This major research study into sorcery accusation-related violence in Papua New Guinea found that over the past 20 years, an average of 72 people per year are victims of sorcery accusation-related violence of which an average of 30 people per year have been killed. This is likely to significantly under-represent the true number of incidents, as this number only reflects those reported in the media and in court reports.
The paper describes the characteristics of the incidents, victms and perpetrators and records both the state and non-state responses to the violence.
This paper reports on research that found that increasing women’s savings or income does not necessarily lead to greater bargaining power within the household in Papua New Guinea. For women, the choice to escape violent relationships is constrained by gender norms and social customs such as bride price, custody of children and access to land, which limit their ability to live independently.
This short paper draws on research undertaken in the Autonomous Region of Bougainville in 2015. It specifically explored the relationship
between women’s economic empowerment and violence
against women through in-depth qualitative interviews.
Interviewees included business women in the urban context
of Arawa (Kieta District) and rural women involved in informal
marketing and alluvial mining (Panguna District) and in
informal marketing and cocoa farming (Tinputz District).
The Bougainville Do No Harm research confirms that women do not always gain greater empowerment when they bring money into the household because their access to economic resources does not automatically give them control over those resources. Neither is violence towards them reduced. Bringing economic resources into the household may in fact heighten tensions over the expenditure of the resources.
This short paper details a pilot project using mobile phones to record and report data about accusations of witchcraft at funerals. The pilot is part of a growing body of work that uses mobile phones to collect and record data in environments that are otherwise difficult to reach, and for a wide range of purposes, including health, education, agriculture and development. The project also shares important features with conflict-mapping programs which use mobiles phones to track and map outbreaks of violence.
The Sorcery Act criminalised the use of sorcery for ‘evil purposes’. It was repealed in 2013 in the wake of several high profile and gruesome killings related to sorcery accusations, because of a widespread perception that the Act could make available a defence in cases involving violence toward suspected sorcerers. In addition to repealing the Act, Prime Minister Peter O’Neill introduced a penal measure extending the death penalty to sorcery-related murders.
This paper draws explicit links between witchcraft and sorcery practices and beliefs in Melanesia, and poor development outcomes. It notes four distinct categories of impact:
- The prevalence of these beliefs and practices mean that many are unwilling to engage fully in the cash economy or to exploit their particular skills or opportunities to the maximum, so as to avoid becoming a target of an attack by a sorcerer or witch motivated by envy.
Numerous studies show obvious links between alcohol abuse and violence in Melanesia. In Papua New Guinea, alcohol is incorporated into sociality involving gift exchange and distribution practices associated with the ‘big man’ culture.
The issue of sorcery and witchcraft-related accusations and violence in Papua New Guinea is receiving increasing attention domestically and internationally. A growing body of literature is also focusing on the issue, providing non-government organisations, donor agencies, and the Papua New Guinea government with an evidence base for addressing the problem in locally appropriate ways. Little of the literature, however, deliberates upon the perpetrators of these violent attacks.
The production and consumption of home-brew in the highlands is adding a dangerous ingredient to already volatile ethnic, gendered, and political conditions. While scholars have typically viewed alcohol consumption in the Pacific in the context of social status, increased cashflow, and gendered desires, the situation in West Papua alerts us to other issues: binge-drinking seems more related to poverty than to increased wealth; reflects exclusion from, rather than inclusion in, emerging economies; and is linked to indigenous ‘stress’, but rarely prestige.
In 2013, widespread publicity given to the deaths of two women accused of witchcraft in Papua New Guinea drew international and national attention to the problem of sorcery and witchcraft accusation–related violence. In the face of mounting pressure to take action, including the national haus krai protest calling for an end to violence against women, the government responded by repealing the Sorcery Act 1971 and creating a new provision in the Criminal Code Act 1974 (Chapter 262).
This short paper draws on the views shared by security guards who participated in discussion groups as part of a larger research project that explores how men interpret and respond to primary prevention messaging addressing HIV and violence against women.
Among the consequences of conflict over gender roles or norms, the most disempowering one is violence against women. As part of the World Bank’s qualitative study informing the World Development Report 2012: Gender Equality and Development, local researchers in Fiji and Papua New Guinea organised focus groups to elicit information about the impact of gender norms on women and men and to learn about the changes in women’s and men’s lives as these gender norms changed or persisted.
The women of Papua New Guinea endure some of the most extreme levels of violence in the world. They continue to be attacked with impunity despite their government’s promises of justice. The situation has been described as a humanitarian disaster yet still does not receive the broader public attention it deserves, inside or outside Papua New Guinea. It is also a significant obstacle to Papua New Guinea's development and prosperity.
This short paper looks at how the terms ‘sorcery’ and ‘witchcraft’ are frequently fused or used interchangeably, and are rarely conceptually distinguished. This blurring of the two occurs not only in popular accounts in the media but is widely reproduced by NGOs, donor organisations, and government institutions. A new acronym has even been coined SRK (‘sorcery-related killing’) that perpetuates the definitional lack of clarity, since it uses one term, sorcery, to refer to both sorcery and witchcraft.
Even as the importance of women’s economic inclusion and empowerment is acknowledged and acted on, it is also known that such gains are not without risk; for increasing command over financial resources can expose women to domestic conflict and violence.