By Correspondent
1. The Reality of the Unseen: Witchcraft as a Social Fact
Dr. Mavaza argues that witchcraft lacks evidence, yet for many Zimbabweans, the evidence is lived. From the “easy money” rituals of kuromba to the horrific discovery of body parts for ritual purposes, the “dark world” is not a myth—it is a source of tangible community trauma.
When a “witch” is seen entering a home or when individuals confess to causing harm through spiritual means, the question of human rights shifts. Who protects the victim? If a spirit medium (svikiro) or a prophet identifies a source of community sickness, traditional courts are the only forums equipped to handle the spiritual dimensions of the crime. Ignoring this doesn’t make it disappear; it simply forces it underground, where it becomes more dangerous.
2. The Failure of the “Modern” Suppression Act
The Witchcraft Suppression Act, originally a British import from 1899, was designed to treat African spiritual beliefs as “pretence.” Even the 2006 amendments, which acknowledge the existence of witchcraft, still limit the ability of chiefs to act.
By preventing chiefs from “witch-hunting”—which in a traditional sense is often a process of social cleansing and restorative justice—the state effectively strips the “gatekeepers of the land” of their most vital function. To call these practices “backward” is to echo the very colonizers who sought to replace African justice systems with Roman-Dutch law.
3. Decolonizing the Throne: From “Chiefs” to Kings
Perhaps the most visible sign of colonial mental occupation is the attire of the traditional leaders. For 46 years, Zimbabwean leaders have worn the red gowns and white “pith” helmets—the uniforms of colonial subjects.
The Problem: The current regalia was designed by the British to signal that these leaders were mere administrative extensions of the Crown, not sovereign rulers.
The Vision for 2026: There is an urgent call for Zimbabwean fashion designers to create a new national regalia. By Africa Day (May 25th), our leaders should be dressed as true Kings (Madzishe), adorned in:
Leopard Skins: Historically the mark of supreme authority.
The Ndoro: A conus shell disc symbolizing royal status.
Traditional Weapons: The pfumo (spear) and gano (battle-axe) that represent the protection of the land.
4. Harmonizing Tradition and Progress
Restoring the power of chiefs to deal with witchcraft is not about promoting violence; it is about providing a structured, culturally relevant way to resolve disputes that the formal courts cannot understand. A chief who is a masvikoro or works with clan spirit mediums is better equipped to handle a crisis at a sacred site like Mount Nyangani than a magistrate trained in Western law.
”To deny a chief the power to address the spiritual welfare of his people is to continue the work of the colonizer. We must restore the dignity of our traditions to restore the health of our nation.”
Comparison of Perspectives
Feature Dr. Mavaza’s Legalist View The Traditionalist View
Source of Law Constitution & Roman-Dutch Law Customary Law & Ancestral Guidance
Witchcraft A superstition leading to false claims A spiritual reality causing social harm
Role of Chief Administrator of local disputes Spiritual gatekeeper and King
Regalia Acceptable as status quo A
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