Wonderful Mkhutche on Updates in Malawian Humanism, Late 2024

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/29

Wonderful Mkhutche is Humanists Malawi’s Executive Director.

Scott Douglas Jacobsen: We are back with Wonderful Mkhutche today. I want to discuss some updated issues in Malawi, whether related to witchcraft, the parliament, the educational system, or particular people or groups being persecuted for various reasons, some of which we know. What are some of the newer developments that have taken place in 2024, since the summer, regarding humanist equality and non-religious rights in Malawi?

Wonderful Mkhutche: In general, the situation remains the same. We still have witchcraft cases and the violence that follows. Recently, a new development that surprised some, though not many, was an academic study investigating witchcraft and politics. It concluded that even high-ranking politicians believe that witchcraft is necessary for success in politics. This research also delved into other cross-cutting issues, such as how a leader can be held accountable if they believe their position is due to witchcraft rather than the people’s votes.

Regarding education, the situation remains largely unchanged. Religion heavily influences our educational system, with students taught about the Bible from early primary school. I have written extensively, arguing that we should follow a different path. We need to separate education from religion, but people have yet to be ready to accept this.

While things are mostly the same, there are minor changes here and there. 

Jacobsen: What are the issues that may have regressed in terms of activism?

Mkhutche: When I looked at the research I mentioned earlier, I felt we needed to progress. We are not moving forward because these are high-ranking individuals in important decision-making positions in the government, yet they hold these beliefs. I also considered the ongoing witchcraft debate, which may soon be taken to parliament. The Malawi Law Commission has recommended changing the law to recognize the existence of witchcraft. If this debate reaches parliament, I fear the law will change, which would take us several steps backward. Currently, the law does not recognize witchcraft, but if it does, we will be forced to argue against it.

That said, there are some positive developments. People’s attitudes are changing. For instance, whenever an issue arises concerning witchcraft or when a government official refers to prayer as the solution to the country’s problems, people tag me on social media. This indicates they want to hear the humanist perspective, different from the case seven or eight years ago. Back then, there was only one narrative about witchcraft and religious issues. Still, now, people seem more open to other perspectives.

Even the media, such as radio stations, are now engaging me whenever there are discussions about witchcraft or issues concerning religion and politics. This is a positive development.

Jacobsen: Looking at where we are now, are there any particular new cases around witchcraft allegations in Malawi that should be noted?

Mkhutche: There are not any particular cases, as the cases are the usual ones where a family accuses an older adult of witchcraft or situations where people in workplaces accuse each other of witchcraft. So, no specific cases come to mind. However, I can check our database and suggest one or two cases for you if necessary.

Jacobsen: Regarding the church’s role in Malawi, a Vatican visit about a month ago focused on the upcoming elections and the ongoing food crisis. For those who don’t know the context or haven’t had direct experience, how does having a food crisis, a highly religious society, and the Vatican’s political influence make humanist activism more difficult? You’re dealing with international institutions like the Catholic Church and the dominant political system while people are desperately searching for answers because there may not be enough food next week.

Mkhutche: Yes, exactly. The urgency of survival here is a major factor. Most people are focused on basic needs—finding food for tomorrow, getting dressed, and having shelter. When people are in survival mode, it is hard to start questioning or reflecting on religious matters. They are content with the religious beliefs they inherited from their families because they don’t have the time or energy to debate these things.

So, in this context, it is challenging to promote humanism. Christianity is the dominant religion in Malawi, not only in the religious sphere but also in Malawians’ social and political life. When you talk about issues like witchcraft, I have encountered many people who use the Bible as evidence that witchcraft exists. This makes it difficult to challenge the Bible’s dominance in Malawian society.

Even though they may not have much evidence, the Bible is infallible for many. If they were to deny the existence of witchcraft, despite the lack of evidence, they would feel like they are going against the Bible. 

Jacobsen: However, there has been a positive development from the church’s side. We have a Catholic Bishop Martin Mtumbuka, who openly states that he does not believe in the existence of witchcraft. He argues that witchcraft is the result of poverty and ignorance.

Mkhutche: Bishop Mtumbuka is quite vocal about this point. Two weeks ago, I even wrote an article in the newspaper recognizing the important role he is playing because, in a way, he is challenging the Christian belief in witchcraft. I described him as a courageous man willing to spark this debate. If we have more individuals like him in the coming years, other religious leaders may take a similar stance. This would help us greatly, as religious people are unlikely to listen to us humanists directly. They can listen to their religious leaders if they also take that stand. 

Jacobsen: There are grassroots campaigns plus help from international groups such as UNICEF. So, I am aware of the Vaccinate My Village campaign that happened in Malawi. Community leaders, health workers, and others could collaborate to build community sensibility around vaccinating against COVID infections. So, they can naturally resist taking the vaccines when they may not have as many intensive care units if the situation worsens. But, even in wealthy countries like the United States, they have anti-vaxxers. So, it doesn’t necessarily concern the country’s wealth. It has to do with your sensibility about how you understand the world. 

Mkhutche: Yes. 

Jacobsen: So, how is the humanist community doing there now for humanist Malawi? 

Mkhutche: When it comes to vaccine issues, they are not directly connected to witchcraft because, in the Malawian understanding, we have two kinds of things. We’re not talking about these mysteries. We have witchcraft, which is connected to things happening in the tradition and the local context. Then we have Satanism, things that happen, maybe from the urban or foreign setup. So when it comes to issues of the vaccine, people are more aligned towards thinking that the vaccine is connected to certain and not witchcraft, per se. However, a small section of the population comes up with that additive. We also have another section that may bring about conspiracy theories. But in general, people are receptive whenever there is a certain vaccine. So, when we look at this context and how we are working as a humanist, we are working against a society that behaves differently from how we view our world as a humanist. So you have a society that believes that everything, any detail, happens in our lives because of God. So whenever there is a drought, there is no food, they say that it’s God, or even sometimes they will say Satan. 

Jacobsen: And what’s the current size of Humanists Malawi now? 

Mkhutche: In terms of membership, we have around 120 members. This measurement is based on our WhatsApp group. I started an initiative to register everyone as members a year ago formally. Still, only about five people have registered so far. Some people need to see the benefits or positivity of registering.

In contrast, others are hesitant because they do not want to be openly identified as humanists or atheists for various reasons. But for now, we use the WhatsApp group as the standard for our membership count. Of course, some people come and go, but we generally use that as our basis.

Jacobsen: When talking to your members, what are the most consistent compliments about the community once they understand what you’re all about? And what are the most common complaints about the broader culture in Malawi?

Mkhutche: In a sense, the Humanist Malawi community becomes a sanctuary for people. Once they understand what we stand for, they often compliment the openness and the fact that we provide a space where people can freely express themselves without fear of judgment. However, they also often express frustration about the dominant religious and cultural mindset in Malawi, which can be isolating for those who question or reject traditional beliefs.

Jacobsen: Regarding positive feedback from your members, what are they most happy about?

Mkhutche: They are happy that we have made a breakthrough on certain platforms, especially in the media, where we were previously absent. As I mentioned, we are constantly discussing humanism from different perspectives, and they are glad to see that it is now part of the public discourse. Some members are also positive that I am publicly advancing this narrative.

Others express that they felt religion had confined them, and now that they have joined the humanist movement, they feel free in their minds. They appreciate understanding the world in its complexity rather than through the limiting lens of religion. These are some of the positive responses we get.

Regarding negative feedback, members often feel that the humanist community in Malawi could be more well-organized. As I mentioned earlier, we have gotten people to register to get to know each other, follow up, and be there for each other when needed. But people did not come forward. It is easier to be organized when members are willing to show up. It would be beneficial to be more organized, especially in cases of illness, funerals, or other events where humanism should also be represented.

Jacobsen: Have you considered hosting an annual conference, symposium, or pub night? I don’t know what the equivalent would be in Malawian culture. Still, some seasonal or monthly gatherings for members would be good.

Mkhutche: We have considered that, but I was skeptical about whether the idea would work, given the members’ commitments. However, we are developing our first magazine to gather stories from our members. Members themselves will contribute these stories. We are also working on a book where members will provide articles.

This is a way to organize ourselves on a different platform since we face challenges meeting in person. We plan to organize a conference to discuss various humanist themes. We’ve had a similar initiative. Last year, we held a debate at the University of Malawi. However, the attendees were students who were not members of Humanists Malawi. This showed us that we can organize events where humanism is discussed, and we hope to extend this to our members.

The challenge with hosting larger events, like a conference, is that they can be expensive. We would need to invite people from across the country, covering transportation, accommodation, and food—which may not be easy in our context. But it’s something I always think about.

Jacobsen: Are you noticing any demographic commonalities within your roughly 120 members, or are you getting people from various backgrounds across Malawi? Do you notice any common trends in your members’ demographics?

Mkhutche: Yes. Most members of Humanists Malawi come from a religious background because that is the default position for nearly every Malawian. Everyone is raised within a religious context. Regarding gender, I would say 99 percent of our members are men. It’s not that we discourage women from joining. Still, in our context, it is rare for women to have the courage to debate against societal norms and religious identity.

At one point, we had around five women in our WhatsApp group, but almost all left. This is largely because of our context—women are generally not as forthcoming when it comes to questioning religion. So, in terms of demographics, we all share a religious background, but the group is predominantly male. The majority of our members are also young people.

The youth are at the forefront of questioning religious issues, unlike the older generation, which is still deeply involved in the church. Young people are exposed to new ideas through information, knowledge, and social media, so they are more willing to engage with humanism.

Jacobsen: Last year, there was a proposal to recognize the existence of witchcraft in legislation. What has happened with that?

Mkhutche: That proposal is now at the cabinet level. When it reaches the cabinet level, they are preparing to discuss it. After the Minister of Justice scrutinizes it from all angles, the government will present its perspective and then take it to parliament for debate and possible approval. However, it has been stuck at the cabinet level for some time, likely because it’s controversial.

But one of these days, we will see it in parliament. Once it gets there, it will likely pass, given the nature of our politicians and a recent study that found many Malawian politicians believe in witchcraft. They believe it sustains their political careers. We must also acknowledge that these politicians come from backgrounds where witchcraft was ingrained in their beliefs. When it reaches parliament, it will likely pass, which could set us back by ten years. We would have to start all over again to change that law.

It’s also important to note that some of our allies who combat common issues have deep philosophical differences, which can complicate things.

Jacobsen: On Bishop Martin Mtumbuka of the Catholic Church in Karonga Diocese, he has taken a stand against witchcraft-based violence. What can you say regarding mutual support in combating this particular issue?

Mkhutche: Yes, Bishop Mtumbuka is one of our major allies. Of course, other prominent individuals occasionally write on their social media platforms that they don’t believe in witchcraft. As for Bishop Mtumbuka, I plan to meet him. A few days ago, I was able to get his contact information. So, if he comes to the south or central regions, I will meet him and discuss how we can collaborate.

If we take a picture together and share it publicly, it will show that we are united in saying that witchcraft does not exist. That kind of collaboration is what I am looking for. I learned this approach from Dr. Leo. He said that even if you work with church leaders, as long as you share the same goal, you should not hesitate to collaborate because we all work toward the same goal—human welfare.

Jacobsen: I’m just double-checking the news. I haven’t seen anything new, except that Father Claude Boucher, from the Catholic Church in Bula Mission, Dowa, recently passed away.

Mkhutche: Yes, Father Boucher was truly one of a kind. He tried to find common ground between religion, especially Christianity or Catholicism, and local culture. In doing so, he was initiated into the Gule Wamkulu secret cult among the Chewa people. At one point, he even attempted to explore witchcraft. He clearly stated that if anyone could introduce him to witchcraft, they should do so because he wanted to understand Malawian culture deeply. Unfortunately, no one was willing to take him down that path.

So, while he did not explicitly say that witchcraft does not exist, he pointed out that there was no one available to teach him about it. I remember writing about his death, and I emphasized that if someone like him wanted to explore witchcraft. Still, no one was available to guide him; perhaps we could conclude that witchcraft is not real. After all, someone should have been willing to teach him if it were genuine.

Jacobsen: Was he Canadian?

Mkhutche: Yes, originally from Canada.

Jacobsen: Do you know which part of Canada he was from? 

Mkhutche: I need to find out which part of Canada. He was probably from the French-speaking part, so Quebec or Ottawa.

Jacobsen: That’s funny. I didn’t know that! You learn something new every day.

Mkhutche: Exactly.

Jacobsen: All right, let’s call it a day.

Mkhutche: Yes, wonderful. Thank you very much for your time today. I appreciate it.

Jacobsen: Thank you. Let’s keep talking next time.

Mkhutche: Absolutely. Take care.

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