Those who believed they had been cursed, partic-
ularly if they looked around and saw that others
were prospering and they were not, could easily
be persuaded that they had been cursed.
Although we have no evidence that a person
could bring occult powers to bear on a situation,
and therefore bring about a curse, we do know
that those who believe they have been cursed
have essentially been cursed. Acceptance of the
curse on the part of the accursed is more than
half the job of the curser.
When a group believes in curses, it makes it
easier for ordinary people to accept that bad
things can happen to good people who are simply
the victims of curses. Thus, if a woman cannot
have a child, a man is impotent, a child is killed by
an animal, or someone is betrayed by a close
friend, it seems likely that such people are candi-
dates for the idea that they have been cursed.
Among Africans, the idea of the cursed family is
an active part of the process of determining who
is legitimate and who is illegitimate so far as
power is concerned. Keeping the avenues of power
open and clear is a function of the spiritual lead-
ers who are able to discern certain methods of
control and power.
When one is cursed or when one believes that
he or she is cursed, it is necessary to have the curse
removed. This is the realm of the clairvoyants and
the African psychic or mental doctor who is able
to remove the curse if certain sacrifices are made.
Once the accursed person has paid a fee or done
the sacrifice, the curse could be removed and he or
she lives a normal life afterward.
African traditional religion accepts the idea
that humans can have curses placed on them, but
it also rejects the idea that God has placed a curse
on certain people or races. Curses placed on
human beings by human beings are inevitably
removed by force that must be equal to or greater
than the force of the curse. Thus, African religion
often proffers a healer or reliever of curses who
can interdict the action taken by someone who
intends harm.Molefi Kete AsanteSeealsoPurification; TabooFurther Readings
Koech, K. (1977). African Mythology: A Key to
Understanding African Religion. In N. S. Booth (Ed.),
African Religions. A Symposium(pp. 117–139). New
York: Nok Publishers.
Kopytoff, I. (1961). Extension of Conflict as a Method
of Conflict Resolution Among the Suku of the Congo.
Journal of Conflict Resolution, 5 , 61–69.
Kruger, D. (1978). The Xhosa Diviner: Ways of
Understanding.Koers, 43 , 456–483.
Lagerwerf, L. (1985). Witchcraft, Sorcery and Spirit
Possession—Pastoral Responses in Africa.Exchange,
41 , 1–62.
Lawson, E. T. (1984).Religions of Africa:Traditions in
Transformation. New York: Harpers.
Lucas, G. (1948).The Religion of the Yoruba. Lagos:
Nigerian National Press.
Lucas, G. (1970).Religions in West Africa and Ancient
Egypt. Lagos: Nigerian National Press.Curse 189