Guinean journalist Philip Dowa investigated how belief in magic affects the people of Papua New Guinea in modern times.
Witchcraft, or sorcery, is an ancient practice passed down from generation to generation from ancient times to the present. In Papua New Guinea, witchcraft plagues almost everyone, from the powerful elite living in Waigana to settlements in the most remote corners of the country.
In biblical times, the belief in witchcraft was real, and those possessing magical abilities were respected and feared by the public. The West cannot pretend that this practice has disappeared, for it has taken on new forms under the labels of fortune, shamanism, and astrology. We also have our own forms, such as the "Tumbu culture" on Aromot Island* in Siassi, the "Sanguma Meri" in Chimbu, the "Kaisoho" in Miline Bay, the "sut man" in Kubala in the East Sepik, the "Kukurais" in Madang, and the "vada" in Central Province.
Any mysterious death, or illness without medical cause, or a sudden death due to a heart attack could be the result of witchcraft or sorcery. People are also accused of using witchcraft to gain employment, win, attract women, or advance in sports and education. Recently, six people were arrested in Nawaeb district on suspicion of practicing witchcraft and sorcery. One of them, Wawaringna Hanim from Gain village, was found guilty by a local court of causing the deaths of three people. However, Lae District Magistrate Posain Poloh dismissed the case, and others attributed it to a local cult, as the facts surrounding the case were unclear or outdated.
Because these cases are difficult to prove through the legal system, many areas of the country have resorted to local justice. In many areas of Papua New Guinea, people suspected of practicing witchcraft risk severe harassment and death at the hands of the local community if they are convicted.
When I spoke with Mr. Hanim, he admitted responsibility for the deaths of three people in his area.
Mi kilim tripela man pinis na igat sampela istap yet em mi bin ting long poisinim ("I've already killed three people, I have more on my list that I plan to poison").
Proving guilt in witchcraft cases is problematic in rural areas due to issues of physical evidence and eyewitnesses. The case of Hanim and Nawaeb remains a mystery, even though they admitted their guilt.
Witchcraft requires supernatural properties, and while the physical world doesn't reveal what's happening in secret, it will continue to torment many Papua New Guineans. This issue cannot be interpreted by Western justice, which relies on hard testimony, contrary to the cultural belief that witchcraft was used to commit a crime. And the mystery remains, confounding the local justice system, as people believe it cannot resolve the issue of witchcraft.
Like witchcraft, the cult is a developing phenomenon that also requires supernatural abilities to brainwash people. While the rich and powerful have access to a wealth of material goods and services, the poor seek the same. In urban areas, many people have resorted to pyramid schemes in recent years to make quick money, while rural residents believe in gaining wealth through strong faith. More than 300 people from two villages, from those practicing the local Kasini "Menstrual Cult" created by Malamba Kifef and Patseb Bangere to the Sadausian "Skull Cult," are the result of a lack of basic infrastructure.
Villages strive for basic amenities, such as roads, shops selling imported goods at reasonable prices, a functioning post office, and schools for children. The Kifeas added during their conversation that they saw wealth and fortune thanks to the cult.
"When we opened our eyes, we saw the money and the parcels delivered to us," Ms. Kifea said. She added: "However, this only happened when society recognized that all good things had left us."
Followers of many other cults in the countryside experience similar experiences. Most cults originate in very remote areas of New Guinea. A common tendency is that villages within their area lack access to material goods and services, and their inhabitants rely on illusions and other means to escape the poverty they face. Three villages belonging to the Wain-Erap local government are located in the Nawaeb region, 90 kilometers from Lae, and the nearest highway is 20 kilometers away. Reaching the town involves a six- to eight-hour walk from each village to the Boana railway station. Police collect tolls from 320 villages and organize community service activities in the central district near the Boana station.
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