Girl (9) mutilated while alive: Woman removed childs vagina with razor blade; Husband removed eyes, ears & fingers; to boost church attendance

[SA Muti Murders]
[Witchcraft & State in SA]
[ZA Human Trafficking Report]

[Girl (9) was mutilated while alive] [Second inyanga up for muthi killing] [Inyanga held over girl's slaying] [Taximan 'steals' boy for muthi]:

TOP Gauteng cop Happy Vilankulu has told the Alberton magistrate's court how a 9-year-old girl was pinned down and had her private parts removed while she was still alive.

Vilankulu was testifying in the murder case against Katlehong bishop Monde Tokwe, Nolofefe Magasane, Fundisile Sidumo and Vusi Mofokeng.

The state alleges that Tokwe and his wife Magasane consulted Mofokeng, an inyanga from KwaZulu-Natal, when they started losing church members at their Eden Church. Mofokeng allegedly told them to get human body parts that she would mix with muti to help bring back churchgoers.

"Accused number 2 (Magasane) sat on top of Yonela Skweyiya and removed her vagina using a razor blade. Then the husband used the blade to remove the child's eyes, ears and fingers ..." Vilankulu said.

[Muti Murder of Maanda Sendedza]: “A promising soccer star, Maanda Sendedza, had his private parts and tongue sliced off while still alive. He was found dead and his girlfriend, Nyelisani Sidimela (18), beside him at Makonde-Shadani on 23 October 2005. Her lips were sliced off. Shumani Dzebu (31), Mukondeleli Phosha (54) were found in possession of Maanda Sendedza’s private parts, tongue, cell phone & trousers; & Nyelisani’s lips.”

“Muti murder is defined as a murder in which body parts are removed from a live victim for the sole purpose of using the victim’s body parts medicinally. These body parts are then often mixed with other ingredients or used alone to make a medicine called muti. The victim usually dies as a result of blood loss from the wounds.”

ANC's ‘Operation Child Sex Slavery Production’: SA allegedly tackles World Cup Child Trafficking Fears

Thato's “granny” sold her into sexual slavery. The woman who bought her was running a sex ring that police are still investigating to find out how many children were involved. Allegedly Thato's parents, who ‘gave’ Thato away to “granny”; probably had no idea that the “granny” would sell their daughter; whom they gave away for free. SA tackles World Cup child-trafficking fears

“All [young girls or women] opposing the wishes of the [ANC young cadres] were reminded, that it was every woman’s obligation to give birth to new “soldiers”, in order to replace those warriors killed in the liberation struggle. The idiom of the adolescents referred to these patriotic efforts as “operation production”. Because of exactly this reason it was forbidden for the girls to use contraceptives.” (Delius 1996:189; Niehaus 1999:250)
-- Africanisation of RSA: ANC's Occult “Struggle” Politics: Witchcraft and the State in South Africa

» This grant will reach three million of South Africa's poorest children, rather than the 300,000 who presently receive the state maintenance grant
» Unlike the old maintenance grant, this grant will not be limited to a certain number of children in one family. Because the grant is made to the child, through the care-giver, a child will not suffer because of the size of his or her family
-- African National Congress: Welfare Laws Amendment Bill, 1997: Social Assistance Act [to enable the poor to breed more poverty?]

» “Our objective should be to assure that developing countries make family planning information, education and means available to all their peoples by 1980.” [Page 130]
» “...there is general agreement that up to the point when cost per acceptor rises rapidly, family planning expenditures are generally considered the best investment a country can make in its own future.” [Page 53]
-- National Security Study Memo. 200: Implications of Worldwide Population Growth, April 1974[Note: NSSM200 was submitted to World Leaders at the Third World Population Conference in Bucharest, Romania, August 1974; which focussed on the relationship between population issues and development. NSSM200 was not implemented for the Third World, because Black African Leaders said it was “racist”. It is “racist” to discuss and enable population policies to prevent children being procreated for sexual slavery, economic slavery, child trafficking, child prostitution, child abuse, child homelessness, etc. etc.]

What is the relationship between African Occult Muti Sacrifice Ritual Belief Systems, and African Criminality?

“Maybe the decision of the ANC youth cadres to take up witchhunting, was also based on the calculation, that party politics and revolutionary slogans would not be sufficient for mobilizing the population. Witchhunts on the other hand seemed to be a common cause for which one could expect broad-based support.” (1993:527) -- Isak Niehaus shows how witchcraft was politicised .. and how the ANC and other political groups used witchcraft beliefs to further their own agendas. [See also: Africanisation of RSA: ANC's Occult “Struggle” Politics: Witchcraft and the State in South Africa]

What is the relationship between African Occult Muti Sacrifice Ritual Belief Systems, and African Criminality?:

The analogies between African Occult Ritual Slaughter and Sacrifice of Animals and Humans for Profit are direct: both involve (i) Bloodletting parasitism, i.e. the being is not humanely killed, but must slowly and painfully bleed to death; (ii) Terrorizing Torture, the being must suffer, and protest its suffering with fear and terror: the greater the terror and screams of the animal/human’s torture, the greater the muti’s potency, to allegedly ensure future financial profit, sexual prowess, or similar, for the Muti purchaser.

How do Occult African beliefs about (a) Ritual Sacrificial Slaughter of Terrorizing Animals to Violent Death with Parasitic bloodletting; where the greater the amount of terror inflicted on the animal, the greater their alleged potency of African manhood; (b) Muti Medicinal Occult Beliefs of human bloodletting and Muti Harvesting of Human body parts, removed while the victims are still alive, in the belief that the terror inflicted screams of the victim, enhance the medicine’s power; (c) provide them with Occult Belief Systems which rationalize and legitimize not only violence, but the infliction of terror upon another being, as a ‘spiritual practice’ bringing ‘good luck’?

How much of these Occult African cultural beliefs are the belief system foundations for South Africa’s culture of violence, from black Africans?

Zoutnet: Putting the Spotlight on Muti-Murders & Traditional Healers...

Necklacing is Witchhunting: “The ANC-in-exile used traditional African witch-hunting methods in their camps to teach youths how to terrorise resistant township residents into submission to ANC-hegemony. On this photograph, youths at Camp Quatro in Angola were taught the traditional African witch's purgative powers of fire, i.e. the necklacing, placing a burning tyre around a victim's neck) of such a so-called 'cockroach'...Decapitation often is used.” -- Adriana Stuijdt, former Sunday Times Journalist [ANC's Africanisation Occult “Struggle” Politics: Witchcraft and the State in South Africa]

Providing further context to the issues raised in Open Letter to FIFA 2010 World Cup Teams: God vs. FIFA: Do you have the Honourable Courage to be a ‘Flying Scotsman’?; a collection of articles on the positive (Herbal Health Remedies) and negatives (Muti Murders) of African Occult Medicine; from Zoutnet.

According to a research article by Gérard Labuschagne, of the Investigative Psychology Unit, Serious and Violent Crime Component, Detective Service Head Office, South African Police Service, Features and Investigative Implications of Muti Murder in South Africa

Muti murder is defined as a murder in which body parts are removed from a live victim for the sole purpose of using the victim's body parts medicinally. These body parts are then often mixed with other ingredients or used alone to make a medicine called muti. Muti is a Zulu (umuthi) word meaning medicine. The victim usually dies as a result of blood loss from the wounds. While muti murders have occurred throughout history in South African culture, little is known about them and little research exists on the phenomenon. The term muti murder has been used interchangeably with the term ritual or sacrificial murder, often adding to confusion in terminology and definitions regarding these types of cases. This paper provides an overview of muti murder, explains the context in which these types of murder occur, defines the offenders and victims involved, and provides guidelines for investigating these types of murders.

Trafficking Body Parts in Mozambique & South Africa, Simon Fellows, Human Rights League Report, 2008

“They say the treatments with genital organs only work if they are taken from a person alive and not dead” (Customs Official, Sofala province, Mozambique) -- Trafficking Body Parts in Mozambique and South Africa, by Simon Fellows, Human Rights League, Mozambique, 2008 (PDF)

“They formed a circle and put the baby inside and started dancing. One man took the baby and holds him up and threw him on top of the rock. They cut the baby open and removed the heart and lungs. When they got home they killed the goat and used its skin to cover the parts removed from the baby and put them at the shop” -- Investigating Police Officer, Venda, South Africa


“The murderer cut her throat like she was a goat. He cut her head just like that, and removed her genital organs, leaving all the rest” -- Police Officer, Cabo Delgado Province, Mozambique


“He grabs me on the neck, I tried to loose myself but I couldn’t. So then he took his knife and started cutting me. Then I fainted”-- Young man attacked for his genital organs, Niassa province, Mozambique


“It is true that people become rich after a traditional treatment with human organs”
-- Traditional Healer, Manica Province, Mozambique

AIDS in the “Witchcraft Paradigm” of Power: AIDS, Witchcraft, and the Problem of Power in Post-Apartheid South Africa, by Adam Ashforth

“Witchcraft, Violence, and Democracy in South Africa,” by Adam Ashforth:

Witchcraft, Violence and Democracy in South Africa; By Adam Ashforth [*Amazon**Kalahari*] “In communities where a witchcraft paradigm informs understandings about other peoples’ motives and capacities, life must be lived in terms of a presumption of malice.” -- AIDS, Witchcraft, and the Problem of Power in Post-Apartheid South Africa, by Adam Ashforth

How does democracy fare when the people governed insist they live in a world with witches? If the government of a people afflicted by witchcraft refuses to punish witches, how does it avoid becoming alienated from the perceived needs of its people or, worse, seen as being in league with witches? In Soweto, South Africa, the constant threat of violent crime, the increase in black socio-economic inequality, the AIDS pandemic, and a widespread fear of witchcraft have converged to create a pervasive sense of insecurity among citiens and a unique public policy problem for government.

In “Witchcraft, Violence, and Democracy in South Africa,” Adam Ashforth examines how people in Soweto and other parts of post-apartheid South Africa manage their fear of 'evil forces' such as witchcraft. Ashforth examines the dynamics of insecurity in the everyday life of Soweto at the turn of the twenty-first century. He develops a new framework for understanding occult violence as a form of spiritual insecurity and documents new patterns of interpretation attributing agency to evil forces. Finally, he analyzes the response of post-apartheid governments to issues of spiritual insecurity and suggests how these matters pose severe long-term challenges to the legitimacy of the democratic state.