Black robber who threatened Derek and Andrea Human during October 14 2014 armed robbery, puts his own picture on their facebook profiles - in an aggressive 'pointing' pose -- with the warning: "No-one can Stop Me'.
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NOTE: When blacks in South Africa point their finger at someone, it's a death threat in their culture...
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Netwerk24 Jody Nel reports:
2 Desember 2014: After Andrea Human, then 7 months pregnant and her husband Derek were attacked by four black males at their Roodepoort, South Africa home
in October, the couple are being threatened and stalked by one of the robbers who put his picture on Derek's facebook page with the threat: "No-one can stop me'.
Derek and Andrea recognised the man who made the threatening gesture as the man who had held a screwdriver to Derek's head.
The victim, a beauty-therapist of Little Falls, was seven months pregnant when four black males attacked their home on 14 October at around 20h45.
The couple 's newborn infant fortunately is healthy - despite the stress which leaves her ill from fear. She and Derek, an IT-specialist, were in the living room - Derek with his laptop computer on the couch, and she was asleep on their other couch.
The four thugs walked in and ordered her husband to lie down on his stomach on the floor - and one of the thugs hit one of their 2 dogs, Nikita, with a steel pipe and locked the dog up in the garage.
Andrea was shaken awake by one of the four blacks, who pushed Derek's head into the corner of the two couches, while one sat on him and held a sharpened screwdriver to his neck.
They hogtied him with electric chord by his hands and feet, while Andrea got the barrel of a firearm to her head while they ripped off her wedding band and other jewellery and dragged her to the kitchen, demanding that she show them 'the safe'.
They couple never had a safe. "The firearm was continuously held to my head, they were aggressive and rough."
They grabbed laptop computers, iPads and iPhones, a collectors' hunting knife from Brazil and their TV. They were arrogant: never covering their faces. "When they came in the second time I thought they were just going to kill us,' said Andrea.
"Our lives have changed: it feels as if we are under house-arrest' after she saw one of the robbers had posted his picture on Derek's facebook page on 31 October 2014.
She recognised him as the man who sat on Derek, holding the screwdriver to his head.
"That picture was loaded there on purpose, he wanted us to see this and I feel he is threatening and stalking us'.
Their house has been placed on sale. https://www.facebook.com/abri.van.vuuren/posts/10202181806705231
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Pointing out people to be murdered:
By: Bongiwe Ndlovu
In Zulu there is a word ukuthakatha means witchcraft. There is a difference between witchcraft and sorcery. Witchcraft is performed by someone called a witch, s/he is directly connected to evil and sometimes they work with other witches. The sorcerer is a healer and provide medicine towards harmful deeds. Witches are mostly labeled as females and they lay as strong emphasis on sexuality, whereas sorcerers are mostly men. Both are to kill, that is their priority. According to Mr Dlamini who is a traditional healer at Umbumbulu, some witchcrafts use their techniques when people are sleeping and it appears like a dream to the victim e.g. eating something or someone strangles or stabs you this can lead to the sickness of that person then that person if they are lucky not to die immediately can get help from traditional leaders. A witch uses powers of the universe that he has learnt sometimes by means of magic or they can be taught by their family members who are also witches. They target people’s health, destroy families, prevents rain, can kill by lightning, making livestock thin.
The techniques of witchcraft
Most deadly of all medicines to any man or woman are those made with human body parts, such as nails, hair or excreta. For this reason the Zulu people are very careful on where they relieve themselves. If the witch gets someone’s excreta, the mix it with certain medicines and deposit this mixture in a hole in the hearth where the fire is made. When the fire is made, the man whose excreta are buried in this way will have a burning sensation. This may lead to death if a traditional healer is not approached to find out the cause and give treatement. The same can be done with urine, though another common practice of witches is to observe where their target passes water and then to cut through wet earth with a medicated knife. The person whose urine has been targerted in this way will not be able to pass water again. The bladder and stomach will burst open and it may lead to death.
Another common means of killing people is to put poison in their food. The Zulu word is ukudlisa meaning feeding someone. This practice can also be done by sending bad spirit or tokoloshe to feed someone in their sleep and it will appear to them as a dream. Some people die immediately but others can become sick and a traditional healer or isangoma can help.
Ukuphonsa means 'to throw' this can harm or kill a person from a distance without physical contact e.g. the witch puts poison on his finger, points at a certain person to cause him to die on the spot, or contract an illness. Another well-known way is to use the spitting method, medicine is chewed and spitted out, and the witch calls the target by name and performs the imaginary stabs with an assegai or knife smeared with the same mixture.
Umeqo or umbhulelo meaning walking over, in this practise witches burry umuthi along paths or in a kraal for the purpose of causing fatal disease in those who come in contact with it e.g. a stick or a coin is smeared with umuthi mixed with the dirt or using an other wear of that targeted person (dirt can be obtained by observing where they throw water after bath or doing a washing and a witchcraft can extract the wet and use it) the witch can throw away the coin, while they call out the name of the person they are targeting. Then when that person passes along that way or picks up the coin, he will become ill and die, if no name is called out, anyone who passed will be killed.
A witch vs Isangoma (traditional healer)
Some people confuse the witch with isangoma because they both practise almost the same things like talking to the ancestors, using animals for mixing imithi i.e. snakes, wild cats, baboon, owls etc. They both hunt the animals they want to use with imithi. Some witches choose a specific animal as their instrument to use in targeting people i.e. a snake can be sent to the household of their enemy. Another popular animal used by the witch is the wild cat and baboon. They cut the tail short and is kept in the house of the witch hidden from other members of family or community who are not aware of what they are doing. This animal can be sent to cut a piece of hair while the person is sleeping.
Another method that has also been used by the witches using the spirit of a dead person. It is called ‘umkhovu’ others say it is half human and half animal. The witch can use the above method to target a person that s/he wants to use as umkhovu, the family will think that the person is dead but because of the mixtures used by the witch it's only their shadow that is buried and they are turned into imikhovu.
Udukanezwe meaning 'going astray' is a method where a witch would target someone that they want to run away from their homes. In most cases the person who is mostly target is the breadwinner of that house. They use a certain umuthi and that person becomes restless but does not tell anybody and they will disappear, some are never find.
Isithuthwune meaning seizures or epilepsy. The symptoms comprises fainting, shaking of the body and some foam coming out of the mouth of their target person. Some people suffer from the same symptoms due to medical reasons but it's also popular with the witchcraft. Umeqo (walking over) can be used for this sickness.
Isichitho is interpreted as a cause of estrangement between lovers. A girlfriend might want to separate her lover (husband) from his wife by using this medicine.
In order to prevent harm from witches, some people invite traditional healers (inyanga or isangoma) to their homes to perform a ritual called 'ukuqinisa umuzi' so that the home would not be easily accessed by the witches. They use different kinds of umuthi to sprinkle around the yard and make incisions to all the members of the family and apply umuthi into the open wounds.
IsiZulu Summary
Ukuthakatha
Ukuthakatha kwenzeka lapho umuntu esebenzisa khona umuthi ukubulala labo angabathandi, baphinde babagulise ngezifo ezahlukahlukene. Umthakathi unamandla okudumisa izulu, aphinde enze abantu baswele, kukhona izichitho, isithuthwane, udukanezwe kanye nezinye. Abathakathi bahlukene kabili kukhona abasebenzisa umlingo bese kubakhona abasebenzisa imithi. Kunezilwane abazisebenzisayo uma benza lokhu sibala izinyoka, izimfene, amakati, kanye nemikhovu. Izifo ezidalwa ukuthakatha zingalashwa uma ogulayo ebone kusenesikhathi angaphinda futhi asizakale ngokuya ezinyangeni nakubathandazi.
By: Bongiwe Ndlovu
http://www.ulwazi.org/index.php5?title=Sorcery_and_witchraft_among_the_Zulu_people
Witchcraft and Policing in South Africa:
https://openaccess.leidenuniv.nl/bitstream/handle/1887/12920/ASC-075287668-076-01.pdf?sequence=2
Published by: Riekje Pelgrim African Studies Centre P.O. Box 9555 2300 RB Leiden Tel: + 31 - 71 - 527 33 72 Fax: + 31 - 71 - 527 33 44
E-mail: asc@fsw.leidenuniv.nl Website:http://asc.leidenuniv.nl
Social problems resulting from a belief in witchcraft are predominantly
caused by so-called ‘witch-purging’ practices, i.e. the ridding of witches from
communities. This custom varies from alleged witches and their families being
expelled from their villages by simply being told to gather their belongings and
leave, to being threatened, physically attacked and even murdered. Because
witches are thought to be evil, it is believed that there is no place for them in the
human realm. Communities should be kept clear from witches and hence
alleged witches must be removed from them at all cost.
The social consequences of these witch-purging practices are more or less
threefold. Firstly they have brought about a number of displaced people:
individuals and families that have been chased out of their villages because they
are thought to be witches. The lives of these displaced people have been
severely disrupted: they have lost their position in the intricate social network
that most African societies are based on; they have no access to basic human
needs and rights, like clean water, medical aid and schooling; and they have no
means of supporting themselves or their families since they have become total
social outcasts. Moreover, witch-purging has been closely related to intense
brutality, a practice that has brought about (or may be a result of) a culture of
violence. Finally, the practice of witch-purging is mostly aimed at the most
vulnerable members sections of society, i.e. women, elderly people, and those
that display exceptional behaviour.
Legal problems related to the belief in witchcraft have mainly been caused
by ambiguous legislation. Current South African witchcraft legislation is based
on a law that was officially introduced in 1957, during the heyday of apartheid.
Consequently, it is generally regarded as euro-centric and perceived as illegiti-
mate by those whom it affects. Moreover, current witchcraft legislation is the
cause of some contradictory interpretation. Because the law is not entirely
straightforward on certain issues, it ha
s brought about confusion about what
exactly constitutes as a criminal offence. Finally, South Africa witchcraft
legislation has become an instrument for people that are in pursuit of personal
gain: ordinary household arguments end up being dealt with by the already
backlogged courts, because individuals or families hold a grudge against one
another and want to fight their battle on a higher level. Witchcraft legislation
makes it possible for them to turn petty cases into serious criminal offences and
to take their adversaries to court.
The one government organisation that has been faced with both these social
and legislative dilemmas regarding the belief in witchcraft is the South African
Police Service. Since the late 1980s, the SAPS has been increasingly confronted
with witchcraft related crime. It was not until the mid 1990s however, that some
measurements were taken in order to deal with witchcraft related problem
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