INSIGHT

Theodore Petrus

THE arrest earlier this month of three men in Mzamba outside Bizana in connection with 18 shocking murders, mostly of women whose organs were removed, has placed the focus on a recurring incidence of what are commonly called “muti murders”.

Various cases have been reported in the Eastern Cape over the last few years and the trend continues. In the month of January 2008, there were suspected muti murder cases in Lusikisiki in Transkei and in Kwazakhele and Missionvale, in Port Elizabeth.

Muti murders, along with so-called “witch killings” which also occur from time to time throughout the province, both fall within a general category of what can be called “witchcraft-related crimes”.

Both can be linked to traditional African beliefs in witchcraft as they involve the use of supernatural forces for personal gain, usually at someone else’s expense.

In muti murders, a victim – usually a woman or child – is killed in order to harvest body parts for making muti. It is believed by some that muti made from human parts is the most powerful type of muti.

Often the parts that are most sought after are the genitalia of the victims as these are believed to be the most potent. Children are also favoured victims because their untainted bodies are also believed to make muti stronger.

It is often speculated that those who use muti made from human parts do so to improve their fertility or success in economic endeavours.

The continuing occurrence of muti murders illustrates the continuing tension between modernity and traditionalism in the South African context. While the Constitution protects the rights of people to practise their traditional customs and to maintain their traditional religious beliefs, these beliefs are open to exploitation for personal gain, as with muti murders.

The extent of this can be quite extreme. For example, killings do not necessarily occur in isolation but are sometimes orchestrated by syndicates which make use of a number of hired killers who are paid by either a client who will use the muti or by an inyanga (traditional healer).

In such cases the killers may be given instructions as to the type of victim that is required, as well as which body parts are needed for the muti.

Because traditional healers are thought to have the necessary knowledge about what kind of muti is suitable and which body parts are necessary, they may be involved.

There are also indications of a “black market” trade in human body parts among people and traditional healers. Thus, when police act against the alleged killers, there is a wider network of accomplices that must be considered which includes those who give instructions to kill, and the clients who will benefit from the muti.

The pursuit of power is another factor in the occurrence of muti murders. Throughout the African continent there seems to be a trend that during periods of heightened political competition, for example, during elections, there is an increase in muti killings. Some politicians visit traditional healers and become involved in muti murders to obtain the necessary “edge” to defeat their political opponents.

Muti murders and witchcraft-related crime in general can also not be separated from the social and economic context within which they occur. Usually these cases are associated with impoverished communities where, out of desperation, people may turn to the supernatural as a means of dealing with their misfortunes.

This can translate into them either resorting to using muti made from human parts, or their becoming hired killers who will kill victims and remove their organs for money.

However, witchcraft-related crimes may well occur in relatively well off communities. Sometimes there is the suspicion that extraordinarily wealthy or successful individuals have attained their success through the use of muti made from human parts.

For example, it is believed by some that burying a human hand at the entrance of one’s business will bring prosperity.

It must be pointed out that the belief in the efficacy of muti made from human parts is not shared by many people. Most traditional healers do not condone muti killings, nor do communities at large. There have been reported instances where community members have executed suspects believed to have been involved in muti murders.

The issue of muti murder and witchcraft-related crime in general is a complex one as it involves cultural issues and beliefs. While South Africa is a modernising state, we cannot ignore that there are still very deeply held traditional beliefs – some of which lead to practices that are harmful and that violate the human rights of individuals. We need to find ways of balancing human rights with cultural rights as a possible means of managing the problem.

However, it does not appear that the state takes these issues seriously enough.

In the mid-1990s, the Ralushai Commission was appointed to investigate witch killings and muti murders in the former Northern Province. Very little has come out of that investigation.

In the Eastern Cape, no such investigation has as yet been done.

Until this issue is taken seriously and given the appropriate level of attention, incidents of muti murders and witch killings will continue.

Theodore Petrus is a lecturer in the Department of Sociology and Anthropology at the Nelson Mandela Metropolitan University. He is currently completing his doctorate on witchcraft-related crimes