Witchcraft (and Protection from Witchcraft)

An inyanga

Mr. Zondi becomes an inyanga, pp.90ff• Julio Clemente’s question• His own sickness in young adulthood in 1962: “That was when I

was called” • Ancestors direct his healing• Apprenticeship to a senior inyanga

– Learning to communicate with spirits in protected circumstances– Drumming to learn to control the spirit – Learning about medicinal herbs– Learning rituals

• Then his training is taken over directly by his ancestors, particularly his great-grandfather

• His pathway to training his credentials, p. 94• How does this compare to training for medical professionals?

Does Mr. Zondi’s treatment work?A) What does Madumo think?

B) What do we think ails Madumo?

Where else could he seek help?

• Questions by Natalie Rivera, Nadean Hall, Anon

Witchcraft as Modern

• An increase post-apartheid (1994): why?

• Question by Angela Errigo

• Just “ignorant” people believe? Or “educated” people also? p. 74

• Innovations in herbal concoctions, including use of “modern” substances, p. 184

• Calling on herbalists from other traditions: may have even greater power for being from farther away

Consequences of Seeing Witchcraft as Superstitious:

Witchcraft and Political Authorities

• Question by Isatu Whyte• Mr. Zondi contrasts the past and

the present, p. 129• Colonial and postcolonial state

does not recognize witchcraft and suppresses witchcraft accusations; no public forum by which these rumors might be evaluated.

Adam Ashforth’s Role

• Questions by Violeta Daninska, McKayla Justice, and Janice Ngo