Witchcraft and Protection from Witchcraft An inyanga Mr

Witchcraft (and Protection from Witchcraft) An inyanga

Mr. Zondi becomes an inyanga, pp. 90 ff • Julio Clemente’s question • His own sickness in young adulthood in 1962: “That was when I was called” • Ancestors direct his healing • Apprenticeship to a senior inyanga – – Learning to communicate with spirits in protected circumstances Drumming to learn to control the spirit Learning about medicinal herbs Learning rituals • Then his training is taken over directly by his ancestors, particularly his great-grandfather • His pathway to training his credentials, p. 94 • How does this compare to training for medical professionals?

Where else could he seek help? • Questions by Natalie Rivera, Nadean Hall, Anon

Witchcraft as Modern • An increase post-apartheid (1994): why? • Question by Angela Errigo • Just “ignorant” people believe? Or “educated” people also? p. 74 • Innovations in herbal concoctions, including use of “modern” substances, p. 184 • Calling on herbalists from other traditions: may have even greater power for being from farther away

Consequences of Seeing Witchcraft as Superstitious: Witchcraft and Political Authorities • Question by Isatu Whyte • Mr. Zondi contrasts the past and the present, p. 129 • Colonial and postcolonial state does not recognize witchcraft and suppresses witchcraft accusations; no public forum by which these rumors might be evaluated.

Adam Ashforth’s Role • Questions by Violeta Daninska, Mc. Kayla Justice, and Janice Ngo