Book Preview: Juju, Magic And Witchcraft In African Football

‘Juju, Magic And Witchcraft In African Football’

By: A Staff Writer





Book Title: ‘Juju, Magic and Witchcraft in African Soccer: Myth or Reality?’





Author: Rev. Francis J. Botchway (Editor, Christian Messenger)





Date for Launch: Wednesday 2nd November 2011





Venue: Press Centre, Accra Sports Stadium





Time: 3 p.m. prompt





Introduction


The modern game of football, also referred to as soccer is one of the most popular sports in the world. In Ghana and the rest of Africa, the game is ‘the passion of the people’. The modern professional game was developed in the United Kingdom, and through British sailors, merchants, international civil servants and missionaries, football was introduced in many countries of the world including the Gold Coast, now Ghana.

Rev. Francis Botchway’s book is the outcome of seven years of intensive research into the influence and significance of religion in African football. Other authors may have written on the historical development of the game in Africa or in individual nations like Ghana, Nigeria, South Africa, etc., but this new book seems to be the first of its kind in Africa.


Over the years, Africans have been criticized, vilified and snared at by some Europeans with the accusation that our sports people’s recourse to juju men, sorcerers and witchdoctors was destroying the ‘beautiful game of soccer’. What perhaps the critics failed to realize was that in Africa, religion permeates all facets of our social life.


The new book reveals that juju, magic and witchcraft were originally not associated with African soccer until later on. It gathers that when the British first introduced the game, it was associated with Christian values such as, praying before matches and singing of hymns and choruses by the players and/or their supporters.


In the United Kingdom where the game was professionally shaped, religion played a dominant role in its development. The book notes, “In Britain, the game was associated with religion. The Victorian Era Christianity, in the 19th Century, gave birth to renowned clubs like the Queen’s Park Rangers, Aston Villa, Everton and Tottenham Hotspurs. Out of Bible Classes and church hall groups several of the soccer clubs were formed.”


The book also examines the significance of the ‘Christian Cross’ to footballers and other sports people across the globe and why these players cross themselves (or make the sign of the cross).


The views of distinguished theologians, academics, retired African footballers, football administrators and fans were solicited and published. They shared their experiences and argued for or against the use of juju, magic and witchcraft in soccer.


Content of Book


In Chapter One, the author examines the question: How Real Are Juju, Magic and Witchcraft? He gives brief definitions of ‘juju, magic and witchcraft’, and presents 12-point arguments to justify the peculiarity and ‘beauty’ of the game of football. The chapter ends with startling revelations from African Soccer magazine Sports Correspondents on how juju, sorcery, magic and witchcraft destroyed the ‘beautiful game’ in many African countries.


In Chapter Two, Rev. Botchway traces the ‘Genesis of Religion in African Football’. He gives an insight into how some early juvenile (colts) and adult football teams practiced ‘spiritism and occultism’, including the use of the ‘Pentagram’ (or ‘Star of David’), the invoking of saints like St. Anthony of Padua, Moses and Joseph, and also angels like Michael, Gabriel and Raphael.


Many of the soccer teams also consulted ‘Marine Spirits’ like ‘Mammy Water’ (Mermaid), practiced ‘Necropolism’ (communication with the spirits of the dead) and used sacred texts, artifacts and litanies such as ‘ancient’ Psalms, 6th & 7th Books of Moses, Qur’anic writings, talismans and charms to help them win games.


‘African Religion in African Football’ is the title for Chapter Three. The author argues that before football was introduced in Africa, Christianity and Islam had already gained roots on the continent. Again, before the arrival of these predominant ‘foreign religions’, traditional African religion (ATR) was widespread and its adherents believed in the Supreme Being. He delves deep into the true nature of the African religion, stressing that, ATR is not juju, magic and witchcraft.


The chapter provides a brief over-view of the ‘voodoo’ religion in West Africa and how it was transported to Latin (South) America and the West Indies.


The book further proffers that because Africans believe in the existence and influence of unseen spirits and deities, majority of the people consider it foolhardy to engage in a business venture or a social activity without first soliciting divine inspiration and intervention. Clerical agents such as ‘priests, diviners, mediums, divine-healers (witch doctors) and medicine men (herbalists) help service the spiritual needs of the people, including farmers, business people, traders, footballers, coaches and club officials.





The author admits that there are ‘counterfeit clerical agents’ and swindlers parading as ‘magicians, sorcerers, juju men and witches’, whose evil practices are dreaded by people, including footballers, fans and club officials.

Chapter Four reviews the ‘Factors that Encourage Spirituality in African Soccer.’ It looks at six fundamental factors that inspire or fuel the use of juju, witchcraft and magic in soccer. These factors include our ‘religio-cultural setting’. The African worldview emphasizes the belief that God is in the centre of reality and he is assisted by several unseen spiritual beings. For instance, in the game of football, the stakeholders believe that ‘nothing happens by chance’ and that, the Supernatural plays a critical role in the outcome of a game.


As Prof. Albert Awedoba postulates, in a traditional African society, there is no dichotomy (separation) between the sacred and the secular. “Why something happens in life or in a football game is usually given mystical or supernaturalistic interpretation. ‘How’ the ball went into the net or missed the target can be explained as the goal tender’s mistake or a striker’s inability to take his chance. But ‘why’ the ball ‘went in’ or ‘missed the target’ receives a ‘causal interpretation’ from the African.” He is convinced that a supernatural power or ‘Mallam’ was behind that.


Other factors that influence spirituality in football include, ‘national pride; seeking honour and fame; football politics and power struggle; socio-economic interests; when soccer turns into a religion; and fear and suspicion’.


Chapter 4 ends with moving testimonies from persons like, Rev. Osei Kofi, Mohammed Polo, Mr. Worlanyo Agrah, Rev. E. Nagba, and a former Ivorian Sports Minister as to how the use of juju, sorcery and witchcraft shattered the career of many footballers, with some of them dying prematurely or maimed for life.


“Festishim has been excessive, expensive and destructive and should have no place in Ivorian (Africa) football,” says Mr. Laurent Dona Fologo (a former Ivorian Sports Minister).


In the fifth Chapter, the author evaluates the question ‘Do the gods Play Football?’ He argues that there is a strong religio-cultural affinity between the Jesus’ time Middle East and the traditional African society. For instance, the reality of ‘evil forces and demons’ are believed by the two societies. Jesus Christ, Peter, Paul and many succeeding believers have exorcised or cast out evil spirits and also healed the sick and victims of demonic attacks.


The outcome of a BBC Sport Talk Survey conducted in 2002 on whether ‘juju’ has a strong influence in African football, is also captured. Rev. Botchway further examines the forms of superstition, religious beliefs and practices persisting in European, Asian and Brazilian football.


He has an account of how the ‘Jehovah-God factor’ helped Brazil to win its 4th FIFA World Cup in 1994 (after 24 years in the soccer wilderness) and the 5th in 2002. The national chaplain, Alex D. Ribeiro published a book titled, “Who Won the World Cup? God Did” in which he recounted the success story of the Brazilian national team.


A Brazilian Lecturer in Ghana, Prof Marco Aurelio Schaumloeffel also argued that “many (Brazilian) players make the sign of the cross and practice mystic rituals, in the hope to disarm the adversary…” adding that, “If somebody really wants to protect his team, he performs or orders a voodoo session that we call a macumba which can be seen in some cities street corners in the early morning”.


Views of celebrated African footballers, technical directors and scholars like Christian Chukwu, Gadji Celi Saint Joseph, C. K Gyamfi, Jones Attuquayefio, Addo Odametey, Samuel Osei Kuffour, Kashimawo Laloko, Professor Bolaji Ikulayo, Yinka Okeowo and Dr. Peter Omoluwabi have been captured in this chapter.


An interesting testimony came from the former Captain and Coach of Nigeria’s ‘Super Green Eagles’, Christian Chukwu. According to him, in a match against Ghana, his team’s so-called spiritual fortification and ‘neutralizing’ of danger-man Dan Owusu did not prevent the latter from eventually scoring the match-winner for the Black Stars.


In Chapter Six, the author discusses how ‘Christianity and Islam’ have become dominant spiritual forces in African football today. He assesses the contribution of the ‘Christian Cross’ as a significant feature of human enterprise and endeavours. Today, ‘the sign of the Cross’ finds expression in the ‘football battlefield’ and those who practice it believe that through it their ‘foes’ (including opponents and unseen evil forces) are conquered or defeated.


The chapter also carries the scintillating reports on Brazil’s 1994 World Cup final matches and how they scaled through, with the massive support of prayer warriors present in the USA stadia stands and back home in Brazil. Many soccer pundits are still puzzled as to ‘why’ the Italian dare devil player, Roberto Baggio kicked the last penalty kick ‘over the bar’ in that final match against Brazil. Many of the international press had sarcastically tagged that decider as a ‘battle’ between ‘Christ’ (Brazil’s goalkeeper – Taffarel) and ‘Buddha’ (Italian striker Baggio). The Italian was said to be a practising Buddhist.


The influence of the Islamic religion in Africa society cannot be over-emphasized. Muslims also believe that whatever happens in the game of football is by the will of God. ‘Insha Allah’ (meaning, the sovereign will or act of Allah) and ‘Bismilla’ (in the Name of Allah) are tenets of the faith ingrained in every Islamic follower. Today, King Faisal’s founder, Alhaji Abdul-Karim Grusah, has earned the nickname “Insha Allah” because he strongly expounds this belief.


Muslims believe in the existence of evil spirits. ‘Jinn’ is the plural for evil spirits (with ‘jinni’ as the singular). In many Muslim communities, the “evil eye” (nazar) is detested as destructive. They believe that ‘nazar’ is akin to witchcraft. The Qu’ran’s Sura 113 expatiates on this.

Islam provides methods such as the use of charms commonly known as ‘tawidth’ to help counteract the effects of ‘jinn’ and ‘nazar’. The charms and amulets are won on the body or kept in a secret location to help ward off evil spirits. Mallams and Marabouts are the key clerics who offer spiritual directions in this regard.


Chapter Seven looks at ‘a case study of spirituality in Ghana football’. Much focus is on the Black Stars and the two glamorous clubs: Kumasi Asante Kotoko and Accra Hearts of Oak, especially the role religion or spirituality played in their scheme of things.


Also discussed is Mr. S. T. Nettey’s contribution to spirituality in Hearts of Oak, and the Jones Attuquayefio ‘Magic Formulae’ that won him laurels in Benin, and his exploits at Hearts of Oak and Liberty Professionals.


Chapter Eight evaluates the ‘Christian Response to Juju in African Soccer’. The Apostle Paul warns in Ephesians 6:10-12 that we fight not against flesh and blood but against principalities and evil powers. But the African Church’s response to spirituality in football, over the years, has not been visible. She looks on with a help-less or care-less attitude.


The author examines the reality and power of evil forces and spirits and the biblical perspectives on divination, magic and sorcery. He cites examples of how God’s power overcome the power of magicians and sorcerers in the Bible, adding that, Jesus’ Name is the believer’s strongest weapon against the devil and his agents.


Rev. Prof. Kwame Bediako argues that, “The religious fears in African football need a religious response”, and that since “Satan and his cohorts have proven to be wicked and destructive, we need an extra-supernatural power to overcome their schemes…. Christ has power and authority over all the cosmic powers and forces.”


Prof. David Burnett posits that, when we are able to convince the sports people about this fact, they would gladly respond to “the claims of Christ…when they see that His power is superior to the magic of the sorcerer, or that of the ancestors.”


Chapter Nine dwells on an evolving ‘Theology of African Football’. The author argues that over the past 30 or so years, the shaping and promotion of African Christian theology has led to the ‘expansion of Christianity on the continent.’ Today, Africa has become the main heartland of world Christianity. This new era has “brought in its trail evangelical and charismatic movements that strongly believe in faith healing, exorcism, miracles, prosperity and spiritual security.” And this development seems to tilt the spiritual character of African football.


Rev. Botchway notes that, ‘many sports people who hitherto would have found solace in the interventions of traditional medicine men, witchdoctors and sorcerers are now turning to these new Christian churches and prayer centres for spiritual support’.


The new theology espouses a three-tier concept under the following sub-titles: ‘Technical and Professional Development; Provision of Infrastructure and Effective Management, and the need for a Christian Sports Ministry.’


The author refers to a so-called three-tier preparation developed by the Brazilians which helped them to win World Cup tournaments. The three-fold preparations are: ‘Physical and Tactical preparation; Mental or Psychological preparation, and Spiritual preparation’.


He argues that, there is the need for model Christian sports ministries to provide spiritual support to sporting teams and sports people.


The fact is, no matter how skillfully and tactically competent a world acclaimed African player is, he would still seek divine inspiration and intervention to help him succeed. Prof. Kwame Bediako explains: “To the African, training and skills alone without prayer support is void; the two go together,” adding that, when the players seek Christian or Islamic prayers, or cross themselves, “all that these African footballers are saying is that they cannot offer their best except by the help of the Almighty God.”


‘Atletas de Cristo’ (Athletes for Christ) is a popular sports ministry in South America that offers spiritual support to sporting clubs in Latin America and other parts of the world. The author challenges African churches and Islamic groups to take advantage of the vast opportunities offered by African sports and thus venture into a holistic sports ministry.


Chapter Ten explores ‘How God Sees Sports’. The author cites a research finding that states that “A quarter of today’s English professional football teams were founded by churches. Queens Park Rangers was originally St. Jude’s, Southampton started as Southampton St. Mary, and Fulham as Fulham St. Andrews”.

Congolese theologian and media specialist, Rev. Dr. Emmanuel Tshilenga has charged the churches to train ‘sports missionaries’ and develop ‘Christian principles, values and tenets to help anchor the essence of fair play and sporting fraternity’.


Chapter 11 is the last chapter in which the author cautions the African Church and seekers of divine assistance to be wary of false prophets and fraudsters who would take undue advantage of the spiritual needs of unsuspecting sports people and their clientele to dupe them.


Certainly, charlatans posing as ‘prophets, spiritualists and anointed men of God’, may emerge to cash in on the ‘spiritual gullibility and ignorance’ of sports people to make a fortune. Let’s watch out!


Rev. Botchway warned that when too much emphasis is placed on the prosperity gospel, this may fuel the agenda of the charlatans and cheats. What this theology would attempt to teach sports people is that ‘God will enable their teams to always win their competitive games’. Stuart Weir postulates that this approach would end up creating a ‘winning God’ and a ‘non-winning God’, and that would be dangerous.


This negative phenomenon has already surfaced in parts of Europe and the Americas (including Latin America) where the response of the charismatic movements to sports has fathered a new concept, ‘evangelical triumphalism’ which teaches that one has to ‘win and win for God’.


Admittedly, the credo of the game of football stipulates that there can be only three results in a match: Win, Lose or Draw. The ‘winning always and at all cost’ mentality must be discarded. Star-studded, top class European teams such as Real Madrid, Manchester United, Inter Milan, Barcelona, Arsenal and Chelsea had all suffered humiliating defeats before. Football is a game, and must not be seen as a ‘life or death’ encounter. Sports people must accept defeats not only in good faith or as the ‘will of God’, but also they must see their opponents as ‘brothers or sisters and fellow competitors’. Our opponents are not enemies who deserve ‘fire and brimstone’. That is how God sees sports!


The ‘Foreword’


The Hon. Joe Aggrey, a veteran Sports Writer and former Ghana Deputy Minister of Sports and one-time Editor of the Graphic Sports wrote the ‘Foreword’ to this book.


He bemoaned the destruction of the ‘beautiful game of football’ by selfish and inordinately ambitious footballers, team coaches, officials and fans, who had matches “first played at shrines, cemeteries, prayer camps and beaches before the actual kick-off on the playing field.”


This negative practice prompted some Europeans journalists and scholars to write “sarcastic, cynical and discrediting material on the practice of religion in African football. Their hasty conclusion is that, all forms of supernatural intervention are nothing but fetish, juju, witchcraft and voodoo.”


But as the renowned European scholar and writer, Professor Geoffrey Parrinder (who spent most of his years teaching in Africa) observed, “Religion is a fundamental, perhaps the most important influence in the life of the (West) African people,” adding that, “the essential principles of this religion are often unknown or misunderstood by most Europeans.”


Mr. Joe Aggrey commended Rev. Botchway for producing such an illuminating and educative book which should interest readers at home and abroad. ‘I find the whole book, from Chapter One to the last chapter to be insightful, educative and interesting reading. I recommend it to all sports people, theologians, church sports ministries, sporting clubs, sports academies, seminaries, and the general public.’





[P/S: Rev. Francis Botchway is an Ordained Minister of the Presbyterian Church of Ghana. He holds a Master of Theology degree in Media and Theology (Edinburgh). Until his appointment as Editor of the Christian Messenger, Rev. Botchway was the Senior Media Officer of the Bible Society of Ghana. Enquiries through: fjbotchway@yahoo.com Or christianmessenger@ymail.com Tel. 0275480441/0244027599.]