Sorcery accusation-related violence (SARV) remains one of the most serious human rights, public health and law enforcement challenges in Papua New Guinea (PNG). SARV refers to acts of assault, torture, injury, displacement and homicide committed against individuals accused of practising sorcery or witchcraft. Although beliefs in sorcery have long existed in Melanesian societies, violence arising from these beliefs has become increasingly severe over recent decades and now represents a major social and public health concern.[1,2]
Research undertaken by the Australian National University (ANU) and the Papua New Guinea National Research Institute (PNG NRI) has demonstrated that SARV is widespread throughout PNG and substantially underreported. A four-year study documented 1,039 accusation incidents involving 1,553 accused individuals across four provinces, with at least 318 victims sustaining severe injuries or dying as a result of attacks.[2] The true burden is likely to be considerably higher because many incidents occur in remote communities where cases are never reported to police, health facilities or government authorities.[3]
The Highlands Region continues to experience the greatest burden of SARV. Provinces including Simbu, Enga, Hela, Jiwaka, Eastern Highlands and Southern Highlands report recurrent episodes of sorcery accusation-related violence.[4,5] Gibbs described Simbu Province as experiencing frequent witch-killings characterised by organised community participation and extreme brutality.[4]
The physical consequences of SARV are severe. Victims commonly present with burns, machete wounds, blunt force trauma, fractures, penetrating injuries, amputations, strangulation injuries and permanent disability.[5,6] Torture methods frequently include prolonged beatings, burning with heated objects, tying victims over fires, cutting with bush knives, forced confessions and public humiliation.[3,6] Many victims die from exsanguination, severe burns, sepsis or delayed access to emergency medical care.[5,6]
Women remain disproportionately affected, particularly widows, elderly women, socially isolated women and those perceived as economically successful or socially different.[4,6] Amnesty International documented numerous cases in which women accused of sorcery were stripped naked, tortured, sexually assaulted and publicly killed.[6] Nevertheless, more recent research indicates that men also comprise a substantial proportion of victims, demonstrating that SARV affects both sexes, although women often experience more gender-specific forms of violence.[2]
Beyond the physical injuries, SARV produces profound psychological and social consequences. Survivors frequently experience chronic fear, anxiety, depression, social isolation and long-term psychological trauma. Families often flee their villages to escape further violence, resulting in displacement, loss of livelihoods, disruption of children’s education and breakdown of traditional social support networks.[2,3]
The persistence of SARV reflects a complex interaction of cultural beliefs, limited health literacy and broader socioeconomic pressures. In many communities, illness, unexpected death, infertility, crop failure or other misfortunes are attributed to sorcery rather than natural causes.[1,7] Community members may seek explanations from individuals believed to possess supernatural powers, commonly known as glasman or glasmeri, who identify alleged sorcerers and thereby trigger accusations.[8]
Limited access to healthcare further contributes to SARV. In many rural areas, shortages of doctors, diagnostic services and laboratory facilities mean that deaths from infectious diseases, chronic illnesses or sudden medical events are poorly understood. Consequently, biomedical explanations may be replaced by beliefs that sorcery caused the illness or death.[1,8]
Social instability also contributes to violence. Poverty, unemployment, rapid social change, disputes over land and resources, jealousy, revenge and unresolved interpersonal conflicts frequently underlie accusations of sorcery.[9] Jorgensen argued that accusations are often used strategically to resolve personal grievances or redistribute power within communities rather than reflecting genuine belief alone.[9]
Gender inequality further increases vulnerability. Violence against women remains a significant problem throughout PNG, and sorcery accusations frequently become another mechanism through which vulnerable women are targeted and subjected to public humiliation and violence.[10]
Weak law enforcement remains a major obstacle to reducing SARV. Police services are often under-resourced and unable to respond rapidly to incidents occurring in remote communities. Fear of retaliation, reluctance of witnesses to cooperate and widespread community support for accusations frequently hinder criminal investigations and prosecutions.[3,11]
Legal reforms have attempted to strengthen the national response. The repeal of the Sorcery Act in 2013 removed legal provisions that had previously recognised sorcery beliefs within PNG law. Subsequent reforms have strengthened criminal penalties for sorcery accusation-related violence, although implementation remains inconsistent because of limited policing capacity and persistent community beliefs.[11,12]
Support services for survivors remain limited. Many victims have few options for safe accommodation, trauma counselling, legal assistance or long-term rehabilitation following attacks. Government agencies, churches, civil society organisations and development partners have expanded efforts to improve victim protection, public awareness and community education, but significant gaps remain, particularly in rural areas.[3,12]
Community education aimed at improving health literacy, promoting peaceful conflict resolution and increasing understanding of disease has shown promise in reducing accusations in some communities.[2] Successful prevention requires collaboration between health workers, police, churches, community leaders and government agencies to address both the immediate violence and the underlying social determinants that sustain SARV.
Sorcery accusation-related violence in Papua New Guinea therefore represents far more than a criminal justice issue. It is a complex public health, human rights and development challenge driven by cultural beliefs, inadequate health services, gender inequality, poverty and weak governance. Reducing its burden will require sustained investment in healthcare, policing, legal enforcement, education, survivor support services and culturally appropriate community engagement.
Helplines and Support Services
Victims of sorcery accusation-related violence and gender-based violence in Papua New Guinea can seek assistance through:
- Family and Sexual Violence Action Committee (FSVAC) Helpline: 7150 0800
- PNG Tribal Foundation
- Police Family and Sexual Violence Units (FSVU)
- Port Moresby General Hospital Family Support Centre
- Eastern Highlands Family Voice Inc.
- United Nations Population Fund (UNFPA) PNG programmes
- ChildFund PNG support services
Reference
- Gibbs P. Sorcery and witchcraft in Melanesia. Point Series. Goroka: Melanesian Institute; 2012.*
- Forsyth M, Losoncz I, Gibbs P, Hukula F, Kipongi W. Sorcery accusation-related violence in Papua New Guinea – Part 5: Incidents and victims. Canberra: Department of Pacific Affairs, Australian National University; 2021.
- Human Rights Watch. Papua New Guinea: stop violence linked to witchcraft accusations. New York: Human Rights Watch; 2013.
- Gibbs P. Engendered violence and witch-killing in Simbu. In: Stewart PJ, Strathern A, editors. Domestic and family violence in Papua New Guinea: an integrated long-term strategy. Port Moresby: University of Papua New Guinea Press; 2002.*
- Haley N. Talking violence: homicide, grievous bodily harm and sorcery accusation in the Papua New Guinea Highlands. Canberra: Australian National University; 2009.*
- Amnesty International. Papua New Guinea: Violence against women, sorcery accusation and torture in the Highlands. London: Amnesty International; 2010.*
- Stewart PJ, Strathern A. Witchcraft, sorcery, rumors and gossip. Cambridge: Cambridge University Press; 2004.
- Urame J. Sorcery and witchcraft beliefs and practices in Papua New Guinea: a review. Catalyst. 2015;45(1):1–24.*
- Jorgensen D. Preying on those close to home: witchcraft violence in a Papua New Guinea village. Australian Journal of Anthropology. 2014;25(3):267–286.
- Eves R. Masculinity matters: men, gender-based violence and the AIDS epidemic in Papua New Guinea. Development Bulletin. 2006;69:47–49.
- Forsyth M. A pluralist response to the regulation of sorcery and witchcraft in Melanesia. Cosmopolitan Civil Societies: An Interdisciplinary Journal. 2016;8(1):1–26.
- Australian Government Department of Foreign Affairs and Trade. Addressing sorcery and witchcraft accusation-related violence in Papua New Guinea [Internet]. Canberra: DFAT; 2018 [cited 2026 Jun 27]. Available from: https://png.embassy.gov.au/pmsb/786.html
