Witchcraft: it is a word that conjures up many images. It can be an image of a green-skinned woman with a pointy hat cackling while flying on a broomstick; it could be an image of a group of peaceful people in the wilderness at night, reciting the Wiccan reed; or it can be an image of an accused 17th century European burned at the stake. The image the word conjures depends on each individual and their society's perspective. Among Africans there is a completely unique view of witchcraft, one that both frightens yet captivates African society. While learning about African witchcraft, certain questions have to be answered. Is Witchcraft a positive or negative phenomenon? Where does witchcraft come from? How does one become a witch? What exactly do witches do? How are witches stopped? These are complicated questions with complicated answers.
So what is the African view of Witchcraft? Is witchcraft a positive or negative phenomenon to an African? This is a tricky subject. Abraham Akrong writes that the problem with the concept of witchcraft is that in popular usage, witchcraft could be either good or evil. In talking specifically about the people of Ghana, Akrong says that witchcraft is often associated with negativity but also states there is an equally strong view that it can be used for positive action. Akrong comes to the conclusion that among the peoples of Ghana, witchcraft is a force that is neutral in nature; it is neither bad nor good but depends completely on the individual manipulating this force to his or her will.
In the work of Henrietta L. Moore and Todd Sanders, these scholars seem to agree with what Akrong says; that witchcraft can not truly be defined as good or evil in the African context, but they also point out that when witchcraft is spoken of one is usually referring to something of a "nefarious sort".
Evans-Pritchard's work on Witchcraft among the Azande is considered to the most important and extensive work about African Witchcraft ever. In fact Moore and Sanders refer to it as an “anthropological benchmark”.
If one was to look at Evans-Pritchard's work to answer whether witchcraft is a positive or negative force one would find it best stated in the way he defines witchcraft. He states that witchcraft is a “supposed psychic emanation from witchcraft-substance which is believed to cause injury to health and property”.
Mbamo writes that among the Vagciriku people “The aim of this practice is harmful. There is nothing good in urodi (witchcraft). Everything about it is evil. People tend to look down on urodi.”
Yet, Mbambo and Evans-Pritchard's work was about those individual cultures, not all of the African people. Bongmba's writings on the concept of witchcraft power (tfu) in Cameroon states quite clearly that this power can be used in a positive or negative manner.
On the subject of mystical forces (of which Witchcraft is one type) among the Mupun people, Danfulani writes that “mystical forces are conceived according to their utility, that is whether they are seen as positive or negative agents. This duality depends on who is handling or feeling the impact of the particular magical force being manipulated”. 7 Later, Danfali writes that the Mupun consider Sot (as witchcraft is known among the Mupun) to be inherently evil.
Whatever the case, one must then come to the conclusion that the nature of whether or not witchcraft is inherently evil is one of ambiguity. It is a question in which its answer depends on where one is in Africa and the African society one is viewing the question from. To some it is a force that can be used for evil and good, for others it is plain and simply evil. One thing is clear though, no where in Africa is it something that is plain and simply good. There is always some negative aspect to witchcraft.
One then has to ask what then witchcraft is to Africans? Once again we are left with a complicated answer that depends on where in Africa one is referring to. An entire chapter in Evans-Pritchard's book is dedicated to what witchcraft is. He states that “witchcraft is a substance in the bodies of witches…it has been described to me as an oval blackish swelling or bag in which various small objects are found.”
Evans-Pritchard goes on to describe the different theories and ideas about where exactly this substance is found in the body, but it is quite clear from these statements that to the Azande people: witchcraft is a literal physical substance that can be viewed with the five senses. Is this true among all African peoples? Bongmba stated that “People believe in good and evil spirits, and that the latter can provide people with negative power.”
