Witchcraft's Dual Power in African Politics

The Political and Spiritual Struggles in Ugandan Elections

In the small town of Mbale, Uganda, a political rivalry unfolded in a way that highlighted the deep-seated fears surrounding witchcraft and spiritual practices. Wilson Watira, a candidate for a seat in Uganda’s Parliament, described an encounter with his political rival at a funeral. When Watira extended his hand for a handshake, the man instead folded a piece of paper and handed it to him. Watira interpreted this as a sign of fear, suggesting that his opponent was worried about losing power or facing misfortune.

Watira, who leads a group representing Uganda’s Bamasaba people, sees such incidents as a reflection of the broader societal anxiety around witchcraft. In public, political campaigns often involve loud processions, cash incentives, and other showy tactics. But behind the scenes, many politicians turn to spiritual practices, including consultations with traditional healers and rituals aimed at securing victory.

This intertwining of politics and spirituality is not unique to Uganda. Across much of sub-Saharan Africa, Christianity is the dominant religion, yet many individuals also engage in traditional spiritual practices. This syncretism has led to tensions between religious leaders and those who practice both faiths. Church leaders often criticize the blending of Christian teachings with elements of traditional religion, which remains deeply rooted in many communities.

Fear of Witchcraft in African Politics

Witchcraft and spiritual beliefs have long played a role in African politics, often fueling intense rivalries and conflicts. In South Sudan, Vice President Riek Machar believes he is the prophesied leader destined to unite his country. His belief in this prophecy has influenced his political ambitions, even as the nation continues to grapple with war and instability.

In Kenya, recent anti-government protests in Nairobi were partly attributed to concerns over supernatural forces. Some protesters claimed they felt disoriented near the presidential residence, suspecting an evil spell cast in favor of President William Ruto. Additionally, Ruto faces criticism for building a church within the statehouse, which some view as an ominous symbol.

Zambia provides another example, where two men are currently on trial for allegedly practicing witchcraft and possessing charms meant to harm President Hakainde Hichilema. Hichilema himself was once accused of witchcraft by his predecessor, Michael Sata, who claimed that charms from Hichilema’s home region were particularly powerful.

Magical Campaign Advice and the Role of Traditional Healers

In Uganda, the influence of traditional healers extends beyond personal matters and into the realm of politics. Many candidates rely on these practitioners for guidance, believing that their spiritual insights can secure electoral success. Steven Masiga, a researcher and cultural leader in Mbale, noted that traditional healers are now reaping significant financial benefits from politicians.

Masiga pointed out that some candidates even allocate a portion of their campaign funds to pay for the services of these healers. “Voters may change their minds, but witch doctors never let you down,” he said. He recounted a story of a local politician who, following the advice of a witch doctor, skinned a goat alive before an election and ultimately won.

Ugandan President Yoweri Museveni, who has been in power for over four decades, has publicly expressed respect for traditional healers. In a speech last year, he recalled performing a ritual involving jumping over a slaughtered chicken during the bush war that brought him to power in 1986. Museveni acknowledged the strength of traditional religion and urged religious leaders to avoid antagonizing its practitioners.

Despite this acknowledgment, many Ugandan politicians keep their relationships with traditional healers secret, fearing ridicule. However, there have been instances where prominent figures have been seen entering shrines, drawing criticism from religious leaders.

A Traditional Healer’s Perspective

In Mbale, traditional healer Rose Mukite runs a shrine where she offers her services to clients from across the region. Her practice involves shaking calabashes, tossing cowrie shells, and using a tobacco pipe to divine the future. Mukite claims she gained her spiritual authority after being possessed by a spirit in 1980.

She charges a small fee for her services, offering remedies such as chewing tree bark to protect against calamities like imprisonment. While she admits that her methods are not always successful, she believes in their value. “I can’t say I succeed with everything,” she said. “Just like in the hospital when death comes.”

Balancing Faith and Politics

Peace Khalayi, a Catholic running for a parliamentary seat representing women in her district, has faced pressure from supporters to engage in traditional rituals. She campaigns among Muslims and Seventh-Day Adventists and is open to paying homage to village elders. However, she refuses to participate in livestock sacrifices, which she views as incompatible with her faith.

Khalayi acknowledges the fear that many politicians feel about their opponents’ potential use of witchcraft. “Definitely the fear is there,” she said. “When you have an opponent, you may want to be open with them, but it is just in us that you cannot openly engage with your opponent.”