Ubuthakathi, abathakathi and ukuthakatha – a potential explanation

 As usual, I’m going to start my explanation with the linguistics. The root of these three words, -thakath-, is most probably related to the verb –thaka, meaning ‘to compound or concoct medicinal mixtures, to mix up medicines, to dispense’. This verb, however, as well as the related nouns ‘umthaki’ and ‘isithako’, does not have a negative connotation – it simply relates to the idea of ‘medicine-mixing’ or pharmacy. In fact, in Vilakazi and Doke’s dictionary, there is no relation drawn between the two words. Another potential relationship might be between the root and a related noun ‘ubuthakathaka’, meaning ‘limpness, softness, weakness, feebleness or debility’. 

However, before we dive in to the potential roots, what does the word mean? The verb, ukuthakatha, means ‘to practise witchcraft, deal in nefarious charms, concoctions, poisons, etc.’. The related agent-noun is ‘umthakathi’ (plural ‘abathakathi’), meaning ‘one who practises witchcraft’, whereas the concept noun ‘ubuthakathi’ simply means ‘witchcraft’. However, these terms translated thus are not entirely accurate. Christianocentric views of ‘witchcraft’ or modern ‘wicca’ are that it is a negative system of belief or worldview, but this does not reflect the true situation. In fact, a more useful translation of the words would be ‘to deal in nefarious charms, concoctions, poisons or any other negative medico-magical items or interventions’ for ukuthakatha, and then similar translations for the other two words, rather than using the contested and often inaccurate term ‘witchcraft’. 

But what does all this mean? What does it mean when someone is accused as an ‘umthakathi’, or accused of ‘ubuthakathi’? Generally, an umthakathi is someone who aims to use potions, spells, poisons and curses in order to harm other people. There are different versions of how someone does this – some claim that an umthakathi is not necessarily conscious of his or her actions, and that they thakatha at night. Others claim that the umthakathi is completely conscious, and aims to hurt – through cursing with lightning, placing of umeqo spells, or casting an eye (ukuphonsa ihlo) at someone. 

Berglund (1976: 266) argues that 

“the Zulu idiom ubuthakathi implies two fields of evil. Firstly, it refers to an incarnate power geared towards harm and destruction which manifests itself through humans and, either directly or indirectly, is addressed to human beings.

…

Secondly, ubuthakathi is associated with the embedded neutral powers of materia, imithi, the manipulation of which is geared towards evil ends.” 

So there is a difference between a malevolent and evil power (ubuthakathi) manifest in people (abathakathi) who then wield it in order to cause harm, and the use of neutral imithi in order to cause harm, through the knowledge of the medical materials’ power. 

This complicates matters somewhat – medical materia or imithi are by their nature neutral, and anyone can obtain such material in order to poison or to use those properties which they possess in order to harm someone. Thus someone who is an inyanga one day can, by selling medicines which can be used to kill, become an umthakathi the next day. For this reason, it is often innocent izinyanga who are killed because their knowledge of herbs is feared. The second ‘field of evil’ would best be translated by the English word ‘sorceror’ – someone who uses physical or chemical preparations or concoctions in order to effect magic. The first ‘field of evil’, however, implies something supernatural and mystical, associated with things such as flying through the air, invisibility, and gruesome unions with various familiars and beasts.

Another distinction is that the umthakathi yemithi – the sorcerer – is usually something transmitted from parent to child. The other type of umthakathi usually works outside of any social group or clan.

Whether this clears up the issue of ubuthakathi, or calls for another explanatory article, is part of the ongoing discourse on the subject. As Berglund wrote in 1976 (269),

“thinking on ubuthakathi does not always follow only traditional patterns of expressing itself. Zulu society allows for continual and ongoing additions to the ideas of the reality of evil. Ubuthakathi is inclusive in a remarkable way, no description however fanciful and incredible being too extravagant to be true in the realm of ubuthakathi”

MEC criticises the murder of one accused of witchcraft.

Bawinile Ngcobo

20 Jun 2012  Isolezwe page 11 

The Minister of Community Development in KwaZulu-Natal, Mrs Weziwe Thusi, has criticised an incident in which an old woman from Thobothini in Ngwavuma was burnt, together with her grandchildren, at the weekend. 

Mrs Thokozile Tembe (72), and her grandchildren Slindile Mnguni (11) and Spesihle Nyawo (3) were burnt to ashes in the house in which they were sleeping. 

The daughter of Mrs Tembe, Miss Fikile Mnguni, told Isolezwe after the incident that her mother was a person who liked traditional medicines, and that there were people who accused her of committing witchcraft in the area.

She said that there was nobody who could support this who had come to them or who had gone to the induna of the area to speak about this matter, but it was something which was talked about in the area – and it is for this reason that they suspect that her mother was burnt by people.

Minister Thusi said that it is unfortunate that people are still continuing to lose their lives in this manner.

“Cold blooded murder of old people and children is needless. The government does everything in its power to raise awareness among people about the abuse of old people, but it is clear that we must try harder than before because it is apparent that people do not hear the message that we are putting out publicly,” said Mrs Thusi. 

She said that she urges community members to learn about the different situations which afflict older people when they are aged, and which cause them to do things which they would not normally do such as being continually confused and not knowing where they are.

“Two weeks ago an older woman was found just wandering around in the Pietermaritzburg city centre, who was brought to my office. When she was questioned it was discovered that she had come to town with her son, that they had lost each other, and that she did not know where she was. Does this then mean that she’s committing witchcraft? We must fight against this kind of abuse,” explained Mrs Thusi.

The police are investigating a case of murder and arson. 

Initiate isangoma fired from work

Expect an ‘explanation’ blog about this one soon.

One accused of witchcraft shaking in anger

Mlungisi Gumede

Isolezwe 29 March page 16

A woman from KwaNdengezi is angry and confused, having been removed from where she was working at Elangeni FET College in Pinetown, and sent to KwaDabeka because she was accused of practicing witchcraft and of burning impepho at work.

Miss Thandi Mtshali (35) was a security guard and she cooked food for the learners at the institution in Pinetown. She disputes these allegations, saying that she did use to burn impepho and that she spoke with the amadlozi at the school, and that she used to sprinkle protective medicine in the yard of the institution in the morning.

“I know who the people are who have been fanning these lies into flame because they hate me,” is what she said.

Miss Mtshali complained about the way that the institution’s authorities had acted about this issue.

“This issue has upset me greatly, being removed from work on charges which have no basis,” she said.

She said that she is a person who is afflicted by an idlozi, as she is currently an initiate isangoma, and furthermore it happened that her idlozi came upon her at work and ended up doing things of which she herself was not aware.

“I don’t deny this, that at my previous place of employment (before I was hired at Elangeni) I burnt impepho because my idlozi troubled me greatly,” she said.

She said that at Elangeni also it happened that the idlozi came upon her with its rough rasping breathing noises, adding that when there was something which had upset her it arose greatly and started to speak so that other people could hear it.

“When they took the decision to remove me from Pinetown they took me to KwaDabeka and told me that the children were now afraid of me because I was continually making rough rasping noises and because they had heard voices of people whom they could not see,” she said.

Miss Mtshali said that when they removed her from her position as a guard of the children they said that they would hire her to clean the institution, but she refused because she said that this would be a demotion from her previous position. She added that they finally said that she could not work in the office where she would be faced with lots of people, as they feared that the idlozi would come upon her in front of them.

Mrs Dudu Goba of the institution’s HR department said that the issue of Miss Mtshali was confidential and that she could not talk about it in the newspapers.

“Miss Mtshali was obliged to follow the internal code of conduct of the institution, and if she is unsatisfied with the way in which her matter was handled then she should not be talking to the newspapers,” she said.