Talk:Witchcraft in Africa

Possible lead improvement?

African witchcraft is a multifaceted and intricate phenomenon that finds its roots deeply entwined with the diverse cultures and regions across the continent. This intricate tapestry of belief systems and practices has evolved over millennia, adapting to the ever-shifting socio-cultural landscape of Africa. Witchcraft in Africa is not a monolithic concept; rather, it embodies a spectrum of beliefs and practices, ranging from the positive associations with traditional healers who employ natural remedies and rituals for healing and guidance to the negative connotations of malevolent witchcraft often blamed for causing harm and misfortune within communities.

Misunderstandings and misconceptions about African witchcraft have been perpetuated, largely due to a tendency among Western scholars to view it through the lens of comparative European witchcraft studies. While some colonialist efforts sought to eradicate witch hunting by introducing legislation against accusations of witchcraft, some African countries have, paradoxically, formalized the recognition of witchcraft through legal frameworks, inadvertently encouraging the persecution of suspected witches. These complexities and contradictions underscore the profound role that witchcraft beliefs play in shaping social dynamics and influencing how African communities address challenges and seek spiritual assistance.

Accusations of witchcraft, particularly targeting women and children, have led to grave consequences, including violence, abandonment, and even death. Some individuals, including pastors, have exploited these beliefs for personal gain, leading to further harm and abuse. Understanding African witchcraft's historical roots, diverse forms, and regional variations is crucial for appreciating its role in shaping social dynamics and addressing the challenges associated with these beliefs and practices.

Discuss? Skyerise (talk) 19:07, 1 September 2023 (UTC)

woops, didn't read this and made edits to the lead myself

I removed 3 paragraphs which didn't feel relevant (I tried to add them to another place but for some reason it didn't work)

I am new to editing so I will just put them here in case someone figures out how to incorporate them-

In many African societies, traditional healers and traditional medicine play a vital role in the spiritual and physical well-being of individuals and the community. These individuals and their practices are referred to by different names in different cultures, such as sangoma or inyanga (Southern Africa), juju (West Africa), or Dibia (Nigeria), among others.

A traditional healer is viewed as a spiritual guide who communicates with spirits, ancestors, and deities on behalf of the community to diagnose, treat physical, emotional, and spiritual illnesses.

The traditional healers use a combination of medicinal plants, herbs, massage, and spiritual rituals to heal their patients. They also offer advice, counseling, and interpret dreams, and offer guidance on how to live a healthy and balanced life. ThatApollo777 (talk) 16:50, 2 September 2023 (UTC)

as for the New suggested lead, I would say the last paragraph should be changed to 1) Cite some sources, 2) appear less opinionated ThatApollo777 (talk) 16:52, 2 September 2023 (UTC)

Witchcraft in Africa

Witchcraft in Africa is a complex and diverse topic. It varies across different cultures and regions. It often involves the belief in supernatural powers and the ability to manipulate them. Some practices focus on healing, while others are associated with harm. It's important to approach the topic with respect and cultural sensitivity. Willecrack (talk) 05:44, 4 September 2023 (UTC)

Possible references for non-malevolent witchcraft

Given the substantial focus on malevolent witchcraft there is a striking imbalance in coverage. These references need closer checks for reliability, but appear so at first glance;

• Nnamdi Azikiwe Journal of Philosophy, Vol.12(2), 2021, WITCHCRAFT IN AFRICA: MALIGNANT OR DEVELOPMENTAL? BY Iniobong Daniel Umotong Ph.D https://www.nigerianjournalsonline.com/[1]

"This substance is believed to be red, black, or white, and it can be good or bad (Parrinder, 1963: 136).The good and bad witchcraft are similar to the Annang black and white counterpart to which we shall turn later."

"The Annang identify two kinds of witchcraft-Black (Anweewen) and White (Afia). The purpose of Black witchcraft is to commit evil, while the white is to cure aliments and possible find solution to social calamities. The ones who engage in destructive and diabolical acts, such as bewitching and killing their victims, bewitching"

"One can become a Black witch accidentally. One way is through seeking to acquire White witchcraft but instead got the Black type. Another way, as one interviewee from a village not affected by the 1978-79 witch purge noted about several people in his and other neighboring villages who were Black witches without their being aware of it, was that the persons who prepared the witchcraft substance made a mistake. The result was that instead of being White witches the initiates are Black witches."

• AFRREV, VOL. 9(3), S/NO 38, JULY, 2015 African Research Review; Socio-Missiological Significance of Witchcraft Belief and Practice in Africa, by Gbule, Ndidi J. and Odili, Jones U. DOI: http://dx.doi.org/10.4314/afrrev.v9i3.9

"He states that a witch has a physical substance innate to the body wherein lies their mystical power, which according to Harwood (1970, p. 69) is morally neutral."

"Mbia Idiong, as we shall see, are well versed in both good and bad medicines and may as well be witches. The ethic of their profession, however, compels them not to use bad medicine against their clients. They depend for their livelihood on their ability to provide good medicine and attract customers. Because of the fear posed by witchcraft and other malevolent forces, most Ibibio – young and old, male and female, wealthy and poor, educated and uneducated – resort to the use of good medicine (or turn to spiritualists) for charms to protect themselves from jealous foes."

- Darker Dreams (talk) 02:10, 24 September 2023 (UTC)

While I'd question the general academic validity of this, as a general source it seems well constructed to provide a deep and full view of both the positive and negative aspects of African witchcraft. Albeit, it does so with a potentially problematic eye to using that knowledge for missionary work. However, it seems to be making a concerted effort at accuracy and completeness in understanding existing beliefs and worldviews to be addressed. [2] Cultural Foundations for Fear of Witchcraft in Africa, BRUCE L. BAUER, Journal of Adventist Mission Studies, Vol. 13 [2017], No. 1, Art. 2 - Darker Dreams (talk) 04:17, 24 September 2023 (UTC)

"When many of the Lele converted to Roman Catholicism in the late twentieth century, they promptly declared the native religion to be that of Satan and its priests witches." Hutton, The Witch pg 33 - Darker Dreams (talk) 09:53, 27 September 2023 (UTC)