.vanguardngr.com/2022/06/intl-widows-day-2022-stop-accusing-widows-as- witches-group-begs-nigeria-other-africans/ [Retrieved: 30/04/2023]

United Nations (2023). Witchcraft and human rights Independent Expert on albinism. https://www.ohchr.org/en/special-procedures/ie-albinism/witchcraft-and- humanrights#:~:text=In%20numerous%20countries%20around%20the,of%20lim bs%2C%20torture%20and%20murder.

Yaiman Bande (2022).Witches get Stitches: Analyzing the Legal Framework of the Witchcraft Act, Cap 90 of the Laws of Zambia. https://www.linkedin.com/pulse/witches-get-stitches-analyzing-legal-framework- witchcraft-bande/ [Retrieved: 30/04/2023]

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