Witchcraft beliefs in Colombian culture are deeply rooted and have been passed down through generations. **Witchcraft, also known as brujería or hechicería in Spanish, encompasses a wide range of supernatural practices and beliefs**. In Colombia, these beliefs are intertwined with the country's history, culture, and indigenous traditions. Colombian society has long embraced the existence of witches and witchcraft as a part of daily life. **Many Colombians believe in the power of brujas and consider them to have mystical abilities**. These abilities can include casting spells, healing illnesses, and predicting the future.
Causing harm through supernatural means
The entire exercise of attributing misfortune to witches was labelled as the beliefs of a primitive type of mind existing in the cosmology of supposed pre-rational people J. In Chile, for example, roughly two-thirds of Protestants 68 say that Jesus will return to Earth during their lifetime, compared with 38 of Catholics.
These abilities can include casting spells, healing illnesses, and predicting the future. **The belief in witches is not limited to rural areas but is also prevalent in urban settings**. One of the key aspects of witchcraft beliefs in Colombian culture is the belief in the evil eye, or mal de ojo.
2 - Culture and the Epistemology of Belief in Witchcraft
In the Introduction, we defined a witch as a person who is perceived to cause harm by supernatural, mystical means . For such beliefs to result in witch hunts, we need three conditions: first, the belief that there are human beings who cause harm to others; second, the idea that such harm can be caused by those who have or acquire supernatural means and who can use these supernatural means; and, third, that there is collective/community acceptance of action against witches, that is, persecution of witches or witch hunts. In the latter part of the book, we will go through these three conditions and see how they are manifested in indigenous societies in India, in Africa, and also in early modern Europe.
The view of witchcraft as being the social explanation for misfortune or suffering can be looked into at various levels. One can look at witchcraft beliefs as an epistemology, a way through which the world is known. We also bring the human rights issue into the discussion of witch persecutions.
Causing harm through supernatural means
E. E. Evans-Pritchard succinctly posed the question regarding what we would call an accident of a crumbling wall falling on a particular person, ‘Why now? Why me?’ (1935, 1976: 25). As he pointed out, the answer in finding a witch who had used magic to cause harm does not rule out real, that is, physical or biological, causes; rather, it ‘is superimposed on them, and gives to social events their moral value’ (1976: 25). The entire exercise of attributing misfortune to witches was labelled as the beliefs of a ‘primitive’ type of mind existing in the cosmology of supposed ‘pre-rational’ people (J. Green 1977: 197). Obviously, we now reject the characterization of a primitive, pre-rational mind, but a whole stream of thought distinguished such supposedly pre-rational beliefs from those of rational, modern peoples.
There, however, is an important point in which the moderns can learn from indigenous beliefs. This is in the rejection of a fetishism that substitutes things for people and does not see the role of the relations between people in causing what seem to be accidents. For instance, industrial accidents are seen if not as the hand of a wrathful god, then as the inevitable result of industrial processes.
When asked about the afterlife, majorities in most Latin American countries say they believe in heaven; on a separate question, majorities in most countries also say they believe in hell. Majorities in nearly every country also believe in hell; Uruguay is again an exception, with just 35% expressing belief in hell.
**The evil eye is thought to be caused by an envious or jealous person**. It is believed that this person can unknowingly transmit negative energy through their gaze, which can cause harm or misfortune to the recipient. **To protect against the evil eye, Colombians often wear small charms or amulets known as amuletos**. Another important aspect of witchcraft beliefs in Colombian culture is the use of rituals and ceremonies. **These rituals are often performed by curanderos or traditional healers**. These healers have extensive knowledge of herbal medicine, divination practices, and spiritual healing. **They are consulted for various reasons, such as curing illnesses, improving one's luck, or solving personal problems**. Although witchcraft beliefs have been a part of Colombian culture for centuries, **there has been a shift in perception and acceptance in recent years**. With the influence of globalization and urbanization, some Colombians have begun to question or abandon these beliefs in favor of more modern and scientific explanations. However, **witchcraft beliefs still hold strong in many rural communities and among indigenous populations**. In conclusion, witchcraft beliefs in Colombian culture are deeply ingrained and form an integral part of the country's history and traditions. **These beliefs encompass a wide range of supernatural practices and are prevalent in both rural and urban settings**. Despite changing attitudes, witchcraft beliefs continue to hold significant importance in many Colombian communities..
Reviews for "The influence of African diaspora on witchcraft beliefs in Colombia"
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