I am not a witch educational. The idea of being labeled as a witch has been a topic of fascination and fear throughout history. For centuries, people accused of being witches were persecuted, tortured, and even killed. However, there is an important distinction to make between the historical concept of witchcraft and the modern understanding of witchcraft as a spiritual practice. Witchcraft, as commonly understood today, is a nature-based spiritual path that emphasizes personal growth, connection with the natural world, and the use of energy and magic. It is not inherently evil or dark, as it is often portrayed in popular culture.
Most of the witches we see in I Am Not a Witch are older women. They are the ones that gave the girl the name Shula, which means “uprooted”. They treat the newcomer with warmth and sympathy, giving her advice and shielding from the hardest work. The women quickly learn that the proper exploitation of their new companion might profit them all more than menial tasks. In Shula, Banda quickly sees his chance to step into the spotlight. The pair makes their way to a TV talk show and tries to advertise eggs from his farm on air. This sounds like an unintentional comedy, but the studio audience and viewers quickly sense possible abuse. Faced with their suspicions, Banda complains to the talk show host about slander, but it is too late to stop his humiliation.
As someone who worked in the education sector, my first intuition would be to ask an oddly-behaving child where his or her parents are and if everything is all right. As a witch, she had a different role in their society, she was in charge of going into fields and harvesting crops, convicting criminals of crimes with her powers as a witch, and making it rain.
It is not inherently evil or dark, as it is often portrayed in popular culture. Rather, it is a diverse and individual practice that people have used for healing, guidance, and empowerment. With this understanding, it becomes clear that being labeled as a witch educational is not a negative thing.
I Am Not a Witch Shows the Bitter Truth Behind the Folklore
Witchcraft has fascinated people since the dawn of civilization, and it looks like that fascination will never end. ,Recently the film world celebrated a new cinematic reading of Macbeth—Shakespeare’s story prominently featuring three “weird sisters.” In recent times, witches have been more and more viewed as oppressed and misunderstood characters and less as the symbols of evil. This shift reflects the growing awareness that accusations of witchcraft have not been about the supernatural—they reveal humanity’s ignorance in the face of the unknown and a need to obscure the real reasons behind unexplained events. I Am Not a Witch, the 2017 feature film debut of Zambian-Welsh director Rungano Nyoni, is a bitter reminder that large parts of the world still aren’t much different than colonial Salem.
The film’s main character is a nine-year-old Zambian girl named Shula who gets dragged into the police station of a new town because she frightened a woman and made her drop a bucket of water. We never learn what made her wander into a place she’s never been before. More importantly, no one seems concerned about any trauma that could have led her there. As someone who worked in the education sector, my first intuition would be to ask an oddly-behaving child where his or her parents are and if everything is all right. We gather that every stranger in the village was automatically labeled as a witch, especially when they are too afraid to speak out and explain themselves. Shula never said, “I am not a witch”—and the consequences are fatal.
Shula’s existence as a witch started from extortion. She’s been told that either she will serve the state in this particular role or become a goat and soon be killed for meat. She said later that she regretted her choice. It’s not completely clear whether she said that because she was depressed or because she knew she could survive. The police officer clearly doesn’t believe in witchcraft, but she knew that she had to do something to appease the tiresome crowd. She phones Mr. Banda, the official whose job it is to take care of witches on behalf of the state. At first, we see only his back in the bathtub, which amusingly reminded me of Stellan Skarsgaard in Dune: Part One and Wilson Fisk in Netflix’s Daredevil. Banda is a hyperactive character who often monologues about his good intentions while in reality repeatedly contradicting him. Later, we learn that his wife Chastity is also a “witch,” so it’s possible that he chose this job to sexually exploit women. If nothing else, his position gives him avenues for financial exploitation. The women under his custody mostly work in the fields, hard manual labor made even harder by the drought.
Most of the witches we see in I Am Not a Witch are older women. They are the ones that gave the girl the name Shula, which means “uprooted”. They treat the newcomer with warmth and sympathy, giving her advice and shielding from the hardest work. The women quickly learn that the proper exploitation of their new companion might profit them all more than menial tasks. In Shula, Banda quickly sees his chance to step into the spotlight. The pair makes their way to a TV talk show and tries to advertise eggs from his farm on air. This sounds like an unintentional comedy, but the studio audience and viewers quickly sense possible abuse. Faced with their suspicions, Banda complains to the talk show host about slander, but it is too late to stop his humiliation.
Mr. Banda (Henry B.J. Phiri) and Shula (Maggie Mulubwa) as talk show guests
Despite this, Banda quickly burdens Shula with a lot of responsibility. Banda and his people force her to point out the culprit among a group of suspects in a robbery case, make her (unsuccessfully) pray for rain that the local farmers desperately need, and force her to reluctantly pose with tourists visiting the witch colony. Most of the time, Shula suffers those abuses with quiet dignity, with newcomer Maggie Mulubwa proving to be a very capable actress in the role. She says very little, save for the ritual incantations, but communicates a wide range of emotions with her facial expressions. Sadly, the most common emotions are predominantly fear and despair.
Zambia in I Am Not a Witch isn’t a great place to be a woman. Early in the film, we learn that witches are tied to the ribbons that prevent them from flying away. It’s only a metaphor invented by Nyoni, but the dichotomy between female witches and their male guardians is obvious. Witchcraft wouldn’t be an institution in Africa without witch doctors “confirming” their supernatural connections with bogus rituals. Banda’s wife lives in much better conditions than Shula, but as a former witch, she couldn’t even go shopping without being harassed. At one point, she tells Shula that the only way to escape the witch camp is to marry the right man. In the film, there is also a scene of confrontation between another witch and her male denouncer.
Zambian witches in “I Am Not a Witch”
On the other hand, despite all of his smarmy tone and bossy attitude, Banda isn’t a complete monster. Learning from his talk show debacle, he decides to send Shula to school. She seems very happy among her peers but doesn’t end up staying there for long. The local female tribal leader sees her education as a waste of money and scolds Banda for allowing it. She was visibly afraid that Shula would give her and Banda less revenue while staying out of the camp.
The presence of the female tribal doesn’t show only that higher-class women can be as selfish as their male counterparts. It also touches on the unusual political system of many African countries. In theory, the official recognition of the authorities sanctioned by tradition seems like a good step toward decentralization in post-colonial reality. Zambian chiefs sometimes advocate for progressive causes like the fight against child marriage or the promotion of sustainable agriculture. I Am Not a Witch show the negative side of this phenomenon: the possibility of corruption and cultivating old prejudices. Although news items depict Zambian state officials in a bad light, recent history shows that there are valid reasons for such.
However, it must be noted that Nyoni researched I Am Not a Witch mostly in Ghana, not Zambia. This is one of the reasons why we cannot take the film as a completely accurate picture of Zambian society. It is easy to check that threatening others with witchcraft or accusing people of such practices is a crime in that country since 1914. Certainly, the reality is more dire. Not so long ago, one of the local chiefs complained that courts demand proof of witchcraft from plaintiffs, and some individuals make good money from creating such proof.
My article paints a very bleak picture of the film, but I laughed quite a few times during my first viewing of I Am Not a Witch. Most of the jokes come from the clashes between ancient traditions and the slow advance of globalization; for example, Shula’s trial gets interrupted many times by the “Old MacDonald Had a Farm” ringtone the elderly owner of the phone didn’t know how to mute. At one point, the witches received wigs labeled with the misspelled names of celebrities like “Beyancey.”
Western culture is shown as something very alien to Africans, especially the older generations. Sometimes, it serves as a symbol of the will to escape their harsh reality, like in Estelle and Kanye West’s song “American Boy,” which can be heard near the final act of the film, which is about intercontinental travels that are unavailable to African kids. The song cuts off when the especially flirty part comes, and love is also something out of reach for Shula. Maybe, under the right circumstances, she could bond with the boy behind the plow listening to “American Boy.” I Am Not a Witch also employs traditional Zambian songs, with the music-loving older witches acting as counterpoints to the almost mute Shula. Apparently, it takes many years of persecution to find the courage to find your own voice in that community.
It’s hard to imagine the seriousness of such a choice for the people that know about African witchcraft only from humorous news pieces. Even if she shrouded her message in dark comedy, Nyoni succeeded in showing the realistic problems of a realistic person. In my opinion, it makes this film not only an artistic triumph but also a valuable contribution to the conversation about human rights in Africa.
In fact, many people find great solace, strength, and personal growth in their witchcraft journeys. They may study ancient herbal remedies, learn about different religious traditions, and develop a deep connection with the natural world. The term "witch educational" can be seen as an affirmation that individuals who identify as witches are continuously learning and growing in their spiritual paths. They seek knowledge, whether through books, online resources, or direct experiences, to better understand themselves and the world around them. This dedication to learning and personal growth is a fundamental aspect of witchcraft and should not be minimized or dismissed. It is important to note that being a witch educational is a personal choice, and not everyone will resonate with this path. That is perfectly fine, as spirituality is a deeply personal journey that varies from person to person. However, it is crucial to approach discussions about witchcraft with an open and respectful mindset, recognizing that it is a legitimate spiritual practice for many individuals. In conclusion, the idea of being labeled as a witch educational should not be seen as something negative or scary. Instead, it reflects the commitment to learning, personal growth, and a deep connection with the natural world that many witches embody. It is a spiritual practice that should be approached with respect and an open mind, recognizing the diversity and individuality within the witchcraft community..
Reviews for "Incorporating witchcraft education in STEM fields: Exploring the intersection of science and magic"
- John Doe - 2 stars - I was really disappointed with "I am not a witch educational". I was expecting a comprehensive and informative documentary about witchcraft and its historical context, but instead, I got a superficial and confusing film that didn't provide much educational value. The storytelling was weak, jumping from one topic to another without any clear structure or depth. Additionally, the interviews with experts were brief and lacked substance. Overall, I found the film to be a missed opportunity to explore a fascinating subject in a meaningful way.
- Jane Smith - 1 star - I couldn't stand "I am not a witch educational". The film seemed more interested in pushing a biased agenda than in providing accurate and balanced information. The director's personal beliefs overshadowed the educational aspect, and it felt like I was being force-fed a certain narrative. The lack of diverse perspectives and alternative viewpoints was glaring, making the film feel like a one-sided propaganda piece. I was extremely disappointed with the overall quality and the missed opportunity to present a more objective and engaging documentary.
- Alex Johnson - 2 stars - "I am not a witch educational" was a big letdown for me. The film didn't delve deep enough into the topic of witchcraft and instead focused on sensationalism and fear-mongering. It played into stereotypes and perpetuated negative portrayals of witches without challenging or questioning these portrayals. I was hoping for a more nuanced exploration of witchcraft, its history, and its place in society, but the film failed to deliver. It lacked the educational value I was seeking and left me feeling unsatisfied.