Most
people believe that the persecution of “witches” reached its height in
the early 1690s with the trials in Salem, Mass., but it is a grim
paradox of 21st-century life that violence against people accused of
sorcery is very much still with us. Far from fading away, thanks to
digital interconnectedness and economic development, witch hunting has
become a growing, global problem.
In
recent years, there has been a spate of attacks against people accused
of witchcraft in Africa, the Pacific and Latin America, and even among
immigrant communities in the United States and Western Europe.
Researchers with United Nations refugee and human rights agencies have
estimated the murders of supposed witches as numbering in the thousands
each year, while beatings and banishments could run into the millions.
“This is becoming an international problem — it is a form of persecution
and violence that is spreading around the globe,” Jeff Crisp, an
official with the United Nations High Commissioner for Refugees, told a panel in 2009, the last year in which an international body studied the full dimensions of the problem. A report that year from the same agency and a Unicef study in 2010 both found a rise, especially in Africa, of violence and child abuse linked to witchcraft accusations.
More recent media reports suggest a disturbing pattern of mutilation and murder. Last year, a mob in Papua New Guinea burned alive a young mother, Kepari Leniata, 20, who was suspected of sorcery. This highly publicized case followed a series of instances over recent years of lethal group violence against women and men accused of witchcraft.
“These are becoming all too common in certain parts of the country,” said the prime minister, Peter O’Neill. Last year, Papua New Guinea finally repealed
a 1971 law that permitted attackers to cite intent to combat witchcraft
as a legal defense. But progress is slow. Although the police charged a
man and woman in connection with the 2013 killing of Ms. Leniata, no
one has faced trial, a fact that drew protest from Amnesty International in February.
One
of the ugliest aspects of these crimes is their brutality. Victims are
often burned alive, as in Ms. Leniata’s case and a 2012 case in Nepal; or accused women are sometimes beaten to death, as occurred in the Colombian town of Santa Barbara in 2012; or the victims may be stoned or beheaded, as has been reported in Indonesia and sub-Saharan Africa.
It
is tempting to point to poverty in the developing world, as well as
scapegoating, as the chief causes of anti-witch attacks — and such
forces are undoubtedly at work. But while Africa and the southwestern
Pacific have a long history of economic misery, much of this violence,
especially against children, has worsened since 2000. The surge suggests
forces other than economic resentment or ancient superstition.
In
some communities, it is chiefly young men who take on the role of witch
hunters, suggesting that they may see it as a way to earn prestige by
cleansing undesirables and enforcing social mores. That many of the
self-appointed witch hunters are men highlights another baleful aspect
of the phenomenon: The majority of victims are women. The Rev. Jack
Urame of the Melanesian Institute, a Papua New Guinean human rights
agency, estimates
that witchcraft-related violence there is directed 5 to 1 against
women, suggesting that witchcraft accusations are used to cloak
gender-based violence.
Another
factor, particularly in Central Africa and its diaspora communities, is
the advent of revivalist churches, in which self-styled pastor-prophets
rail against witchery and demon possession. They often claim to
specialize in the casting out of evil spirits, sometimes charging for
the service. Many of those congregations have emerged from Western
evangelizing efforts.
One of Nigeria’s most popular Pentecostal preachers, Helen Ukpabio,
wrote that “if a child under the age of 2 screams in the night, cries
and is always feverish with deteriorating health, he or she is a servant
of Satan.” As that implies, children in those communities are
especially likely to be identified as possessed. The United Nations
Office of the High Commissioner for Human Rights reported
that most of the 25,000 to 50,000 children who live on the streets of
Kinshasa, the capital of the Democratic Republic of Congo, were
abandoned by family members who accused them of witchcraft or demonic
possession.
The
etiology of this epidemic is complex, but human rights observers point
to overpopulation, rapid urbanization and the hardship of parents forced
to relocate to seek work, as well as the sheer stresses of raising
children amid dire poverty. Superstitions are stoked by local “healers,”
who charge parents to exorcise evil spirits.
Witch
hunting is far from limited, however, to acts of sadistic vigilantism
or profiteering. Some legal systems even sanction the killing of accused
witches.
In 2011, courts in Saudi Arabia sentenced a man and a woman, in separate cases, to beheading after convictions for sorcery. In 2013, Saudi courts sentenced two Asian housemaids to 1,000 lashes and 10 years in prison on charges of casting spells against their employers.
A
Lebanese television psychic, Ali Hussain Sibat, was arrested in 2008,
while on pilgrimage to Medina, by the Saudi religious police for hosting
a television show in his native Lebanon, “The Hidden,” where he would
make predictions and prescribe love potions and spells. After an outcry
by Amnesty International and others, the Saudi courts stayed Mr. Sibat’s
execution by beheading, but sentenced him in 2010 to a 15-year prison
term.
As in Africa, the wave of anti-witch activity in Saudi Arabia is fairly new. The Saudi religious police devised an Anti-Witchcraft Unit
in 2009, resulting in the arrests of 215 alleged “conjurers” in 2012.
Some observers attribute this sudden interest in witchery to the royal
family’s attempts to appease its religious inquisitors by keeping them
busy targeting a handful of vulnerable individuals.
A
final motive driving modern witch hunting may be more venal than
spiritual: The police in Indonesia, where there were about 100 suspected
witch killings in 2000, point
to fraud and graft directed against vulnerable women, who, lacking
family or community protection, fall prey to banishment or murder on
slim pretexts, while their homes and property are seized by their
accusers.
Globalization
means that paranoia over black magic and spirit possession are no
longer confined to developing nations. Mass migration has made this a
pervasive problem. In January, a Queens, N.Y., man was arrested
for beating to death with a hammer his girlfriend, Estrella Castaneda,
56, and her daughter, Lina Castaneda, 25; Carlos Alberto Amarillo told
the police that the women were “witches,” who had been “performing
voodoo and casting spells” on him. (Voodoo, more properly known as
Vodou, is an authentic Afro-Caribbean faith based in deity worship and
ritual, practiced in New York and many American cities. Other belief
systems that retain or reinvent ancient nature worship and spell
practices sometimes go under the names of Wicca or neo-paganism.)
It
has not been confirmed whether the Queens victims had ties to Vodou
(neither they nor the suspect were Afro-Caribbean). Accusations like
those made by Mr. Amarillo, who is under psychiatric evaluation, often
prove unreliable or are misreported in a sensationalist way. But the
theme has nonetheless become alarmingly familiar in Western news
coverage.
In 2012, The Guardian reported
that London police had during the last decade investigated 81 cases of
“ritual abuse” of children accused of possession or witchcraft, a
phenomenon that British social agencies fear is on the rise, particularly within African immigrant communities. In 2010, a 15-year-old boy, Kristy Bamu,
was tortured and killed in East London by his older sister and her
boyfriend, both Congolese, who had accused him of sorcery after he wet
his bed. In the wake of that case, the British police started to receive
special training on witchcraft-related abuse.
Because
anti-witch violence is rooted in the belief systems of traditional
societies, it would be easy to slip into the fatalistic view that this
crisis is a tragic repetition of ancient aggressions. But where local
superstitions explode into violence or migrate across a wide range of
settings and societies, we can and must act.
Western
branches of Pentecostal and charismatic Christian congregations must
work closely with the more fervent ministries of their denominations
among African and immigrant communities to foster an understanding of
how “exorcisms” can spiral into deadly abuse. No African congregation
wants to feel dictated to by the West, but there is a place for exchange
and cultural pressure. Western ecclesiastical bodies can specifically
enact prohibitions against for-profit exorcisms.
Laws
should be enacted against accusing children of witchcraft throughout
the countries of Africa and the southwestern Pacific, as one Nigerian
state has already done. And countries like the Solomon Islands that still criminalize witchcraft should strike down those statutes.
Police
indifference to crimes of witch hunting must also be tackled,
especially in societies where police officers themselves may share in
traditional beliefs about “black magic.” A 2012 British government report
on combating faith-based violence against children provides a valuable
guide to instructing the police on signs of abuse, asking religious
leaders to condemn violence and protecting vulnerable witnesses.
Legal efforts must be paired with increased social awareness. In a promising model, a 2010 Oxfam International report
noted that some Catholic parishes in Papua New Guinea have been
teaching congregants about the natural causes of death and illness
(common triggers for anti-witch paranoia), providing shelter to accused
witches and denying the sacraments to those who accuse others of
sorcery.
Crucial,
too, is that the United Nations and international human rights
organizations start compiling yearly statistics on these crimes. We’re
severely hampered in understanding the scale of this crisis when our
most recent global data are already five years out of date.
Most
important, witchcraft-related violence should be branded as hate crimes
by international courts and by all jurisdictions where anti-hate
statutes exist. This is vital to gaining wider recognition of this
criminality and preventing it.
In
too many places, the accusation of witchcraft has become an incitement
to mob violence. It is time to lay the ghosts of Salem to rest.
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