Witch-hunts in Papua New Guinea

What it is

People in Papua New Guinea sometimes accuse neighbours of using 'sanguma', a form of malevolent sorcery, to cause harm. These accusations typically follow the illness or death of a relative. Mobs then target the suspected individual, often subjecting them to severe physical abuse or killing them. The practice remains active today, with thousands displaced annually. Accusations frequently target vulnerable women, who are believed to be more susceptible to hosting evil spirits. The violence serves as a mechanism for communities to explain sudden misfortune and seek retribution.

Where it comes from

The belief in sanguma is deeply rooted in local traditions across the ethnically diverse nation. Historically, these accusations have been triggered by unexplained deaths or diseases within close-knit village structures. The concept has spread beyond isolated highland settlements into urban areas due to modernization. Rapid development and migration have disrupted traditional authority figures like village chiefs. This social dislocation has allowed mob justice to flourish in new communities lacking established conflict resolution systems.

How it is done

Accusations usually begin when community members identify a scapegoat for their troubles. Sometimes a recognized practitioner, known as a witch doctor, is consulted to confirm the suspicion. Once branded a witch, the victim may be tortured to extract a confession. Methods include beating, burning, and mutilation. In fatal cases, mobs execute the accused through hanging, stoning, or burning alive. Survivors often suffer lasting trauma from the physical and sexual violence endured during these attacks.

Tools and materials

No specific ritual tools are required for the accusations themselves, which rely on social consensus and fear. However, the violence employs common objects such as machetes, fire, and barbed wire. Witch doctors may use traditional diagnostic methods to identify the alleged source of black magic. Social media platforms like Facebook have recently become tools for spreading accusations, allowing rumors to reach wider audiences and trigger attacks in relocated communities.

What it is for

Communities engage in these hunts to restore balance after tragedy. They believe that identifying and punishing the sorcerer will stop further harm. The acts serve as vengeance for the loss of life or health. Additionally, some accusations stem from economic jealousy, where victims are targeted to seize their land or property. The violence reinforces social control, particularly against women who gain financial independence or step outside traditional gender roles.

Who does it

Any community member can initiate an accusation, but mobs carry out the violence. Women and girls are disproportionately targeted, being six times more likely to be branded witches than men. Vulnerable groups, including widows, single mothers, and those without male protectors, face the highest risk. Beliefs hold that female bodies are more suitable vessels for witch spirits. Past accusations against family members also increase the likelihood of future targeting, as magic is seen as hereditary.

Peoples and places

The practice is widespread throughout Papua New Guinea, affecting various ethnic groups. It is particularly prevalent in rural areas with limited healthcare access. Urban centers see rising cases due to migration from remote highlands. The phenomenon crosses cultural lines, uniting different communities in shared fears of sorcery. Activists note that the belief system adapts to new social realities, spreading through technology and changing economic landscapes. The stigma affects entire families, leading to displacement and social ostracization.

What people believe

The core belief is that certain individuals possess the power to harm others through black magic. Sanguma is viewed as a tangible force that causes disease and death. Evil spirits are thought to prefer residing in women's wombs, making them primary targets. Magic is believed to be passed down through generations. Communities view these attacks as necessary justice to cleanse society of harmful influences. The lack of medical understanding for illnesses reinforces reliance on supernatural explanations for misfortune.

When it is done

Accusations occur year-round but spike following periods of high mortality. Illnesses such as HIV/AIDS, alcohol-related diseases, and respiratory infections often trigger hunts. The COVID-19 pandemic exacerbated these events by increasing death rates. There are no specific festival dates tied to the practice; it is driven by immediate crises. Life events like births or weddings do not typically invite accusations, though social tensions during gatherings can sometimes spark disputes.

How scholars and sceptics see it

Researchers link the rise in witch-hunts to rapid modernization and social disruption. Studies show that economic inequality and unemployment fuel resentment and violence. Anthropologists note that the breakdown of traditional justice systems allows mobs to act with impunity. Legal scholars highlight the failure of the justice system, with conviction rates below one percent. Experts argue that poverty and lack of healthcare are primary drivers, as communities turn to superstition when faced with preventable deaths.

Compare and confuse

Similar practices exist globally under names like witchcraft or sorcery accusations. In Papua New Guinea, the term 'sanguma' specifically denotes malevolent magic. Unlike some regions where witch-hunts are seasonal or ritualistic, here they are reactive to personal tragedies. The involvement of witch doctors distinguishes it from pure mob action, adding a layer of perceived legitimacy. Other countries face similar challenges with superstition and violence, but the scale and legal context in Papua New Guinea are unique.

Law and persecution

Until 2013, the Sorcery Act allowed witchcraft allegations as a defense for murder. Its repeal was a significant legal milestone, criminalizing branding and accusations. The death penalty was reintroduced for murder to deter sorcery-related killings. Despite these changes, enforcement remains weak. Police are understaffed and sometimes sympathetic to perpetrators. Witnesses fear retaliation, leading to low prosecution rates. NGOs and activists continue to push for stricter implementation and community education to reduce violence.

Today

Activists and NGOs work to combat the practice through education and legal advocacy. Campaigns aim to change cultural attitudes toward women and reduce stigma. Organizations provide support to survivors and promote alternative dispute resolution. Economic development initiatives seek to address underlying poverty and health issues. While legal reforms have been enacted, violence persists, indicating deep-rooted social challenges. International attention highlights the crisis, pressuring the government to improve protection for vulnerable citizens.

Questions people ask about Witch-hunts in Papua New Guinea

Good reading and sources

• 'They just slaughter them': how sorcery violence spreads fear across Papua New Guinea | Papua New GuineaThe Guardian, Article

• Witch hunts in Papua New Guinea on WikipediaEncyclopedia
• Wikidata recordOpen data