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Journal of Southern African Studies the War of Lions: Witch-Hunts

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Journal of Southern African Studies the War of Lions: Witch-Hunts This article was downloaded by: [University of the Western Cape] On: 14 July 2010 Access details: Access Details: [subscription number 907851869] Publisher Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37- 41 Mortimer Street, London W1T 3JH, UK Journal of Southern African Studies Publication details, including instructions for authors and subscription information: http://www.informaworld.com/smpp/title~content=t713436095 The War of Lions: Witch-Hunts, Occult Idioms and Post-Socialism in Northern Mozambique* Paolo Israela a University of the Western Cape, To cite this Article Israel, Paolo(2009) 'The War of Lions: Witch-Hunts, Occult Idioms and Post-Socialism in Northern Mozambique*', Journal of Southern African Studies, 35: 1, 155 — 174 To link to this Article: DOI: 10.1080/03057070802685627 URL: http://dx.doi.org/10.1080/03057070802685627 PLEASE SCROLL DOWN FOR ARTICLE Full terms and conditions of use: http://www.informaworld.com/terms-and-conditions-of-access.pdf This article may be used for research, teaching and private study purposes. Any substantial or systematic reproduction, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The accuracy of any instructions, formulae and drug doses should be independently verified with primary sources. The publisher shall not be liable for any loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. Journal of Southern African Studies, Volume 35, Number 1, March 2009 The War of Lions: Witch-Hunts, Occult Idioms and Post-Socialism in Northern Mozambique* Paolo Israel (University of the Western Cape) The year is 2002, the place Muidumbe, northerly cradle of the Mozambican Liberation Struggle. Lions devouring people, and people lynching sorcerers suspected of magically fabricating lions, unleash a crisis that soon assumes a political dimension. Widespread rumours accuse the local post-socialist elite of manipulating a group of lion-men and engaging in organ trafficking with an international alliance of vampires. Disempowered youth lynchers stage a paradoxical uprising. This article details the unfolding of this crisis over a year, and discusses its broader implications. Are contemporary sorcery crises a deflected effect of ‘millennial capitalism’? To what extent can occult rumours be interpreted as idioms that express political agency in metaphors? What is the role of the media and of cultural brokers in propagating rumours and crystallising collective anxieties in recognisable forms? How is one to understand the rationality, if any, of witch-hunts? Focusing on the forms and the effects of violence, a symptomatic reading of witch-hunts reveals their linkages with Frelimo’s project of ‘total politicisation’. Finally, the article discusses a contradiction inherent in sorcery scholarship, hovering between repeating the Enlightenment’s baptismal naming of witchcraft as superstition and producing populist representations of subaltern consciousness dismissive of dramatic experiences of violence. Between July 2002 and May 2003 in Muidumbe, a rural district of Northern Mozambique, 50 people were estimated to have been slain by lions and half-a-dozen more were thought to have been wounded – unprecedented figures by all reckoning. In Muidumbe, this spate of Downloaded By: [University of the Western Cape] At: 19:04 14 July 2010 lion attacks was widely read through the lens of the occult: lions were thought of as being ‘fabricated’ through sorcery, and rumours ran rampant about a secret society of lion-men involved in transnational trafficking of body parts for ‘traditional medicine’.1 During this period, 24 people were lynched and more threatened or ostracised on suspicion of being connected to the fabrication of lions. The apogee of this crisis – or, as many would call it, the ‘War of Lions’ (ing’ondo yavantumi) – was an uprising against the local government, suspected of fostering the activities of the lion fabricators. In Muidumbe, cradle of the *Fieldwork for this article was conducted in Muidumbe as a side project of my PhD between January 2002 and September 2004. The argument draws on 61 recorded interviews, personal participation and informal conversations. Part of the fieldwork (September 2002, 26 interviews) was a collaborative project with Esteva˜o Jaime Mpalume of the Provincial Direction of Culture of Pemba, Cabo Delgado. Further research and writing were made possible by a postdoctoral fellowship granted by the Programme for the Study of the Humanities in Africa (PSHA) at the Centre for Humanities Research, University of the Western Cape. All quotes and reconstructions of events are based on recorded interviews. The interviewees consented that their stories be made publicly accessible. I have revealed some of their names, while I have concealed others. 1 I use ‘witchcraft’ and ‘sorcery’ as synonymous. The analytical distinction put forth by Evans-Pritchard is not relevant either for local idioms of sorcery (uwavi) or for the new globalised occult idioms. Also, rumour and gossip should be considered as inseparable from sorcery beliefs, see P.J. Stewart and A. Strathern, Witchcraft, Sorcery, Rumour and Gossip (Cambridge, Cambridge University Press, 2004), especially pp. x and 27. ISSN 0305-7070 print; 1465-3893 online/09/010155-20 q 2009 The Editorial Board of the Journal of Southern African Studies DOI: 10.1080/03057070802685627 156 Journal of Southern African Studies Mozambican Struggle of National Liberation and Frelimo stronghold, this act of inchoate political rebellion also appeared to be an unprecedented event.2 The War of Lions can be taken as an exemplary case of the new occult-related crises that punctuate the absorption of postcolonies into neo-liberal global networks, as poignantly described by Jean and John Comaroff.3 Indeed, it contains the two key ingredients that characterise these ‘millennial’ crises: disempowered male youth taking the lead in deadly witch-hunts, and the emergence of new local occult idioms formulated around global imaginaries of bodily predation and consumption. However, as the War of Lions accommodates itself almost too eagerly to the ‘millennial occult’ paradigm, its most peculiar, individuating and disturbing features are left unaccounted for, the spell too quickly dissolved and its magic reabsorbed into the diagnostic of a crisis of global dimensions. In this article, I interrogate the War of Lions by focusing on the political interpretation of witch-hunting violence.4 I will argue that, if a metaphoric analysis of rumours and occult idioms might produce a colourful vernacular critique of Mozambique’s turn to neo- liberalism, a ‘symptomatic reading’ of the witch-hunts connects them more specifically to the unfulfilled promises and the ideological legacies of Frelimo’s project of total politicisation in Muidumbe: to the ‘post-socialist condition’ articulated there in its peculiarly and irreducibly local form.5 Unfolding around this pulsating core, the crisis sparked, and was fuelled by, a number of idiosyncratic events and interpersonal conflicts, which resist absorption into any general explanation. ‘He was Roaring like a Person’ Saide – My brother brought the bottles of liquor inside. I was sitting on a stool, and before he came back, the lion took me away. He [ele ] took me and then he carried me up to a papaya tree. I started to cry there. I cried in Makua. Israel – How did you cry? Saide – [giggles] Israel – We’ve heard these words a lot around here ... Mpalume – Tell us how you were crying, how you were moaning. You were screaming, Downloaded By: [University of the Western Cape] At: 19:04 14 July 2010 that’s screaming, not crying. Saide – ‘Kihokwa mama! Mi kihokwa! Kihokwa!’ Israel – ‘I die, mother.’ 2 Frelimo (Frente de Libertac¸a˜o de Moc¸ambique) is the front that led the Struggle for National Liberation in Mozambique (1964–1974) and subsequently became the socialist State party under the leadership of Samora Machel. In Muidumbe, over 90 per cent of the votes went to Frelimo in the last three general elections (1994, 1999 and 2004). See P. Israel, ‘“Kummwangalela Guebuza”. The Mozambican General Elections of 2004 in Muidumbe and the Roots of the Loyalty of Makonde People to FRELIMO’, Lusotopie, 13, 2, pp. 103–25. 3 ‘A planetary phenomenon [that] takes on strikingly particular local form’ [ ...] ‘at once profoundly parochial and so obviously translocal’, J. & J. Comaroff, ‘Occult Economies and the Violence of Abstraction: Notes from the South African Postcolony’, American Ethnologist, 26, 2 (May 1999), pp. 282, 291. See also A. Ashforth, Witchcraft, Violence and Democracy in South Africa (Chicago IL, Chicago University Press, 2005), pp. 88–90. 4 I have also written on this crisis, focusing on its connection with genres of masquerading, in ‘De´chirures et Rumeurs. La chasse au sorcier et l’he´ritage ide´ologique de la re´volution socialiste au Mozambique (Muidumbe, 2002–2003)’, Cahiers d’Etudes Africaines, Special Issue Territoires Sorciers, C. Henry and E.K. Tall (eds), XLVIII, 189–90 (April 2008), pp. 209–36. 5 N. Fraser, Justice Interruptus: Critical Reflections on the ‘Postsocialist’ Condition (New York & London, Routledge,
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