INTRODUCTION
“People are blaming [sorcery] when someone dies from malaria, when someone is washed away in the river, when a landslide causes a house to collapse. […] Someone is blamed and murdered”, said peacebuilder James Komengi (Swanson & Gunga, 2024)
For generations, beliefs in sorcery and witchcraft have played a significant role in the cultural fabric of Papua New Guinea (PNG). However, these beliefs have also given rise to widespread sorcery accusation-related violence (SARV) across the country (Australian High Commission Papua New Guinea, 2025). Despite little reliable data, 3,000 people were estimated to have been killed between 2000 and 2020 (Swanson & Gunga, 2024).
Yet, the true scale of the violence remains difficult to quantify, which further highlights the urgency of bringing attention to this deeply rooted issue (Forsyth, 2025; Swanson & Gunga, 2024). Given the brutality and apparent increase in such attacks, there is a clear need for immediate and effective action (Neubauer, 2022). Accusations often lead to extreme forms of violence, including torture and killings (Australian High Commission Papua New Guinea, 2025). This article provides an overview of the current situation in PNG, with the understanding that beliefs and practices surrounding sorcery and witchcraft vary significantly between communities (Forsyth & Eves, 2015).
THE HISTORY OF SORCERY
In many communities across PNG, sorcery, known by various names such as Puri Puri, Sanguma, or Malira, has long been used to explain misfortunes, unexpected deaths, and illnesses. These beliefs, rooted in pre-colonial traditions, attribute such events to supernatural causes (Swanson & Gunga, 2024). Some groups believed in spirit possession, where individuals known as sangumas were thought to feed off the hearts of others (Swanson & Gunga, 2024). Other communities held the belief that witchcraft could be passed down through generations (Fox, 2017). However, it is important to recognise that traditional understandings of sorcery were not solely negative or violent. In many societies, spiritual power and sorcery were also associated with healing and protection (Lepowsky, 1990). These positive and balanced practices were deeply embedded within cultural norms and served to explain the unknown rather than provoke harm.
However, the way communities respond to accusations of sorcery has changed dramatically since those times. The brutal nature of attacks, their public spectacle, and the sexualised torture of victims represent a dramatic change from earlier traditions and are largely a modern phenomenon, increasingly visible over the last decade (Bubola, 2024; Whiting & Harriman, 2021; Forsyth & Eves, 2015). As Forsyth (2021) argues, “SARV is better framed as a form of extreme violence closely associated with pressures created or exacerbated by modernity than as a barbaric relic from the past”. The violence is not a cultural practice in itself but rather stems from false beliefs that scapegoat individuals through abuse and torture (Carbonell & Joyner, 2018; Fox, 2017).
The face of sorcery has changed and even spread into regions where it was not traditionally part of the belief system. “Culturally, there is a deep belief in sorcery in many parts of Papua New Guinea, but it was never violent. The belief system was sorcery against sorcery, and mostly it was believed that the village sorcerer was a man” (Whiting & Harriman, 2021). Today, this historical balance has shifted, with violence increasingly targeting vulnerable individuals.
THE VICTIMS
3.1. Gender
Both men and women have been targeted by SARV. However, women appear to be the greater victims of this crisis. They are often more vulnerable, marginalised and at greater risk than their male counterparts due to unequal power relations, lack of support structures, and limited access to land and income (Whiting & Harriman, 2021; Thomas et al., 2016; Forsyth & Eves, 2015; Amnesty International, 2011).
Gender inequality is widespread in PNG, which ranks 169th out of 170 countries on the Gender Inequality Index (World Economic Forum, 2021). Gender-based violence (GBV) is frequently accompanied by a significant culture of silence among victims (Amnesty International, 2011). The Committee on the Elimination of Discrimination against Women (CEDAW) in 2010 stated that “harmful norms, practices and traditions, as well as patriarchal attitudes and deep-rooted stereotypes of women have contributed to the persistence of violence against women, including sexual violence at domestic and community levels” (CEDAW, 2010 as cited by Amnesty International, 2011).
Today, women are increasingly affected by SARV than men, emphasising the importance of regarding the issue as linked to GBV (Forsyth, 2021), with some accusations used as a pretext for brutal violence against women (Amnesty International, 2011).
3.2. Protection and Security
There is a deafening silence surrounding the brutal issue; many victims remain silent, with nowhere to go (Swanson & Gunga, 2024). Others are afraid to take the risk of helping, as it is considered dangerous, and there is no witness protection program (Neubauer, 2022; UN News, 2022; Forsyth, 2021). Safehouses are crucial, though they are limited, pushing many of the victims to go back to their place of abuse, “there’s no support, there’s no safe house here. So a lot of women just go back to their homes, where they’re being abused” (Swanson & Gunga, 2024).
3.3. Beyond beliefs
The changing face of sorcery, including accusations and attacks, has been significantly shaped by various social issues such as: (1) poor economic development; (2) lack of education and information; (3) poverty; (4) inequality; (5) normalisation of violence; (6) shortcomings of the health system; (7) collapse of traditional systems; (8) shortcomings of the legal frameworks and their application (Swanson & Gunga, 2024; Forsyth, 2021; Whiting & Harriman, 2021; Forsyth & Eves, 2015).
Experts have argued that SARV involves multiple generations within communities, where older individuals voice suspicions and make accusations, which younger men then carry out through physical attacks (Forsyth and Eves, 2015). The rise of social media and new infrastructure has also amplified the spread of harmful narratives surrounding sorcery and has been used to justify violence against the accused (Forsyth, 2021).
In a troubling development, some individuals have claimed to be “glassman” or “glassmeri”, claiming the ability to see who practises witchcraft within their communities. This dangerous con has further contributed to brutal violence, with some benefiting at the expense of others’ lives (Whiting & Harriman, 2021).
The transformed nature of sorcery, including its accusations and attacks, is deeply rooted in modern social problems. Consequently, many pay the price for these complex challenges. This horrific violence “absolutely has nothing to do with culture, and instead is a law and order problem that is arising from a broken […] system” (Whiting & Harriman, 2021).
LEGAL FRAMEWORK AND RESOURCES
After gaining independence in 1975, PNG retained the 1971 Sorcery Act. This law not only criminalised sorcery but also allowed it to be used as a legal defence, reinforcing traditional beliefs within the justice system (Independent State of Papua New Guinea, 1971; Auka et al., 2015). As SARV increased, the government repealed the Act in 2013 and introduced tougher penalties (Amnesty International, 2013). A new provision in the Criminal Code made it possible to impose the death penalty for wilful murders linked to sorcery accusations (Auka et al., 2015). Today, acts of sorcery-related violence are meant to be prosecuted under existing criminal laws, such as wilful murder, grievous bodily harm, and unlawful assaults (Auka et al., 2015).
In 2015, the government introduced the Sorcery and Witchcraft Accusation Related Violence National Action Plan, which aimed to address the issue through improved services, prevention, legal protection, and research (Papua New Guinea Government, 2015; Forsyth, 2025). However, the plan has struggled to make a real impact. A lack of funding, poor institutional coordination, limited police resources, and a prevalent culture of silence have significantly hindered efforts to both implement the plan and enforce existing laws more broadly, restraining the overall capacity to effectively address the issue (Swanson & Gunga, 2024; Forsyth, 2021; Forsyth and Eves, 2015). Despite some success from local and community-based efforts, violence linked to sorcery accusations continues, revealing the limits of relying on legislation without the means to apply it effectively.
HOPE
Although enforcement remains inconsistent, recent years have seen some progress in PNG’s response to SARV. Legal reforms, such as the repeal of the 1971 Sorcery Act and the introduction of stricter criminal penalties, have helped to clarify that such violence is a serious offence under national law. The government’s 2015 National Action Plan, despite its limited implementation, has contributed to raising awareness and encouraging a more coordinated approach across institutions.
In addition, grassroots initiatives, NGOs, and at times international partners have worked with communities on projects such as education, prevention, and the establishment of safe houses, with some success in changing local attitudes, providing protection for victims, and reducing tensions (Swanson & Gunga, 2024; Whiting & Harriman, 2021; Gibbs, 2015; Bal et al., 2015). While much work remains to be done, these developments indicate a growing recognition of the problem and a gradual strengthening of the response on both institutional and community levels.
CONCLUSION
Traditions surrounding sorcery and witchcraft have been significantly altered, involving brutal attacks, torture, and killings. Victims are often women in vulnerable and marginalised positions, emphasising the importance of considering GBV in relation to SARV.
The modern face of sorcery has been deeply impacted by contemporary social issues such as poverty, inequality, and weak legal protections, which have intensified and transformed this violence. To effectively address this crisis, it is crucial not only to pursue legal reform, community education, improved victim protection, and stronger social support systems but also to challenge harmful gender norms and misinformation that sustain discriminatory attitudes and justify violence. Confronting the underlying social attitudes and inequalities that fuel sorcery accusations is required to break the cycle of fear and violence.
References
Amnesty International. (2011). Violence against women, sorcery-related killings and forced evictions.
Amnesty International. (2013). Papua New Guinea repeals Sorcery Act while moving closer to executions. Amnesty International. https://www.amnesty.org/en/latest/news/2013/05/papua-new-guinea-repeals-sorcery-act-while-moving-closer-executions/ accessed 13 June 2025.
Auka, R., Gore, B., & Koralyo, P. R. (2015). Sorcery- and Witchcraft-Related Killings in Papua New Guinea: The Criminal Justice System Response. In Talking it Through: Responses to Sorcery and Witchcraft Beliefs and Practices in Melanesia. ANU Press.
Australian High Commission Papua New Guinea. (2025). Addressing sorcery and witchcraft accusation-related violence in Papua New Guinea. Australian High Commission Papua New Guinea. https://png.embassy.gov.au/pmsb/786.html accessed 13 June 2025.
Bal, C., Forsyth, M., & Eves, R. (2015). Kumo Koimbo: Accounts and Responses to Witchcraft in Gor, Simbu Province. In Talking it Through (pp. 299–308). ANU Press; JSTOR. https://doi.org/10.2307/j.ctt169wd7b.20 accessed 13 June 2025.
Bubola, E. (2024). The Problem of Sorcery in Papua New Guinea. The New York Times. https://www.nytimes.com/2024/11/24/world/asia/papua-new-guinea-sorcery.html accessed 13 June 2025.
Carbonell, R., & Joyner, T. (2018, February 9). Sorcery-related violence and killings are increasing across Papua New Guinea, aid workers say. ABC News. https://www.abc.net.au/news/2018-02-10/sorcery-related-violence-and-killings-are-increasing-in-png/9405532 accessed 13 June 2025.
Convention on the Elimination of All Forms of Discrimination against Women (CEDAW). (2010). Concluding observations of the Committee on the Elimination of Discrimination against Women.
Forsyth, M. (2021, May 2). Sorcery-related violence should be thought of as profoundly modern | Miranda Forsyth. The Guardian. https://www.theguardian.com/world/2021/may/03/sorcery-related-violence-should-be-thought-of-as-profoundly-modern accessed 13 June 2025.
Forsyth, M. (2025). Sorcery National Action Plan. Stop Sorcery Violence. https://www.stopsorceryviolence.org/the-sorcery-national-action-plan/ accessed 13 June 2025.
Forsyth, M., & Eves, R. (2015). The Problems and Victims of Sorcery and Witchcraft Practices and Beliefs in Melanesia: An Introduction. In Talking it Through: Responses to Sorcery and Witchcraft Beliefs and Practices in Melanesia (pp. 1–20). ANU Press; JSTOR. https://doi.org/10.2307/j.ctt169wd7b.4 accessed 13 June 2025.
Fox, L. (2017, November 20). Young girl brutally tortured in PNG after accusations of sorcery. ABC News. https://www.abc.net.au/news/2017-11-21/girl-brutally-tortured-in-png-after-accusations-of-sorcery/9168876 accessed 13 June 2025.
Gibbs, F. P. (2015). Practical Church Interventions on Sorcery and Witchcraft Violence in the Papua New Guinea Highlands. In Talking it Through: Responses to Sorcery and Witchcraft Beliefs and Practices in Melanesia (pp. 309–328). ANU Press; JSTOR. https://doi.org/10.2307/j.ctt169wd7b.21 accessed 13 June 2025.
Independent State of Papua New Guinea. (1971). Sorcery Act.
Lepowsky, M. (1990). Sorcery and penicillin: Treating illness on a Papua New Guinea island. Social Science & Medicine, 30(10), 1049–1063. https://doi.org/10.1016/0277-9536(90)90291-y accessed 13 June 2025.
Neubauer, I. (2022). Papua New Guinea fails to end “evil” of sorcery-related violence. Al Jazeera. https://www.aljazeera.com/news/2022/8/16/papua-new-guinea-struggles-to-end-evil-of-sorcery-related-violence accessed 13 June 2025.
Papua New Guinea Government. (2015). National Action Plan against Sorcery and Witchcraft related Violence.
Swanson, T., & Gunga, T. (2024, April 12). Sorcery accusations in PNG can quickly spiral into a life-threatening attack, but this safe house offers victims a lifeline. ABC News.
Thomas, V., Kauli, J., & Rawstorne, P. (2016). Understanding gender-based and sorcery related violence in Papua New Guinea(C. Kakebeeke, Ed.).
UN News. (2022, April 9). The dangers of defending women accused of sorcery in Papua New Guinea | UN News. UN News. https://news.un.org/en/story/2022/04/1115882 accessed 13 June 2025.Whiting, N., & Harriman, B. (2021, June 25). Fears of COVID-19 “time bomb” in PNG as unexplained deaths spark sorcery claims, torture and murder. ABC News. https://www.abc.net.au/news/2021-06-26/coronavirus-a-time-bomb-in-png-amid-sorcery-allegations/100227350 accessed 13 June 2025.
