The IT team at Makerere University is overwhelmed by the high number of logins to listen to a PhD defense on contesting witchcraft regulation in Zimbabwe. The topic of defense has attracted several people, both in academics and members of the public, legal experts, human rights activists, and international observers interested in the socio-political implications of the research.
This comes at a time when witchcraft and its regulation in Zimbabwe remain a unique, culturally sensitive, and often controversial subject. Topics surrounding witchcraft regulation in Zimbabwe have, over time, drawn a global audience, including anthropologists, historians, and sociologists, resulting in more attendees than anticipated.
In his defense, Samuel Nyasha Cikowerwo addressed issues related to colonial legacies, indigenous beliefs, and human rights, which could create significant interest, especially if it challenges or critiques current laws or practices.
“Uroyi is a complex and fluid concept. An important archive to understand how Madzimbabwe make sense of the supernatural and construct the ideas of justice and punishment,” Nyasha said.
“Open this subject to discussion and avoid exoticizing Africa. I implore you to use culturally contextual terms, renew interest in Madzimbabwe knowledge systems and institutions of justice,” he added.
Witchcraft in Zimbabwe
Witchcraft was recently regulated in Zimbabwe, though in a complex and evolving legal and social context. However, it’s regulation is historically rooted in both colonial and post-colonial legal frameworks.
During the British colonial period, the Witchcraft Suppression Act of 1899 was introduced. This law criminalized accusations of witchcraft and traditional practices associated with witchcraft. It was aimed at suppressing indigenous beliefs and practices that the colonial authorities viewed as superstitious or disruptive to the colonial legal order.
The act made it illegal to accuse someone of practicing witchcraft, perform or claim to have performed acts of witchcraft and use objects associated with witchcraft.
After Zimbabwe gained independence in 1980, the Witchcraft Suppression Act remained in force, although many viewed it as an outdated colonial relic. The law was seen as disregarding the reality that belief in witchcraft and its practice remained widespread in Zimbabwean culture.
In 2006, Zimbabwe amended the Witchcraft Suppression Act to align more closely with cultural beliefs and practices. The revised law recognized the existence of witchcraft but made it illegal to use witchcraft to cause harm.
It essentially decriminalized the belief in witchcraft while still maintaining provisions against harmful practices. This amendment acknowledged the cultural significance of witchcraft in Zimbabwe but sought to balance it with modern legal standards.
Today, the regulation of witchcraft in Zimbabwe remains a contentious issue. Beliefs in witchcraft are deeply embedded in some communities, leading to frequent accusations and conflicts. However, the legal system still struggles to regulate such matters, as witchcraft beliefs do not fit neatly into Western-style legal frameworks.
The amended law tries to respect cultural traditions while preventing abuses, such as false accusations, violence, and social disruption.
