An Interview with
A Witch

Anonymous: I am doing research for a potential documentary on African Witchcraft in South Africa. I would be interested to speak to you about how you feel the Witchcraft Suppression Act affects African 'Witches' (in all their 'categories': Sangomas, Inyangas, Isikathis...). What are your thoughts on traditional Witchcraft in South Africa?

Damon: If you engage in conversation with registered iSangoma's (diviners) and nYanga's (herbalists) who will discover that they do not define what they do as 'Witchcraft' and do not self-define as 'Witches'. They prefer to be identified as Traditional healers. My work with the South African Pagan Rights Alliance has given me the opportunity to engage with Traditional healers associated with the Traditional Healers Organisation (THO) and this is something I have discussed at some length with Phephsile Maseko (THO National coordinator). Whilst we have not always agreed, we do agree that Traditional healers, i.e. isangomas and inyangas are not Witches.

As for the mThakathi (Isikathis?) - the word is used as a direct translation for the english word 'Witchcraft'. This is, in my opinion, an incorrect translation, as the concept of Witchcraft inherited by traditional African cultures in S.A. is a product of Christian colonialism. Traditional healers will acknowledge this prejudicial origin, but will stop short of condemning Witch-hunts for fear of being accused of being Witches themselves. Again, in my opinion, the only true African Witches in S.A. are those citizens who self-define as Witches and who call what they do Witchcraft. I am an African Witch by virtue of being a Witch who was born in Africa.

There are many different types and forms of magical practice. The South African Pagan Rights Alliance has made a very clear distinction between Witchcraft (a practice and belief system that originated in Europe) and traditional African magic.

The Witchcraft Suppression Act of 1957 was created by the apartheid government to suppress traditional African practices today associated with Traditional healers. The drafters of the Act were themselves Christians and therefore biased against Witchcraft (the urban legend) - hence the use of this word to distinguish 'traditional healers' whose practices they sought to suppress.

The South African Pagan Rights Alliance (SAPRA), together with both the S.A. Pagan Council (SAPC) and the THO has already lodged an appeal for the repeal of the Act, with the Law Reform Commission, on the grounds that the Act criminalizes S.A. citizens on the basis of prejudicial belief. The Act contradicts several clauses of the Bill of Rights, including freedom of religion and association. We are currently waiting for a decision from the Law Reform Commission.

Anonymous: "As far as I see it, hundreds of people are murdered every year as a result of being accused of witchcraft or of being bewitching people for various reasons. What do you think of this?"

Damon: 'A Pagan Witches TouchStone' documents Witch-hunts in S.A. in several provinces between 1980 and 2007, examines what I believe to be the underlying belief systems that motivate witch-hunts, explores what government attempted to do to remedy the situation in the 1980's and 1990's, and covers in brief issues relating to the Witchcraft Suppression Act of 1957 and the recent Mpumalanga Witchcraft Suppression Bill of 2007. It also introduces Witchcraft from a Pagan perspective. 'Witchcraft: A study in bias, prejudice and discrimination' details the failures of government intervention in the 1980's and 90's.

Witch-hunts in S.A. are tragic. Commissions of enquiry showed that citizens accused of Witchcraft or of bewitching others were innocent of the accusations made against them. I need to emphasize that actual self-defined Witches (i.e. Pagan Witches) have not (yet) been the victims of these Witch-hunts. The Witch-hunters aren't looking for the real Witches at all. They are simply making spurious allegations against their neighbors and members of their own family, for any number of reason.

Of course those of us who actually are Witches by self-definition are naturally concerned that Witch-hunters may be looking for a scapegoat and we're not about to fulfill that role for anyone. The loss of innocent life (in the name of 'Witchcraft') is horrifying. Witches in this country have chosen to stand and be counted among the living, to advocate for an end to Witch-hunts and a reformation with regard to the general prejudicial understanding of what Witchcraft is in both traditional and Christian society. It keeps me awake at night and it has been the focus of my concern as Director of the South African Pagan Rights Alliance since at least 2004. I keep a record of cases of Witch-hunts (not only in S.A. but also from the rest of Africa and India where Witch-hunting targets both women and children with the same regularity as it does in Africa) that have been published in the press or online media and I add to that list every single week. Do a search on 'Witchcraft' in both M&G online and News24.com and you'll get some idea.

Anonymous: Why isn't this a bigger issue in the eye of the media?

Damon: I can make an informed guess. The media does cover Witch-hunts and Witchcraft but the stories themselves are not given prominence. I suspect, as I have explained in my second paper [Witchcraft: A study], that the overwhelming cultural and religious bias against Witchcraft (or at least against what people generally perceive Witchcraft to be) is at least in part a reason why they are not given the attention they deserve. Traditional cultures view Witchcraft as dangerous, something to be ashamed of and not to be spoken of except perhaps in whispers.

Anonymous: What does government do about this?

Damon: [Ref. 'TouchStone' chapter one - Ralushai Commission and Commission on Gender Equality] Since these commissions of enquiry in the 1980's and 1990's the northern provinces have attempted to draft Witchcraft Suppression legislation. Whilst their intent was certainly to bring an end to Witch-hunts they inadvertently reinforced an already institutionalized bias against Witchcraft. After all, Witches are not being implicated in any criminal activities and are neither the victims nor the perpetrators of Witch-hunts, so why suppress Witchcraft?

I believe their approach to attempting to deal with this is biased because they have not challenged the prejudicial stereotypical portrayal of Witchcraft and Witches which informs their decision making. This bias is, I must stress, already institutionalized in legislation, cultural beliefs and religious doctrines. No-one wants to hear that what they actually think they know about Witchcraft is nothing but urban legend that has been reinforced by law, belief and hearsay.

Anonymous: What do the police do about this?

Damon: Since the disbanding of the Occult-crimes unit I am not aware of any new initiative undertaken by the SAPS to end Witch-hunts. Remember that police officers themselves may believe that the prejudicial stereotype of Witchcraft is in fact true and may be reluctant to be pro-active in stemming the causes of Witchcraft accusations. many may not even believe that Witchcraft is real, or may be under the mistaken impression that Witchcraft is synonymous with Satanism, which it is not.

Anonymous: Why do the public stand for it?

Damon: Fear of the unknown is a powerful impulse. Perhaps citizens don't want to be reminded that people are being killed because of allegations of Witchcraft. Crime statistics do not record incidences as Witch-hunts so it would be easy to assume that they just don't happen. Citizens also don't want to accept that Witchcraft is real and that real Witches have a right to be heard in defense of our religion and its practices.

Anonymous: What, in your opinion, is the solution?

Damon: [Refer to: 'Witchcraft: A study' - conclusion (page 22-), and 'TouchStone' conclusion (page 62-)] The South African Pagan Rights Alliance has appealed (2007 & 2008) to all relevant stakeholders (Commission of Gender Equality, Human Rights Commission, Dept. Justice and Constitutional Development) to convene a new Commission of Enquiry to investigate all related matters. We have never received a response from any of these org.'s despite repeated reminders. I take this to mean that whilst we may be permitted to exist, we have no right to be heard.

Anonymous: Does / can the suppression bill work?

Damon: The Witchcraft Suppression Act of 1957 failed to stem Witch-hunts. Instead, it may have fueled these by portraying Witches as a danger to communities. This was confirmed by both commissions of enquiry mentioned. Legislation against Witchcraft throughout Africa has failed to prevent Witch-hunts because these proceed on the premise that Witchcraft is either - not real, or - real and dangerous.

In South Africa the third perspective, that Witchcraft is indeed a religion and not, as is most often believed, a stereotypical taboo, should provide a mediating perspective on the subject, if people are prepared to listen. Institutionalised prejudice is often difficult to transform.

Anonymous: Does Witchcraft work in the sense of it's understanding by the people who believe in it?

Damon: The belief in the efficacy of traditional forms of healing (which do not employ magic or Witchcraft), and the belief in the efficacy of Witchcraft is exactly that - a belief. One either believes, as example, that a God exists or one does not. Belief does not require proof, just faith. Most, but not all Pagans, but especially Witches practice or employ natural sympathetic magic and magic ritual.

Loosely defined, magic (we believe) is the practice of harnessing the energy that exists in the natural world for a specific purpose. A magical practitioner, whether he or she is a Witch, Druid, Shaman or Magician, regards magic as a natural and neutral force of Nature. Witches believe in the efficacy of magic as practiced by Witches (natural sympathetic magic). We believe that true spiritual religious ritual is by nature magical, both in its ability to manifest the practitioners will in consensus reality and in its ability to induce visions of healing and transformation.

Anonymous: When do you think you will have an answer to your appeal for the repeal of the Witchcraft Suppression Act?

Damon: I have been informed by SALRC that the appeal will be heard by the Commission during it's second sitting in 2009. I don't know when that is scheduled to take place.

Anonymous: What do you think are the most important general aspects/concerns regarding Witchcraft in the "Traditional South African" sense?

Damon: I am assuming that by "traditional South African" sense - you are referring to traditional African beliefs about Witchcraft? I deal with this in both 'TouchStone' and 'Witchcraft: A Study' by examining how traditional African and current African definitions of Witches / Witchcraft stereotypes alleged Witches as evil, dangerous and deceitful by birth, employed in service of the devil, and responsible for every misfortune imaginable, including HIV/AIDS and "muti murders". None of this is true. It is based largely on historical hearsay, folklore and urban legend.