Witchcraft in Africa: Where Magic and Religion Meet

Skyla McMasters


Modern witchcraft has become an ever-rising and increasingly popular trend, hobby, and way of life in society. Palm readings, tarot, divination, and spells are all common uses in such; however, the roots of this practice long precede the utilization of today. The first recorded mention of “witchcraft” lies in the Bible in 1 Samuel 15:23, written around 550 B.C. by the Biblical prophet Samuel. Since the Biblical era, witchcraft has been an expanding practice and religion amongst many cultures. However, one of the beliefs originating from the colonialist European Christian perspective regards witchcraft as relating to the dealings with and worship of Satan himself. This belief, in conjunction with the racial prejudices sought against the African people, proved the villainization of the people, cultures, and practice of witchcraft.

Award-winning Ghanaian-American author Yaa Gyasi wrote her debut historical fiction novel, Homegoing (2016), on the descendants and generations of an African family and their stories. Throughout this novel, Gyasi displayed the tales of slavery, racism, religion, and war. The topics of witchcraft and witch doctors also find their way into three specific descendant-centered chapters: “Effia,” “James,” and “Kojo.”

Before proceeding, however, it is crucial to understand the difference between witchcraft (a witch) and the practice of being a witch doctor (which is seen in Homegoing’s “James” as James goes to visit Mampanyim, the local witch doctor, to be “cured” for his unwillingness to impregnate his wife, Amma). According to Brittanica, a witch doctor is traditionally “a healer or benevolent worker of magic in a non-literate society.” However, Britannica also states that witchcraft typically involves the influence of people or events using supernatural powers, such as sorcery or magic.

Sociologist and anthropologist Dr. Simeon Mesaki of the Oxford Institute of Population Ageing, describes in his article entitled “The Evolution and Essence of Witchcraft in Pre-Colonial African Societies” (1995) that witchcraft in Africa has been viewed by Early European anthropologists as a way of religion to the native people; some traditional African religions still incorporate this sense of magic and witchcraft. Aside from the Christian and Islamic religions, the three main traditional African religions still practiced today are as follows: the Igbo religion, the Yoruba religion, and the Zulu religion. The Igbo religion contains traces of Christianity and recognizes a creator (known as “Chukwu”) as well as other deities, whom these followers pray to for guidance, prosperity, and health. The Yoruba religion follows the belief of Ashe, which is “the energy in all-natural beings… a powerful life force possessed by both humans and diving beings” (“Religions in Africa”). The Zulu religion, one of Africa’s oldest religions, holds beliefs in both God as well as witches. As Christianity continues to spread through African cultures, these religions veer more toward Christian incorporation and dominance.

This line-crossing can be seen through Gyasi’s writing as the influence of Christianity cast a shadow on witchcraft, almost forming it into a taboo practice and concept. The chapter of the male descendant “Kojo” illustrates this by the third page of the chapter, where Kojo and his mother, Ma Aku, are sent away from the Baptist church due to the accusation of practicing the “ways of old African witchcraft” (Gyasi). As the introduction and incorporation of the Christian religion was a product of European colonization at the end of the American Civil War, it cannot go undenied that this cultural shift was additionally influenced by harmful racial prejudices. “Kojo” further illustrates this as Ma Aku references the “white man’s god” and the similarity to white men: “He thinks he is the only god, just like the white man thinks he is the only man.” The hesitancy in following a singular deity from a foreign ethnocentric entity in African culture is evident through Ma Aku’s character, who further states the following: “...When has the white man ever told us something was good for us and that thing was really good?” (Gyasi).

But how can one – if not many – be hesitant to follow such a religion which was instated by foreign invaders who came to conquer, enslave, and destroy? If these invaders are meant to embody the perfect Son of this Almighty God yet continue on the warpath with no true sign of “a loving god”, how can there be any respect or desire to follow such a religion? How is there meant to be any resemblance of trust when those establishing this religion embody such hypocrisy? 

Why is it that healings and magic by way of supposed African witchcraft were deemed as evil works of the Devil, but the same acts through the Christian religion were deemed as holy miracles of God? European colonists attempted to reform African culture by force or through the villainization of distinct aspects of African culture. In preachings, witchcraft and magic is deemed the association of the Devil. “Magic” became known as “black magic” when associated with the African people. Gyasi’s “Effia” states that “only white men talked of “black magic.” As though magic had a color.” The unnecessary yet evident division and villainization of the ways of the traditional African lifestyle may be seen through one last quote from “Effia”:


“The need to call this thing “good” and this thing “bad,” this thing “white” and this thing “black,” was an impulse that Effia did not understand. In her village, everything was everything. Everything bore the weight of everything else.”


Works Cited

Gyasi, Yaa. “Effia.” Homegoing: A Novel. New York, NY, Knopf Doubleday Publishing Group, 2016, <https://www.oasisacademysouthbank.org/uploaded/South_Bank/Curriculum/

Student_Learning/Online_Library/KS4/Homegoing_by_Yaa_Gyasi.pdf>. Accessed

November 2022.

Gyasi, Yaa. “James.” Homegoing: A Novel. New York, NY, Knopf Doubleday Publishing Group, 2016, <https://www.oasisacademysouthbank.org/uploaded/South_Bank/Curriculum/

Student_Learning/Online_Library/KS4/Homegoing_by_Yaa_Gyasi.pdf>. Accessed

November 2022.

Gyasi, Yaa. “Kojo.” Homegoing: A Novel. New York, NY, Knopf Doubleday Publishing Group, 2016, <https://www.oasisacademysouthbank.org/uploaded/South_Bank/Curriculum/

Student_Learning/Online_Library/KS4/Homegoing_by_Yaa_Gyasi.pdf>. Accessed

November 2022.

Mesaki, Simeon. “The Evolution and Essence of Witchcraft in Pre-Colonial African Societies.” Transafrican Journal of History, vol. 24, 1995, pp. 162-177. jstor.org, <https://www.jstor.org/stable/pdf/24328661.pdf?refreqid=excelsior%3A63fdb994461612e3d3495fef7e154c36&ab_segments=&origin=&acceptTC=1>. Accessed 12 November 2022.

“Religions in Africa.” Mappr, <https://www.mappr.co/thematic-maps/religion-map-africa-

continent/>. Accessed 15 November 2022.

Russell, Jeffrey B. “Witchcraft in Africa and the world.” Encyclopedia Britannica, <https://www.britannica.com/topic/witchcraft/Witchcraft-in-Africa-and-the-world>. Accessed 13 November 2022.

“Witch Doctor | Britannica.” Encyclopedia Britannica, <https://www.britannica.com/topic/

witch-doctor>. Accessed 12 November 2022.


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