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Madumo, a Man Bewitched
No one answered when I tapped at the back door of Madumo's home on Mphahlele Street a few days after my return to Soweto, so I pushed the buckling red door in a screeching grind of metal over concrete and entered calling, "Hallo?"
So begins this true story of witchcraft and friendship set against the turbulent backdrop of contemporary Soweto. Adam Ashforth, an Australian who has spent many years in the black township, finds his longtime friend Madumo in dire his family has accused him of using witchcraft to kill his mother and has thrown him out on the street. Convinced that his life is cursed, Madumo seeks help among Soweto's bewildering array of healers and prophets. An inyanga, or traditional healer, confirms that he has indeed been bewitched. With Ashforth by his side, skeptical yet supportive, Madumo embarks upon a physically grueling treatment regimen that he follows religiously-almost to the point of death-despite his suspicion that it may be better to "Westernize my mind and not think about witchcraft."
Ashforth's beautifully written, at times poignant account of Madumo's struggle shows that the problem of witchcraft is not simply superstition, but a complex response to spiritual insecurity in a troubling time of political and economic upheaval. Post-apartheid Soweto, he discovers, is suffering from a deluge of witchcraft. Through Madumo's story, Ashforth opens up a world that few have seen, a deeply unsettling place where the question "Do you believe in witchcraft?" is not a simple one at all. The insights that emerge as Ashforth accompanies his friend on an odyssey through Soweto's supernatural perils have profound implications even for those of us who live in worlds without witches.
So begins this true story of witchcraft and friendship set against the turbulent backdrop of contemporary Soweto. Adam Ashforth, an Australian who has spent many years in the black township, finds his longtime friend Madumo in dire his family has accused him of using witchcraft to kill his mother and has thrown him out on the street. Convinced that his life is cursed, Madumo seeks help among Soweto's bewildering array of healers and prophets. An inyanga, or traditional healer, confirms that he has indeed been bewitched. With Ashforth by his side, skeptical yet supportive, Madumo embarks upon a physically grueling treatment regimen that he follows religiously-almost to the point of death-despite his suspicion that it may be better to "Westernize my mind and not think about witchcraft."
Ashforth's beautifully written, at times poignant account of Madumo's struggle shows that the problem of witchcraft is not simply superstition, but a complex response to spiritual insecurity in a troubling time of political and economic upheaval. Post-apartheid Soweto, he discovers, is suffering from a deluge of witchcraft. Through Madumo's story, Ashforth opens up a world that few have seen, a deeply unsettling place where the question "Do you believe in witchcraft?" is not a simple one at all. The insights that emerge as Ashforth accompanies his friend on an odyssey through Soweto's supernatural perils have profound implications even for those of us who live in worlds without witches.
264 pages, Paperback
First published June 15, 2000
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Displaying 1 - 13 of 13 reviews
August 28, 2007
Bewitchment in the New South Africa
The complexity and problems in the lives of South Africans in the newly minted post-apartheid state are richly interpreted in Madumo, both by westerners like Adam Ashforth and Africans he has known in Soweto. Witchcraft is taken up by both westerners and South Africans as an active encapsulation of these struggles, and the relevance of witchcraft to a modern life and a modern future is debated. As Ashforth says, "Despite the dawning of democracy, people were still suffering. Yet the task of interpreting the meaning of misfortune was becoming more complex." (9)
Madumo describes the conflict of a modern man trying to honor his ancestors: "the problem with us that we Africans, when life picks up and things are going smooth for us, we normally forget about our ancestors. Because we are trying to follow western culture." (24). The youth are ignorant of tradition, especially in an era of rural exodus, and a plethora of dangerously creative witchdoctors reflects this. The elder members of the society are still expected to govern and judge the plans of youth, however: one witchdoctor, Dr. Zonki, reflects that in the normal course of events, but especially with regards to witchcraft, Madumo must "approach the elders of [his] family and do this in the proper way" (199). This shows a more resilient side of ancestor worship, and witchcraft's role in preserving tradition, however shabbily.
The recent "deluge of witchcraft" (98-99) points out just how people use bewitchment to come to grips with living in a new South Africa. As a tool, it not only reinforces gender roles and traditional life, it has proven capable of innovation and has been profitable for many. It has also survived the secularism of the new South Africa; Dr. Zonki himself mixed potions for the fighting Inkatha in the hostel of Soweto, and yet has no trouble because of this past in the new pluralistic state. A space for the interpretation of social and physical ills, as attributable to malevolent forces outside of ones control, has survived the fall of apartheid as well. "For all the talk of ubuntu, or 'African humanism' by the new African elite, on the streets of Soweto the practice of everyday life was tending ever more towards the dog-eat-dog"(232).
The new era puts blacks in conflict over housing and electricity, which are no longer free as a concession of the apartheid government against violence. The difficulty of everyday pursuits is reflected in the "university-thing" comments of Madumos relatives, who are impatient with his pursuit of his new opportunities. These sentiments might be echoed by any working family struggling with a devalued Rand and the expensive prospect of academics (17). The rise in witchings and witch doctors is also related to the emergence of AIDS, which is sweeping the country.
Although this is perhaps equally as much memoir of Ashforth as it is social history of Sowetan bewitchment,
the book is fairly straightforward, and the writing is succinct and modest. We may find ourselves wondering just how useful this book is, however, as something beyond candid reportage. Can we really understand what motivates the ongoing crisis of identity in Africa? Ashforth is right at least in that we should, because the implications of African demise will affect us all in coming years, from AIDS to terrorism. It is also worth considering, as this book does, what tradition can really do for people.
The complexity and problems in the lives of South Africans in the newly minted post-apartheid state are richly interpreted in Madumo, both by westerners like Adam Ashforth and Africans he has known in Soweto. Witchcraft is taken up by both westerners and South Africans as an active encapsulation of these struggles, and the relevance of witchcraft to a modern life and a modern future is debated. As Ashforth says, "Despite the dawning of democracy, people were still suffering. Yet the task of interpreting the meaning of misfortune was becoming more complex." (9)
Madumo describes the conflict of a modern man trying to honor his ancestors: "the problem with us that we Africans, when life picks up and things are going smooth for us, we normally forget about our ancestors. Because we are trying to follow western culture." (24). The youth are ignorant of tradition, especially in an era of rural exodus, and a plethora of dangerously creative witchdoctors reflects this. The elder members of the society are still expected to govern and judge the plans of youth, however: one witchdoctor, Dr. Zonki, reflects that in the normal course of events, but especially with regards to witchcraft, Madumo must "approach the elders of [his] family and do this in the proper way" (199). This shows a more resilient side of ancestor worship, and witchcraft's role in preserving tradition, however shabbily.
The recent "deluge of witchcraft" (98-99) points out just how people use bewitchment to come to grips with living in a new South Africa. As a tool, it not only reinforces gender roles and traditional life, it has proven capable of innovation and has been profitable for many. It has also survived the secularism of the new South Africa; Dr. Zonki himself mixed potions for the fighting Inkatha in the hostel of Soweto, and yet has no trouble because of this past in the new pluralistic state. A space for the interpretation of social and physical ills, as attributable to malevolent forces outside of ones control, has survived the fall of apartheid as well. "For all the talk of ubuntu, or 'African humanism' by the new African elite, on the streets of Soweto the practice of everyday life was tending ever more towards the dog-eat-dog"(232).
The new era puts blacks in conflict over housing and electricity, which are no longer free as a concession of the apartheid government against violence. The difficulty of everyday pursuits is reflected in the "university-thing" comments of Madumos relatives, who are impatient with his pursuit of his new opportunities. These sentiments might be echoed by any working family struggling with a devalued Rand and the expensive prospect of academics (17). The rise in witchings and witch doctors is also related to the emergence of AIDS, which is sweeping the country.
Although this is perhaps equally as much memoir of Ashforth as it is social history of Sowetan bewitchment,
the book is fairly straightforward, and the writing is succinct and modest. We may find ourselves wondering just how useful this book is, however, as something beyond candid reportage. Can we really understand what motivates the ongoing crisis of identity in Africa? Ashforth is right at least in that we should, because the implications of African demise will affect us all in coming years, from AIDS to terrorism. It is also worth considering, as this book does, what tradition can really do for people.
December 10, 2010
I'll give you a warning beforehand: this book is not an easy "sit down & read on the weekend" type of book. It's an interesting premise, but this is no Kim Harrison or James Rollins book that the average reader will breeze through in a few hours or days.
The book is a only slightly fictional retelling of a very real episode in Ashforth's life. Taking place in a post-apartheid Africa, it is told through Ashforth's voice as he witnesses his friend Madumo's attempts to rid himself of the effects of a witch's possession. He's been accused of practicing witchcraft & causing the death of his mother, something Madumo swears he didn't do. So off Madumo goes to see someone about ridding him of this influence & hopefully setting his life back to rights.
There's a lot of stuff going on in this book & while Madumo's plight is interesting, Ashforth spends a little too much time going off into various different directions. The story really needed to be streamlined a little more. It's a decent enough story but it's really only going to appeal to certain audiences.
The book is a only slightly fictional retelling of a very real episode in Ashforth's life. Taking place in a post-apartheid Africa, it is told through Ashforth's voice as he witnesses his friend Madumo's attempts to rid himself of the effects of a witch's possession. He's been accused of practicing witchcraft & causing the death of his mother, something Madumo swears he didn't do. So off Madumo goes to see someone about ridding him of this influence & hopefully setting his life back to rights.
There's a lot of stuff going on in this book & while Madumo's plight is interesting, Ashforth spends a little too much time going off into various different directions. The story really needed to be streamlined a little more. It's a decent enough story but it's really only going to appeal to certain audiences.
November 15, 2011
I read this for one of my medical anthropology classes in college. It was an insightful read, and certainly worth the time spent, but I found that it could've had better structuring in terms of streamlining the primary story a bit more.
April 27, 2018
learned a lot ab post-colonial traumas of apartheid in south africa and how these are conceptualized/confronted/manifested today
March 18, 2017
Read this for an anthropology class on religion, witchcraft, and magic. Loved the way Adam shared his experience. It was very lively.
April 19, 2018
This was a fascinating book about witchcraft in South Africa. I learned a lot from reading this and it was very interesting to learn about what is considered witchcraft and how healers and prophets can help you. It did take me a while to get through this as it wasn't a quick read and there was a lot of information in every chapter.
November 17, 2016
I really enjoyed this book. Compared to a few other books I have read so far for my study, it reads very nicely. Asforth is definitely a good writer.
For starters, the friendship aspect of this book is really well written. It makes you better understand why Asforth is financially helping Madumo so much. The research parts are really interesting, I love to learn about beliefs such as witchcraft and how it works. Because in the Western world everybody begins to laugh when you start to talk about witches and that they might be real.
Madumo lives in Soweto and he believes he is been cursed. To lift this curse, which causes him a lot of trouble, Madumo and Adam go on this journey finding out how and even if they can lift this curse. It takes them to church, to an inyanga. They take you with them on this journey and so, it is not just a research/study book but also enjoyable as a novel. I recommend this book if you like to learn about witchcraft or just because I made you curious. Let me know what you thought of this book!
xo
For starters, the friendship aspect of this book is really well written. It makes you better understand why Asforth is financially helping Madumo so much. The research parts are really interesting, I love to learn about beliefs such as witchcraft and how it works. Because in the Western world everybody begins to laugh when you start to talk about witches and that they might be real.
Madumo lives in Soweto and he believes he is been cursed. To lift this curse, which causes him a lot of trouble, Madumo and Adam go on this journey finding out how and even if they can lift this curse. It takes them to church, to an inyanga. They take you with them on this journey and so, it is not just a research/study book but also enjoyable as a novel. I recommend this book if you like to learn about witchcraft or just because I made you curious. Let me know what you thought of this book!
xo
December 12, 2012
Being as I had to read this for school, it was not half bad. The beginning was kind of dull, but I actually found myself wanting to continue as I progressed towards the end. Ashforth did a good job of helping the reader really visualize Soweto and the environment and people that are part of it. The ending was almost depressing as Ashforth was returning to the USA, returning to work, away from his home away from home. All in all, I would recommend this book to a reader who might have an interest in looking into life or witchcraft in post apartheid Soweto.
April 9, 2016
I used this book as a source on my degree in culture-studies, and I read it several times. I din't really like it that much, I have to admit. The topic is very interesting, and gives a good insight- the reason I picked (or rather my advisor), but I did find it boring at times, and I didn't really feel for Madumo himself, or the author- which can constitute a problem.
September 30, 2015
So here's the thing: this was presented to me as an ethnography. That is the only source of my disappointment in this book. Don't expect an ethnographic account or any sort of typical anthropological analysis. However, in a sincere way, Ashforth manages to portray the emic in a way that is vivid and capturing. Reads like a memoir with a pithy quasi-theoretical statement at the end.
April 17, 2009
not bad, kind of weird, interesting to read about an atheist's perspective of witchcraft as an outsider looking in
July 9, 2008
Intense exploration of the social and psychological distortions detailed by a Westerner living in Soweto during the end of the Apartheid period.
Displaying 1 - 13 of 13 reviews