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Flying ‘Gogo Maweni’ Recorded Live At 2AM (Watch Video)

A video that is gaining a lot of traction on social media depicts a disturbing event in which a witch is seen on camera levating in the air. The video was uploaded to YouTube.

A man who cannot be identified gets up at around three in the morning, moves to the window, and opens the curtain while recording himself doing so.

He pulls back the curtain and yells for his partner inside the house. When they glance out the window, they see a bizarre apparition that resembles a witch floating above a truck that is parked.

The witch floats in the air in an unnatural manner and stares at the pair in an impudent and dazzling manner.

As it swiftly approaches them, the pair scrambles and cries as it gets closer.

Watch the video that may be found here:

Since then, people have responded to the video in a variety of ways, with some asserting that it is not real and was grossly manipulated. Some, on the other hand, reported feeling genuine fear.

The rewriting of the apartheid legislation has come to a standstill for whatever reason, despite the fact that the slaying of witches in rural South Africa continues unabated. Drew Forrest examines a contentious matter for the government of the country.

It would appear that the baloi, the abathakathi, and the amagqwirha are still at it. Since the end of apartheid, there has been a continual stream of witch killings in rural South Africa, although the majority of these incidents have gone unreported.

Since the year 2000, there have been over 70 violent occurrences, with approximately 100 persons being murdered, frequently in terrible ways. The majority of them were found in the rural parts of the provinces of Limpopo, Mpumalanga, the Eastern Cape, and KwaZulu-Natal.

The animist belief in invisible spirit beings and supernatural causes gives rise to the practice of witchcraft as an expression of that worldview. It is believed that the witch uses an intrinsic talent or the sorcerer’s magical aids, known as umuthi in Zulu and sehlare in Northern Sotho, in order to channel these occult powers in order to cause harm to others, typically out of jealousy or retaliation.

A puzzling misfortune, such as being struck by lightning, contracting an illness, or passing away suddenly, is the common impetus behind accusations of witchcraft. The practice of witchcraft is the yin that counterbalances the yang of the socially cohesive practice of respect of ancestors.

However, if Limpopo is any indication, the ritual drama of the witch hunt by an enraged crowd, which frequently reaches its climax in the burning of an elderly, impoverished woman and her home, is a very recent phenomenon.

Isak Niehaus, a South African anthropologist who now teaches at Brunel University in London, conducted research on the development of witchcraft in Green Valley, which is located close to Acornhoek in the extreme northeast of the country. According to the information contained in His Witchcraft, Power and Politics, the first modern cases of witches being put to death occurred in the 1970s.

Beliefs in witchcraft have been around for a very long time, but Niehaus was only told of 27 allegations during the time of subsistence agriculture, which was before 1960. This indicates that the concern was more of an occasional visitation than an obsessive one.

At the turn of the 19th century, the normal penalty for witchcraft among the Tsonga was a fine of one pound sterling or a few goats, and the Swiss missionary Henri Junod observed that there was just one execution of a witch. Niehaus was advised by more experienced citizens that a certain amount of sorcery, such as counter-magic or spells against thieves, was acceptable.

In sharp contrast, the findings of the Ralushai Commission of Inquiry, which was established in 1995 by the ANC-controlled Northern Province, revealed that 389 people had been killed for reasons related to witchcraft in the preceding decade. Young Communist Party members “necklaced” 47 accused witches in a single auto-da-fé while freedom songs played in the background.

What had been different?

The increased intolerance was in part a reflection of the larger dilemma of youth dominance that occurred across the country during the revolutions of the 1980s.

In a climate in which the chiefs were regarded as agents of apartheid and believed unable to tackle the witch “menace,” the Comrades saw themselves as imposing political leadership. The necklace was used as a weapon against both witches and state agents since both groups were seen as being part of the same antisocial scheme.

Once the ANC seized power, the children were marginalised; nonetheless, their perspective and methods continue to live on in periodic outbreaks even today.

Niehaus contends, from a structural point of view, that the agricultural “betterment” schemes implemented by the Nationalist government caused long-established settlement patterns in Green Valley to be upended, while the eradication of the remaining traces of subsistence farming fueled labor migration.

The result was a weakening of the links of mutual assistance and a deepening of social differences in a society that was once quite close-knit; jealousy and anger among neighbors served as combustible fuel for rituals and spells.

According to Niehaus’s analysis, those with more material wealth viewed witches as dangerous equalizers “who were against progress and prosperity.” “It was believed that some… murdered their neighbors because they took pleasure in seeing their families go through what they had gone through themselves.”

He gives the example of a well-known ngaka (healer) whose patronage began to decrease once she moved into a new house. When she saw sehlare at her gate, she claimed that her neighbors’ green eyes were to blame for the loss of customers.

Keith Thomas, in his illuminating book titled Religion and the Decline of Magic, hypothesizes that similar processes were at work behind the English witch craze of the 16th and 17th centuries. At this time, class divisions were beginning to splinter the medieval peasantry.

Villagers “may turn a begging lady brusquely from the door, yet experience torments of conscience,” as a result of the collapse of the manorial system, which occurred in the context of widespread rural suffering and beggary. The resulting sense of guilt provided a fertile environment for charges of witchcraft, he says.

After their failure to provide for them, six men in Green Valley may have felt similar guilt, which may have led them to accuse their parents of practicing witchcraft.

Christianity, particularly of the Pentecostal variety, is without a doubt another factor that has contributed to the spread of witch hysteria in both Africa and Europe.

In 1965, there were four churches in Green Valley; by 1992, there were 26 congregations, the majority of which belonged to the Zion Christian Church.

The ZCC is known for its “Prosperity Gospel,” in which members are encouraged to believe that they will experience success in the world unless they are prevented from doing so by a supernatural force. It promoted dualistic ideas of the Holy Spirit as the Comforter and witchcraft as the “predominant expression of evil,” in contrast to the traditional notion of the spirit world as being ambiguous and approachable for both good and evil. Historically, this notion has been held.

Again, Europe provides a useful analogy: “a scattered folklore of peasant superstitions” were disdained as fragmentary vestiges of paganism during the Dark Ages in Europe, writes historian Hugh Trevor-Roper. There was no widespread fear of witchcraft during that time.

The demonology known as Malleus Maleficarum (also known as Hammer of Witches), which was written in the late 15th century by two fanatical Dominican friars, was essential in laying the ideological framework for systematic persecution.

This furthered the concept of witchcraft as a form of worship of the Devil, which warranted the imposition of the death penalty, along with the complete pantheon of satanic practices, including night flying, familiars, incubi and succubi, and orgiastic intercourse with the Evil One.

The Malleus places a lot of emphasis on women’s frailty and their propensity to fall prey to Satan’s deceptions, adding credibility to the feminist concept of witch hunts as a kind of systemic gender abuse. (Thomas does not agree and suggests that elderly ladies were singled out for attack because they were at the bottom of the heap and severely dependent on the generosity of their neighbors.)

In Nigeria’s Niger delta, which is the source of enormous oil wealth but also a vortex of separatist conflict and banditry and the oil-polluted home to some of the world’s poorest people, the destructive influence of Pentecostalism in the style of the United States is more apparent than anywhere else.

Children, some of whom are as young as five years old, are abused to the point where they confess to practicing witchcraft, and are either put to death or forced from their villages as a result of their confessions.

It is said that the delta contains more churches than any other single location on the face of the planet per square kilometer. Among them is the Liberty Gospel Church, which is led by Helen Ukpabio, a “evangaqueen” with political connections who has amassed a fortune through the exorcism of child witches.

The revolting film End of the Wicked by Ukpabio promises to depict possessed children rising from their bodies during the night to join witch covens, where they gorge themselves on human flesh and plot the destruction of their families.

Such charges were quite uncommon in Nigeria until the early 2000s; however, due to the avarice and hobgoblins of “supernatural entrepreneurs” as well as the Nollywood film industry’s infatuation with witches and “juju,” these allegations have seen a large amplification.

There is no concept of the Devil as God’s Manichaean antagonist in uncontaminated African tradition. There are also no witch covens in uncontaminated African tradition that gather in the moonlight to kiss him under the tail.

Witch hunters are most successful in times of extreme insecurity, because that is when they are most able to capitalize on the concerns of the general population. In the tumultuous and chaotic time of the English Civil War, Matthew Hopkins, also known as the infamous “Witchfinder-General,” rose to prominence. He was known for charging up to £23 to rid a village of witches.

In Africa, the children who have been uprooted from their homes as refugees or kadogos (kid soldiers) and are no longer regarded as deserving of protection are the ones who are at the greatest risk of being accused of practicing witchcraft.

In war-torn Liberia and the Democratic Republic of the Congo, child witch crazes have broken out. It is estimated that 20,000 children are roaming the streets of Kinshasa, and many of them have previously been accused of practicing witchcraft.

Fear of a vast occult conspiracy of malefactors is the fundamental aspect of the witch craze, which, of course, is not unique to Africa. This fear is widespread throughout the world.

The playwright Arthur Miller utilized the Salem witch trials that occurred in the 17th century as a metaphor for the anti-communist inquisition that Joe McCarthy led in the 1950s. Antisemitism and a worldwide network of satanic sexual perverts are brought together in QAnon’s narrative, which is reminiscent of a medieval cliche.

The pendulum has swung in the opposite direction in South Africa. The Ralushai commission, which recommended that Africans should be judged according to African standards, has called for beliefs in witchcraft to be recognized in law as an essential part of African culture and a reality for the majority of South Africans.

As a colonial perversion motivated by “imperial science” and contempt for perceived African superstition, it called for the repeal and rewriting of the 1957 Witchcraft Suppression Act, which provides heavy penalties for the “pretended exercise” of supernatural power. The act in question stipulates that the “pretended exercise” of supernatural power can result in death.

The South African Reform Commission published a draft law in 2016 that shifted the focus away from belief and toward “harmful practices” in an effort to strike a balance between the constitutional freedom of religion and the rights of victims “devastated” by violence related to witchcraft. This was done in an effort to honor the rights of victims “devastated” by witchcraft-related violence.

The awkwardly worded Prohibition of Witchcraft Practices Associated with Witchcraft Beliefs affirmed the freedom to believe in witches and to call oneself a witch, which appears to be a concession to “pagans” in the European-style tradition. More contentiously, it made it illegal to accuse someone of witchcraft and to consult a witch diviner, but only in cases where the purpose was to stigmatize or cause actual or potential physical or psychological harm.

It is not obvious how the “harmless intentions” of a witch finder or accuser could ever be checked, nor is it clear how someone could accuse someone else of being a witch in rural South Africa without stigmatizing them.

However, the most important question is as follows: given that the criminal code already covers homicide, assault, and intimidation, and since charges of witchcraft could constitute crimen injuria, what is the point of legislating?

Niehaus considers it a side issue that will not have much of an impact on the lives of the millions of people living in rural areas, and he believes that lawmaking has become intertwined with the identity politics of the elite. It’s possible that this is the reason why, after five years, the legal procedure appears to be completely stalled.

“The legislators are in a Catch-22 scenario because if they define witchcraft as superstition, they are seen as not being culturally authentically African. “He who acknowledges the existence of witchcraft also acknowledges the legitimacy of the violence perpetrated against those who are accused of being witches,” he says.

Niehaus contends that the issue at hand is not the concept of African identity but rather the widespread poverty, insecurity, and ill health that exists in the countries that were formerly known as the Bantustans. He argues that until the “predicaments, fears, and worries of the believers” are addressed, there will be no long-term solution to the violence that is associated with witchcraft.

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