The Pervasive Influence of 'Black Magic' in Nigerian Society

A significant social discourse erupted recently concerning the practice of black magic, an event that might have been overshadowed by the ongoing political maneuvering ahead of the 2027 elections.

This conversation was amplified when one of Yoruba's prominent musicians, Saheed Osupa (real name Saheed Okunola), publicly acknowledged using traditional spiritual powers to enhance his musical career and personal success. His confession, made during a live performance on March 30, at an event celebrating a Yoruba actor's birthday, has sparked widespread debate.

Osupa, who is known to be an adherent of Islam, openly discussed his reliance on spiritualism for progress, questioning what alternative means he should employ for success if not these practices. He revealed that he pays homage to Ifa, an ancient Yoruba divination system, viewing it as a central part of his spiritual routine.

"Everybody practices it. Some do theirs in secret, but I do mine openly," Osupa declared, a statement that has drawn considerable attention. This open admission challenges conventional perceptions, particularly given his Islamic faith.

Black magic, in essence, operates through mystical forces that can produce phenomena beyond scientific explanation. It involves ritualistic performances aimed at influencing events or individuals in ways not easily understood by ordinary means.

Osupa's confession prompts critical questions for individuals of all faiths: Does traditional mystical power, including practices like Juju, divination, herbalism, witchcraft, and sorcery, hold a significant place in our daily lives? E. Bolaji Idowu, a notable theologian, recognized African Traditional Religion (ATR) as a 'contemporary living reality' for Africans, suggesting that despite modernization, traditional beliefs persist.

As globalization, Western education, and socio-economic changes impact Africa, there is a noticeable turn towards traditional practices like magic, herbs, and sorcery for solutions. Even among converts to Christianity and Islam, there is a resurgence of ancestral beliefs.

Reports frequently surface about religious figures engaging in mystical practices for perceived benefits. Pastors have been accused of burying objects, including human parts, as foundations for their churches, a practice in Yoruba tradition known as 'awórò,' believed to attract larger congregations. Similarly, Islamic clerics have been implicated in assisting individuals seeking occult powers for illicit trades. Many in positions of authority, when facing health challenges, reportedly turn to traditional healers who employ incantations and sorcery.

The reliance on orthodox medicine is also diminishing for some Nigerians due to rising costs, with herbs and roots becoming more prevalent. Many individuals bear traditional scarifications, a silent testament to their engagement with traditional practices.

A study conducted in Kenya in 2018 by Moses Kirimi Ndunjo revealed that many evangelical Christians in the Tharaka community continued to hold strong beliefs in witchcraft and traditional healers, even after accepting Christianity. This indicates that formal religious conversion does not necessarily equate to abandonment of traditional mystical worldviews.

The situation is mirrored in Nigeria. In February, an RCCG pastor allegedly threatened a woman with a deadly curse for addressing him disrespectfully, a boldness some attributed to mystical rather than spiritual conviction.

Despite embracing modernity, many Nigerians and Africans continue to integrate mystical beliefs and practices into their lives, often coexisting with Islam and Christianity. These beliefs encompass phenomena such as divination, witchcraft, and sorcery, which can sometimes appear at odds with modern scientific explanations.

Instances of scientifically inexplicable events attributed to black magic are frequently reported in Africa. For example, a scholar in Kenya shared an account of two young men who were allegedly compelled to eat grass after stealing a motorbike, with their recovery only occurring after a magician reversed the curse upon restitution.

The music industry, particularly within Yoruba genres, is not immune to the influence of black magic. Musicians often perceive spiritual attacks and seek fortified protection through these practices. Historically, intense rivalries among Yoruba musicians in the 1970s were rumored to involve the use of black magic, leading to the downfall of some artists.

While debates about supremacy exist among Igbo highlife musicians, it is less clear if similar magical rivalries have occurred. Accounts exist of musicians' drums malfunctioning during performances, a situation resolved only through appeasement and reconciliation, suggesting the potency of traditional beliefs within the industry.

Many musicians, seeking protection, have also been found to be members of occult societies. The late Alhaji Dauda Epo Akara, a renowned Awurebe music legend, was revealed to be a member of the Ogboni cult after his death, illustrating a common thread among musicians of that era.

Osupa's candid admission may suggest that underlying tensions and magical practices within the music industry persist, albeit more discreetly.

As Nigeria approaches the 2027 election cycle, an increase in the use of mystical practices by politicians is anticipated. Rituals involving offerings at crossroads are believed by some to influence election outcomes.

Mystical power in Africa is often expressed through incantations, employing devices like alliteration and simile, as seen in Yoruba traditions where specific words are used to command obedience.

Scholars like John Mbiti have highlighted the belief that words, especially from elders or parents, carry significant spiritual force. Curses uttered in anger are considered particularly potent, and children often strive to receive blessings while avoiding parental curses.

Mbiti's work also notes the belief among the Ameru that children can suffer severe consequences, including madness or death, if parents die with curses upon them. Parents' blessings and curses are thus considered highly efficacious.

According to Mbiti, African traditions describe mystical powers capable of feats such as walking on fire, resisting piercing by thorns, remote harm, transformation into beasts, animacy of inanimate objects, detection of thieves, and future prediction.

Africa appears to be moving back towards these mystical powers, possibly due to a perceived ineffectiveness of modern institutions in addressing existential challenges. This has led to syncretism, where individuals practice Islam or Christianity while simultaneously engaging in traditional worship for protection and immediate intervention, which some perceive as more potent than divine intervention in conventional religions.

While some Western-oriented individuals and religious organizations dismiss black magic as mere fantasy, it remains a lived reality and a source of efficacy for millions across Africa. Osupa's openness in acknowledging his use of these practices could potentially encourage further conversions and a resurgence of traditional magical beliefs that were once prevalent.