In my study of 'witchcraft' and politics in Africa the 'reality' of these visions and practices became an issue that kept coming back. As long as we stay within the safe domain of anthropological debate this conundrum may seem to be easily solved — for instance by stating that, of course, every discourse creates its own reality. However, this is hardly enough once we venture outside our own domain. The urgency of this topic was brought home to me once more during a conference last year in Yaounde on 'Witchcraft and the Law', organized by père Eric de Rosny (Jesuit and nganga/healer) and attended by a huge audience — among whom public prosecutors, judges and lawyers. The two European anthropologists who presented a talk had to face direct questions from the audience about the 'reality' of these occult forces. The debate focussed on the existence of une école de la sorcellerie (witches'school): a Cameroonian priest (again a highly schooled Jesuit) insisted that once this school would be destroyed, witchcraft would be eradicated.
In my talk I want to focus on the question as to why witchcraft remains such a seductive discourse for trying to deal with modern changes. Some critics speak of a new paradigm of 'witchcraft and modernity' that is supposed to constrain studies of the occult. I think this is exaggerated. 'Witchcraft' does certainly not speak of modernity alone. Yet there are unexpected convergences between this discourse and supposedly modern views which can help to explain the continued interest in these visions among African intellectuals (as among their western colleagues).