Topic code D3: Challenging harmful animistic practices

This closely related topic code was based on data about World Vision’s attitude to specific animistic practices. The connecting proposition is that World Vision’s view of development seeks to overcome animistic

or mystical practices that it regards as harmful to personal and community wellbeing. This was a well- supported regionally

distributed link (Figure 8.7), which drew on data from Senegal and Tanzania.

                                                                                                                          64 _{KII with Zone Manager 1, Tanzania.}

65 _{KII with Zone Manager 2, Rwanda.}

In Tanzania, the evaluation report stated that ‘[the local] People see themselves engaged in constant struggles with spirits, other humans, and supernatural and natural forces that

surround them.’67 _{It was reported that the more evangelical ethos in that country is partly}

related to overcoming a debilitating history of witchcraft killings, superstitions and fears. Some of the reported practices included: not drinking water from some wells to avoid being bewitched,68 taking children to traditional healers rather than hospitals69 and not building houses with iron sheeting on the roof out of fear of possession.70 World Vision was also said to discourage aspects of local culture, such as certain traditional dances, ‘which were

contributing to adultery, rape, and the spread of HIV.’71

There was extensive reference to traditional beliefs in Senegal. These included references to the presence of demons;72 the wearing of bracelets, charms or amulets to ward off evil spirits;73 enslavement to ritual practices and fetishes;74 the abandonment of arable land affected by a devil;75 use of magic healers known as ‘sanbody’; children who stated they were scared of spirits, demons and ‘mud people’; and a variety of cultic rituals and traditions.

These rituals were performed in secret and were said to ‘weigh very, very heavy in the community …’76 _{One study cited in the evaluation reportindicated that 58% of Senegalese}

believe ‘sacrifices to spirits or ancestors can protect them from bad things happening.’77 The influence of these practices and beliefs was reported to be oppressive. In Tattaguine it was described this way: ‘These people worry “If I leave the spirits, they will kill me”.’78

The data showed that World Vision discouraged animistic practices by actively co- operating with Muslim leaders and institutions. It was stated that ‘the issue is not Christian vs. Muslim, it is overcoming animism and syncretism.’79 _{As one imam put it, ‘most people in}

Senegal are Muslims or Christian, it doesn’t matter which one as long as they have faith.’ This meant mainstream religion, not traditional beliefs. The real problem was described as overcoming fear at the community level. In terms of specific development challenges, ‘Lack

                                                                                                                          67 _{Goode 2010b, p. 32.}

68 _{KII with ADP Manager 2, Tanzania.}

69 _{FGD ADP staff Nyasa ADP, Tanzania.}

70 _{FGD with Registered Children’s Parents, Nyasa ADP, Tanzania)}

71 _{FGD Pastors’ Committee, Nyasa ADP, Tanzania.}

72 _{KII with a Pastoral Carer, Senegal.}

73 _{Ibid., and a KII with an evangelist from SIM, Senegal.} 74 _{KII with a pastor from Kaffrine, Senegal.}

75 _{KII with a senior DME Advisor, Senegal (a Muslim). This illustrates the kind of very direct connection that} can exist between animistic beliefs and agricultural production.

76 _{FGD with religious leaders, Tattaguine ADP, Senegal.} 77 _{Goode 2011b, p. 11.}

78 _{FGD with religious leaders, Tattaguine ADP, Senegal.} 79 _{KII with a senior operations manager, Senegal.}

of food, rights, justice and health are seen as a direct result of evil and spirits – the root cause of all poverty in their worldview.’80

8.2.3.1 Preliminary analysis

World Vision’s approach to development does not view local culture uncritically and it will stand against those aspects that it regards as harmful to the developing community. It will share a common ground with human-rights approaches in relation to a range of matters such as FGM, gender inequality and child protection. However, World Vision’s approach to development goes further by objecting to a range of religious and cultural practices considered to debilitate communities through fear and superstition. While World Vision upholds freedom of religion, it actively discourages certain animistic practices and will form community coalitions against them. In its view, this approach helps people experience fullness of life.

The data indicated the impossibility of segregating faith and belief from daily development challenges. It was clear that people in Senegal do not separate physical, economic or social issues from the spiritual side of life. Their worldview is a highly

integrated one. This poses a methodological problem for development organisations that have a secular, modern worldview as their basis of operation. Such organisations may be unable to grapple with community development in a more holistic and integrated way, addressing the linkages between all aspects of wellbeing.

The data was highly consistent with the description of African Traditional Religion (ATR) described by Alolo and Connell in their largely sympathetic account.81 This current research has adopted the terminology of ‘animism’ because it was the term used in World Vision reports on this subject. It is acknowledged that the term ‘animism’ may be problematic for some readers because it has negative or pejorative connotations.82 A preferable term may be ATR. However, it is contested in the literature whether such a thing as ATR exists.83 While some say ATR covers multiple religions, others say they are all just variants on the same basic theme.84 A glaring deficiency is that there is scarcely any empirical research looking at

                                                                                                                          80 _{Goode 2011b, p. 27.}

81 _{Alolo, NA & Connell, JA 2013, ‘Indigenous religions and development: African traditional religion’, in} Clarke, M 2013 (ed.), pp. 138–163.

82 _{Ibid., p. 142.} 83 _{Ibid., p. 145.} 84 _{Ibid., p. 146.}

the role of ATR (or its variants) in development, especially as there are up to 100 million adherents in Africa.85

It is likely that the strong prejudice against ATR is based on colonial, missionary and anthropological reports from the 18th and 19th centuries. This prejudice has led to dismissive attitudes and marginalisation.86 In contrast, Alolo and Connell’s fundamental point is that ATR is notable precisely because of its ordinariness as a religion rather than its bizarre or lurid aspects. It is claimed ATR performs a legitimate and proper function in the ordering of society.

However, it is not denied that ATR can be associated with witchcraft, sacrifice and muti

killings, although media reports may be exaggerated because they play to public prejudices.87 Alolo and Connell are very open in pointing out that the use of development buzzwords like

inclusion and indigenous rights ‘tends to suspend the often contentious meanings and

problematic consequences of such actions.’88 It is clear that ATR does emphasise ancestors and spirits of the departed as exerting influencing the present world, and arcane rituals are involved to invoke these forces for good or evil.

It is stressed here that the term ‘evil’ is not being applied to another belief system as a

whole. World Vision stands against dehumanising cultural practices, as these are inconsistent

with its kingdom values and its expansive vision of human freedom and wholeness. I do not claim as a researcher, and nor has World Vision claimed, that every aspect of ATR is dehumanising. Rather, World Vision is opposed to certain debilitating practices closely associated with ATR, and it is these practices that have been specifically referenced in the data.

As has been pointed out, ATR is ordinary in the sense that it seeks to explain daily life by reference to an invisible spirit world with transcendent influences. In that sense it is similar to many other religions.89 It may also be the victim of theological bias. Christian conceptions of God look to God’s unchanging character and revelation as a stable source of morals and ethics. ‘God’, as conceived in ATR, is often disinterested in the mortal world and may even be seen as hostile to it. Spirits and ancestors, especially the more recently departed ‘living dead’, are the adjudicators of ethical, legal and moral problems. In this unwritten, less-

                                                                                                                          85 _{Ibid., p. 138.} 86 _{Ibid., pp. 142–145.} 87 _{Ibid., p. 151.} 88 _{Ibid., p. 141.} 89 _{Ibid., p. 161.}

structured and localised belief system, this dispersal of responsibility has led to understandings of ATR as anarchic or amoral.90

8.3 Conclusion

World Vision brings kingdom values to its development work framed as part of a broader faith narrative. The data supported World Vision staff embodying these values within an ongoing pattern of personal interaction. This approach prevented its values from being a meaningless abstraction. There are strong emphases on building respectful interfaith relationships and standing against corruption as part of living for God’s kingdom. An especially important theme developmentally was building hope within communities. This was achieved through a variety of means appropriate for each context.

Resisting evil is the direct corollary of seeking the reign of God. For World Vision, this involves systematic advocacy against local injustices. These efforts were framed as an appeal to the Christian or Muslim faith in African settings, which involved church collaborations in most places. Naming and challenging the demonic was also a part of World Vision’s

ministry, moving it beyond the rational. World Vision also aligned itself firmly against animistic practices where they were seen as presenting risks to personal and community wellbeing. This placed it firmly at odds with the cultural relativism incipient in some post- modern development theories. Those defending ATR noted that the terms inclusion and

indigenous rights could be problematic in terms of what they might actually mean.91

                                                                                                                          90 _{Ibid., pp. 149, 152–53.}

9. Data and Preliminary Analysis: