Witchcraft in African politics remains a powerful force behind the scenes of elections, influencing candidates’ behavior and campaign dynamics in Uganda and beyond. In societies where traditional beliefs run deep, many political players turn to spiritual practices for protection or advantage, sometimes blending these with religious convictions.
In eastern Uganda, aspiring MP Wilson Watira recounts an encounter where his opponent avoided shaking hands and instead extended a folded piece of paper—a subtle but telling gesture rooted in suspicion. For many, such actions are not paranoia but calculated defenses against perceived spiritual threats.
Behind campaign trail theatrics—colorful parades, giveaways, and slogans—lurks a quieter struggle steeped in ancestral belief. Candidates visit shrines, engage in secretive rituals, or consult spiritual intermediaries they believe can sway fortune in their favor. Fear of spiritual manipulation can paralyze political confidence, while perceived protection empowers boldness.
Traditional Beliefs Amid Modern Power Struggles
President Yoweri Museveni has publicly acknowledged the strength of traditional beliefs. In a speech last year, he reflected on how rituals like stepping over a slaughtered chicken were part of his journey to power in 1986. He urged mainstream religious leaders to recognize the significance of traditional spirituality, which remains integral for many.
While some leaders embrace these roots openly, others stay discreet. Former Speaker Rebecca Kadaga, for example, faced backlash after visiting her clan’s shrine to celebrate political victory—an act she defended as cultural tradition. Across the country, traditional healers like Rose Mukite welcome politicians who come seeking protection against misfortune or electoral defeat. Mukite’s rituals include shell casting, spiritual smoke cleansing, and herbal remedies believed to prevent political disaster.
Despite modernization, the relationship between politics and spiritual beliefs continues to thrive in Uganda’s 2026 pre-election environment.
Regional Reflections of the Same Pattern
Witchcraft in African politics is not unique to Uganda. Across the continent, spiritual beliefs remain embedded in governance and election cycles.
In Kenya, recent demonstrators blamed a strange sense of confusion on an alleged spiritual spell cast to favor President William Ruto, who drew criticism for constructing a church within State House grounds—what some labeled a political altar rather than a house of worship.
In South Sudan, Vice President Riek Machar is believed by supporters to fulfill a century-old prophecy describing a left-handed man with gapped teeth as the destined national unifier. This myth continues to shape his enduring political ambition, even amidst national instability.
Zambia, too, reflects similar tensions. Two men are currently on trial for allegedly using charms to harm President Hakainde Hichilema. Ironically, Hichilema himself once faced similar accusations from his predecessor, highlighting the cyclic and persistent nature of political superstition in the region.
Spiritual Pressure and Quiet Resistance Among Candidates
Not all candidates embrace ritual practice. Peace Khalayi, a parliamentary contender in Uganda’s east, often fields advice from supporters suggesting spiritual consultations. Though she outwardly agrees to avoid tension, she chooses not to follow through.
Khalayi campaigns among diverse religious communities—Muslims, Seventh-Day Adventists, and Catholics—where ritual sacrifices would undermine her credibility. Yet, she admits that the fear of unseen spiritual attacks is difficult to ignore. “There’s always that worry that an opponent could spiritually harm you,” she confessed.
Election-related posters now share space with flyers advertising spell-casting services: promises to retrieve stolen property, win lawsuits, or deliver political victory. According to researcher Steven Masiga, candidates often allocate campaign funds specifically for spiritual services. He notes that some believe healers are more reliable than voters themselves.
In the end, witchcraft in African politics continues to blur the lines between democracy and mysticism. Campaigns are not only fought in public spaces but also in the shadowy realm of spiritual conviction. Belief—whether rational or superstitious—shapes decisions, influences loyalty, and frames the fears and hopes of candidates on the continent.
To explore this topic further, read AP’s original feature on Uganda’s political belief systems.
For deeper political developments in the region, see how Muhoozi supports Tshisekedi, signaling Uganda’s strategic pivot in DRC politics.
Also, read about the DP legal advisor challenging constitutional amendments at Uganda’s Electoral Commission.
For security concerns ahead of elections, note that violence erupted during NRM primaries in Budaka, killing one.
And understand the resurgence of political gangs and their impact on Uganda’s election environment.
