The economics of the fascination with witchcraft: What Samuel’s PhD defense  reveals about our society

By

Richard Sebaggala

 

In a surprising twist, the defense of Samuel's PhD thesis at Makerere University today, September 20, 2024, titled "UROYI: Contesting Witchcraft Regulation in Zimbabwe, 1890-2023"," captivated an unusually large audience. The Zoom link for its defense reached its maximum capacity of 500 participants even before the event began, leaving many others unable to attend and frustrated at having missed out. This unprecedented turnout raises interesting questions: Why did a topic on witchcraft generate more interest than typical academic defenses, including those on religious topics? What does this tell us about our society's fascination with witchcraft?

While Samuel's study dives deep into the historical and political controversies surrounding the regulation of witchcraft in Zimbabwe, the overwhelming interest in his defense sheds light on broader economic and social implications that extend far beyond academic circles.

High demand reflects unspoken interests

The first and most striking observation at this event is the extraordinary public interest in a topic that is often considered taboo or relegated to the margins of academic research. Unlike typical PhD defenses, which struggle to attract attendees outside of immediate academic circles, Samuel's defense on witchcraft was almost immediately filled to capacity. This high level of engagement demonstrates a hidden societal fascination with witchcraft and suggests that it touches on aspects of the human experience that often remain unexplored.

 

Unlike many other topics, witchcraft is not just an academic subject — it is part of the lived reality for many Africans. Despite the predominantly Christian orientation of Uganda and much of Africa, witchcraft remains an undercurrent in cultural and social practices. This phenomenon may not be openly discussed in an official setting, but its influence remains in the way people make decisions, assess risks and interpret misfortunes. The high level of participation suggests that people want to explore these hidden aspects of their culture, even if only in the safety of an academic discussion.

Witchcraft as a Cultural and Economic Phenomenon

The interest in Samuel’s defense highlights the intersection of cultural heritage and economic behavior. Witchcraft and the beliefs associated with it are more than just superstition. They play a role in the functioning of communities and influence everything from agricultural practices to business decisions. For example, fear of curses or spells can affect trade, investment, and interpersonal relationships within a community.

From an economic perspective, understanding witchcraft can provide valuable insights into why certain markets behave the way they do, particularly in the rural and informal sectors. Cultural beliefs in witchcraft often influence economic decisions, causing some people to refuse to sell land, avoid certain businesses or shun business partnerships. These actions are driven by fears and beliefs rather than purely economic considerations.

Recent research shows the complex relationship between belief in witchcraft and economic behavior across Africa. These beliefs can influence business practices, market dynamics, and social relations (Mgumia, 2020; Gershman, 2021). In Tanzania, for example, the concept of "Chuma Ulete" associates business success or failure with witchcraft and thus significantly influences entrepreneurial engagement (Mgumia, 2020). In West Africa, traditional priests also claim to manipulate financial markets through spiritual means, highlighting the perceived power of the supernatural in economic activities (Parish, 2018).

Belief in witchcraft is also associated with weak institutions, a conformist culture and in-group prejudice, which can hinder innovation and entrepreneurship (Gershman, 2022). These factors create an environment in which fear and superstition shape economic behavior more than rational economic principles.

This phenomenon is vividly illustrated in experiments where money placed next to objects related to witchcraft, such as strange charms or scarves, is often left untouched for fear of supernatural consequences. This fear of retribution is consistent with the findings of a study by Myriam Hadnes and Heiner Schumacher, which showed that traditional beliefs in Burkina Faso significantly influence economic behavior. The study found that the fear of immediate punishment for moral transgressions, which is often associated with supernatural forces, influences behavior more strongly than abstract religious principles. In contrast, money left in a Bible or other religious contexts is quickly taken, highlighting the deeply ingrained belief in the immediate and personal power of witchcraft as opposed to the more abstract consequences associated with religious teachings. This marked difference underscores how fear rooted in cultural narratives can significantly influence everyday economic activity.

Samuel’s research explores how different groups — missionaries, colonial administrators and Africans themselves— - contested the regulation of witchcraft over time. This history reflects the broader struggle between modernity and tradition that still defines much of Africa’s socio-economic landscape. For many, this defence is not just about learning history, but also understanding how the beliefs of the past shape the behaviour of the present.

Curiosity, fear or both? Exploring the human fascination with the supernatural

The sheer demand to witness Samuel's defence perhaps also reflects deeper human instincts — a mixture of curiosity, fear and the allure of the unknown. Witchcraft naturally appeals to the primal parts of human psychology: the need to explain the unexplainable, to find control in chaos and to grapple with fear of the supernatural. This could explain why topics like these tend to attract more attention than academic discussions about science, economics, or rationality.

The social narratives around witchcraft are strong. There are many stories of people avoiding theft or harm for fear of supernatural retribution, which stands in stark contrast to everyday events such as church break-ins. Rarely do we hear of break-ins into shrines or the homes of witch doctors, which makes it even clearer how strongly these fears influence behaviour. This behaviour is not just about personal morality, but is often shaped by an intuitive fear of tangible, immediate consequences, as opposed to the abstract judgement associated with religious teachings.

Economic insights from the perception of witchcraft

Samuel’s study of the post-1980 Witchcraft Suppression Act shows how governments have historically sought to regulate beliefs that they perceived as a threat to social order. In economic terms, these regulations can be seen as attempts to control behaviours that could destabilise communities. Accusations of witchcraft, for example, can lead to violence, social marginalisation or economic disruption.

Understanding these dynamics can provide valuable insights to policy makers. If the belief in witchcraft significantly influences a community's behaviour, any regulatory or development measures must take these cultural factors into account. Ignoring them could lead to misguided policies or unintended consequences that perpetuate fear and mistrust.

Religious societies and the taboo of witchcraft

It is particularly striking that such a topic is of great interest in societies that are predominantly Christian. This indicates a cognitive dissonance in which the public rejection of witchcraft coexists with private curiosity or belief. Even though religious teachings denounce witchcraft, it remains woven into the social fabric, especially in  areas and contexts where traditional practices still prevail.

For many, participating in this defence could be a way of reconciling these conflicting beliefs or gaining a deeper understanding of how traditional practices have been regulated, challenged, and adapted over time. It turns out that beneath the surface of religious affiliation lies a complex web of cultural beliefs that continue to influence daily life.

Conclusion: A reflection on cultural beliefs and economic behaviour

The overwhelming interest in Samuel’s PhD defence on the regulation of witchcraft is not just a fascination with the supernatural, but reflects a deeper societal dynamic. It speaks to our enduring curiosity about the unknown, our struggle to reconcile tradition and modernity, and the continuing influence of cultural beliefs on economic behaviour.

For Ugandans and Africans, Samuel’s work serves as a reminder that the past is never truly left behind. Even in a predominantly Christian society, cultural and spiritual beliefs continue to shape attitudes and behaviour. The unprecedented interest in his defence underlines the importance of these beliefs, even within Christian communities.

As Christians, we must respond with understanding, compassion and truth. Rather than seeing this interest as a threat, we can see it as an opportunity to engage in a meaningful way. By communicating a message of hope that transcends fear and superstition, we can lead people to the light of the gospel and the freedom that comes from faith in Christ.