What Kind of Magic Has Been Governing Zambia Since 1914?

In Zambia, the fact that the Witchcraft Act imposed by British colonizers in 1914 is still in force has recently become a topic of debate again. Two people were sentenced to two years in prison each for allegedly attempting to kill President Hakainde Hichilema using witchcraft. The claim that the president could have died within five days if the spell had been successful was as striking as the "evidence" used: a live chameleon, a piece of red cloth, white powders, and an animal tail.

Shortly before this incident, rumors had spread across the country that Hichilema himself was preparing a spell using parts from the corpse of his predecessor, Edgar Lungu. Such rumors reveal how witchcraft functions on the political stage and expose the contradictions between colonial legacy and modern law in Zambia.

Witchcraft as an Economic Sector

Before colonialism, the authority of chiefs or kings was based on supernatural powers. After independence, the belief that politicians possessed "invisible powers" persisted.

In today's Zambia, witchcraft has transformed from a cultural practice into an economic tool. Magic is at the very heart of daily life. On fabric banners visible from villages to the streets of the capital, Lusaka, witches who introduce themselves as "doctors" or "healers" promise miracle solutions to desperate people. Services like curing infertility, finding jobs, bringing back an old lover, recovering lost items, or gaining wealth create a huge market, especially during times of economic uncertainty. Those who believe they cannot achieve their desires through hard work, patience, and legitimate means turn to the "invisible powers" offered by witchcraft to alleviate their anxieties and try to get what they want the easy way.

The market is not limited to witches. Herb sellers, talisman makers, spirit summoners, and fake religious leaders also profit from this sector. At times, extensive fraud networks are organized around this structure.

The concept of the "witchcraft economy," developed by John Comaroff, confirms that accusations of witchcraft in Zambian society and politics are not merely remnants of traditional beliefs, but a reflection of the inequalities and uncertainties of the neoliberal era.

Witchcraft does not only serve as a magic wand for achieving "innocent" or "understandable" desires. People make sense of wealthy individuals, successful or failed politicians, various illnesses, misfortunes, and even certain social changes by associating them with witchcraft.

For some spells to work, witches may demand harm to living creatures and people—such as using certain body parts in magic or even killing a close relative. Some spells aim to cause a resented or envied person to fail, lose money, fall ill, or die. Even if a spell is performed without intending to harm any person or living thing, the person seeking help from witchcraft can suffer spiritual harm.

The discourse of the "witchcraft threat" is often instrumentalized among political actors, religious leaders, and local communities. Accusations of witchcraft frequently become a tool for personal vendettas or power struggles. Land that someone wants to sell can be declared "bewitched"; rumors spread about houses can prevent sales. Thus, witchcraft becomes a means of direct pressure on both individuals and the market.

In regions where witchcraft is prevalent, even ordinary deaths and accidents are perceived as results of sorcery. This fuels lynching attempts and violent incidents. In 2017, it was reported that at least 25 elderly people were killed on accusations of witchcraft within just three months.

Similar examples can be seen elsewhere on the continent: the killing of albino people for magical purposes in Tanzania, children born with certain defects being declared "witches" and abandoned by their families in Nigeria, and twins being considered cursed and killed in some regions—all these reveal the scale of the problem.

Where Does Religious Exploitation Fit In?

Interestingly, those who seek such services are not only the uneducated segments adhering to traditional beliefs. In Zambia specifically, individuals who regularly attend church and identify as "devout Christians" also resort to witchcraft.

A 2018 study by the Zambia Law Development Commission revealed that 79% of the Zambian population, almost entirely (95.5%) Christian, believe witchcraft is real. Although clergy warn people against using witchcraft and engaging in related activities, local beliefs and Christianity are often intertwined in the fabric of Zambian society. (Indeed, this syncretic form of belief is a result of the post-colonial search for identity and the reproduction of a traditional worldview within a Christian framework.)

Some unregulated churches hold "exorcism ceremonies," claiming to cleanse people of witchcraft and collecting large sums of money in return. Pastors sell products under the guise of "holy oil" or "spiritual protection"; students have their pens blessed by clergy to pass exams. Thus, the boundaries between witchcraft and religious rituals become blurred, and economic interests are pursued under the cloak of religion.

Colonial Legacy

The 1914 Witchcraft Act, a legacy from the colonial era in Zambia, defines witchcraft as "the use of supernatural power to cause fear, annoyance, or harm." This law criminalizes practices such as possessing a charm or claiming to have knowledge of witchcraft. However, since it is impossible to concretely prove that witchcraft has been performed, the law ends up plunging society into greater chaos rather than eliminating "witchcraft," as it makes vulnerable groups easy targets.

The fact that the law is still in effect today is a striking example of the conflict between modern law and colonial heritage. More importantly, the fact that even the current president, who says he does not believe in witchcraft, does not interfere with court rulings shows how skillfully this legacy is used for political gain. Ruling parties sometimes remain silent about or implicitly encourage such accusations to discredit opponents.

A Universal Human Challenge: Power, Control, and the Search for Meaning

The recent case in Zambia and the social reality surrounding it are too profound and universal to be read as an "primitive" or "irrational" story unique to Africa, as often portrayed in Western media. Throughout history, people have sought meaning in the face of forces they cannot control.

In England, King James I was so obsessed with the devil and witchcraft that he wrote a book called Daemonologie on how to identify witches and personally oversaw the North Berwick witch trials, where "witches" were accused of raising a storm against him at sea.

In the Roman Empire, no important state affair was conducted without priests (augurs) interpreting the flight of birds or spots on a sacrificial sheep's liver. These 'divinations' guided all political decisions, from declaring war to passing laws.

Today, in different corners of the world, people continue to assign supernatural meanings to certain objects and rituals to manage uncertainty and gain an advantage in an invisible world. The concept of bad luck can be interpreted with as much powerful meaning as good luck.

Believing a black cat brings bad luck, thinking an object carries negative energy, interpreting certain celestial events as omens of disaster, a London stockbroker's lucky red tie, a blue bead worn to ward off the evil eye, or the modern wellness industry's promises of "cosmic energy" and "healing crystals"... Aren't all these practices functionally similar to the "red cloth" or "chameleon" in Zambia?

However, what makes the situation in Zambia more dangerous is that these beliefs have moved beyond individual consolation to become a collective dynamic that directly shapes public order, politics, and law. How does a talisman or lucky charm, which functions as a personal object of luck in the West, become "evidence" capable of convicting or inciting a lynching in Zambia? Because the colonial-era law that criminalizes "witchcraft" legitimizes social tensions and accusations, creating a breeding ground for chaos.

Therefore, the main challenge for Zambia today is not to dismiss traditional beliefs, but to prevent them from becoming tools for violence, fraud, and political manipulation. The path to this lies in revising the 1914 Witchcraft Act to punish not belief, but concrete harm—such as attempted lynching based on witchcraft accusations, fraud in exchange for magical services, or threatening someone with witchcraft.

Originally published in Independent Türkçe, on October 1, 2025.