Dealing with mystical powers
THERE are varied forms of violence, in which their many causes and effects have demanded the intervention of concerned groups and individuals.
At the propaganda level, violence against women and juveniles have gained prominence, while retaliatory violence allegedly caused by witchcraft and sorcery has received less attention, despite many deaths.
At the outset, we should remind ourselves that we are dealing here with two related issues.
First is the mystical power deemed to be employed for injury, and second the resulting violence.
Some believe that certain persons in the community possess mystical powers that can be used either for destructive or for constructive purposes.
However, the law is only concerned with retaliatory violence, and not so much the alleged possession and direction of so-called mystical powers.
Since people start from the known phenomenon to the unknown, the mysterious elements are never considered for serious reflection, and this may be the stalemate in dealing with sorcery and witchcraft issues.
In trying to condemn sorcery and witch execution, people have failed to offer a satisfying explanation to disprove the mindset that holds such conviction.
Indeed, the mindset of people may be divided between those who affirm the existence of such mystical phenomenon as real and those who see it as surreal.
As revealed by many researchers, the phenomenon of mystical violence in Melanesia is so complex and varied that any abrupt categorisation may result in “reductionist” fallacy (making plain an issue so complex).
Despite scholarly requirements, rapid and practical responses are necessary to deal with this dangerous development.
Mystical violence implies a hostility caused by non-empirical sources, usually in the form of sorcery and witchcraft.
The practice of these two forms depends on the type of social structure and fundamentally on the acquisition and possession of a supernatural power usually termed as mana, a Polynesian word.
This supernatural power operates in a manner unintelligible to empirical and positive sciences.
Thus these sciences only deal with the level of sense observation along with verification and of logical reasoning.
Theologians may offer a differing interpretation seeing mystical violence as either an act of the devil or as a vengeance of the gods.
On the other hand, the study of depth psychology may explain the phenomenon of mystical violence as having its source in the human collective unconscious that deals with negative archetypes.
Traditionally, Melanesian people have fancied and were fascinated by the overwhelming force of mystical power or mana.
An expert describes mana as a supernatural power beyond the ordinary power of human beings and outside the common processes of nature.
It is present in the atmosphere of life, attaches itself to persons and to things, and is manifested by results which can only be ascribed to its operations.
In the past, people would need this supernatural power to even accomplish the normal routine activity, and more urgent in times of crisis of a greater magnitude.
Ritual performances require the invocation of such mystical energies for efficacious outcome.
Indeed the reliance on mana is a necessary requirement in traditional societies.
This entity, whether real or surreal, is what captivated the mind of traditional Melanesian people, and it is no wonder that conviction still persists today.
They believe that any failure or success in life depends on the manipulation of those who possess and can direct this power.
Sorcerers and witches are deemed to be in possession and can direct supernatural powers.
For instance, sorcery is a mystical power possessed by the chiefs or those higher up the social hierarchy.
It is used to punish delinquents within the social unit (intra-clan), and used in retaliatory acts against the enemy (inter-clan).
Unlike sorcery, which is used to punish offenders and to sustain social order in an egalitarian society, witchcraft is employed for social disruption.
Witchcraft is the mystical powers in the possession of those usually found at the bottom of the social hierarchy, and used to destroy people and destabilise clan order.
Witches are envious of just everyone in society.
Witchcraft is the power of the outcasts and misfits of the clan, whereas sorcery is the power of the influential in society.
I hope the simple differentiation of witchcraft and sorcery is helpful as recent reports and comments in the media show there is some confusion over the two.
The confusion arose from their misuse in contemporary PNG due to the breakdown and displacement of the social units.
Sorcerers, who were once powerful, have lost their social standing and are now regarded as ordinary members of the clan.
This means they use their power for other purposes than for social conformity.
On the other hand, many people have been accused of witchcraft due to increased poverty and superstition.
People will be accused of witchcraft if a crisis of greater magnitude confronts the clan.
To deal with mystical violence effectively and comprehensively, we must take into consideration the challenges of social dynamics and change, authority structure, and more importantly, the issue of poverty. We must also treat it as a crime.
We need a change of perception that influences thinking, attitude and behaviour.
To change witchcraft and sorcery beliefs is to deal with the surrealistic nature of this mystical power. If not, a serious study is required in the area of paranormal psychology.
Fewer witches were found in traditional societies because of a defined demarcation in the social structure.
Today, anybody in a village living poorly can be accused of witchcraft and executed.
The disadvantaged people are always seen to be envious of successful individuals.
Witchcraft and sorcery were practices to remove undesired evil and to sustain the social status quo.
It was a way of explain the phenomenon of evil, and part and parcel of the social fabric of Melanesian society.
Despite the institution of new authority structure in PNG, this phenomenon seems to be more pervasive today.
To deal with mystical violence effectively and comprehensively, we must take into consideration the challenges of social dynamics and change, authority structure, and more importantly, the issue of poverty.
We must also treat it as a crime.
One area that needs urgent attention is the ignorance prevalent among young people, most of whom never had a chance to enter formal education.
We need a change of perception that influences thinking, attitude and behaviour.
To change witchcraft and sorcery beliefs is to deal with the surrealistic nature of this mystical power.
If not, a serious study is required in the area of paranormal psychology.
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