Efficacy of indigenous charms as weapons of war
David Bilungule Bakamana · Laurenti Magesa · Clement Chinkambako Abenguuni Majawa
International Journal of Research in Business and Social Science · 2021 · Vol. 10 / Issue 7 · 408-417
Publication metrics
External links open provider records or DOI searches. Provider counts are not combined. Mendeley readership measures saves, not citations.
Dimensions
Live provider badge. If unavailable, use the Dimensions link above.
Observed 21 Oct 2026, 07:22 UTC
Observed 21 Oct 2026 00:49 UTC
OpenAlex and Mendeley observations refresh on article visits, at most once per 24 hours. Unavailable data is not zero. Google Scholar opens a DOI search.
Citations received by this article, grouped by the year of the citing work. Crossref and OpenAlex lifetime totals remain separate in Publication metrics.
2017–2026 Annual history last updated:
Citations received
OpenAlex · year of the citing work
Hover over a year or focus the chart and use arrow keys to inspect values.
2017–2026 annual-history window. 2026 is year to date. Unknown years have gaps.
View data & coverage
2026 is incomplete. Within a successfully fetched ten-year window, omitted years mean zero. Years beyond a saved observation’s window remain unknown (—). Older citations are excluded, so this chart’s sum may differ from the OpenAlex lifetime total. The date above belongs to this annual history; an unsuccessful refresh keeps the previous observation.
Abstract
Conflicts and wars in the contemporary world are often fought through the use of modern and sophisticated weapons. The forces using such modern weapons are often regarded as having an upper hand especially when their opponents possess what is regarded as inferior weaponry. However, modern weapons can be overpowered as evidenced in the Kamwina Nsapu conflict in the Kasai region of the Democratic Republic of Congo. The insurgency of Kamwina Nsapu militia in the Kasai Central Province sought to bring accountability to the modern political leadership and address bad governance practices. The case of the Kamwina Nsapu revealed the use of charms or fetishes (manga) to address the problem that had emerged in the Luba community. Different types of indigenous charms (manga) were used: trees and sticks were used as guns; slippers as telephones; and fruits as grenades. Militia were able to cut off heads of enemies from a distance with their bare hands and they teleported from one place to another at will. These activities were made possible by the use of charms (manga), such as the tshiota fire and nkwembe.
Keywords: {'name': 'Charms (manga), Kamwina Nsapu, Traditional Leadership, Modern Leadership'}
Authors & affiliations
David Bilungule Bakamana
Affiliation not supplied
Laurenti Magesa
Affiliation not supplied
Clement Chinkambako Abenguuni Majawa
Affiliation not supplied
Deposited references
Supplied references, not a list of publications citing this article.
Barret, M. (2013). Walking home majestically: Consumption and the enactment of social status among labour migrants from Barotsland. In R. M. Dans (Ed.), The objects of life in central Africa: The history of social change 1940-1980 (pp. 1935¬-¬¬¬1965). Leiden and Boston: Brill.
Bently, M. (1977). Meaning of symbols and religious signification in Africa. London, UK: Royal Press.
Congo Research Group. (2018). Setting fire to your own house crisis in Kasaï: The manipulation of customary power and the instrumentalization of disorder. Centre on International Cooperation. New York University
Constitution of the Democratic Republic of Congo (2011).
DOI: 10.1080/0015587X.1998.9715960
DOI: 10.1016/j.leaqua.2019.03.005
Global Security. (2019). Kamwina Nsapu - An army of bewitched children. Retrieved from https://www.globalsecurity.org/military/world/para/kamuina-nsapu.htm
DOI: 10.1007/978-94-010-1083-2
DOI: 10.2307/1158736
Majawa, C. (2017a). A handbook on borderline between Christianity and witchcraft (Foundations, anthropology, theories and trends), Book One. Nairobi, Kenya: Scroll Technologies.
Majawa, C. (2017b). A handbook on borderline between Christianity and witchcraft. Biblical theological societal conversations. Book Two. Nairobi, Kenya: Scroll Technologies.
Mbiti, J. (1975, 1992). Introduction to African religion. Nairobi, KN: East African Educational Publishers.
DOI: 10.4324/9781315698014
Nooter, M. R. (2017). Embodied ambiguities in Luba royal arts. Dans A. Finegold, & H. Ellen, Vissual Culture of the AncientAmericas: Contempoary Perspectives. Columbia University Department of Art History and Archaeology: Online Addenda.
Ntsebeza, L. (2011). Traditional authorities and democracy: Are we back to apartheid? In G. Ruiters (ed.). The Fate of the Eastern Cape. History, Politics and Social Policy, Scottsville, University of KwaZulu-Natal Press.
DOI: 10.1257/aer.p20171091
Nyamiti, C. (2017). African Christian theology addresses issues of magic and healing. In Majawa, C. (2017a). A handbook on borderline between Christianity and witchcraft (Foundations, anthropology, theories and trends), Book One. Nairobi, Kenya: Scroll Technologies.
Tshibinda, B. W. (2008). The Congolese constitution does not recognise witchcraft. University of Lubumbashi, Lubumbashi, DRC.
Tshiyoyo, M. M. (2012). Current leadership challenges in Africa: The Case of the Democratic Republic of the Congo. African Journal of Public Affairs, 5(1). 107-116. Retrieved from https://pdfs.semanticscholar.org/5fd9/dd06404846b3b3db5fd24f50532df5a01b66.pdf
Wallace, D. (2015). Rethinking religion, magic and witchcraft in South Africa: From colonial coherence to postcolonial conudrum. Journal of the Study of Religion, 28(1), 23-51. Retrieved from http://www.jstor.org/stable/24805679