The theory of moral sentiments and zombies

One of the most puzzling of the ‘occult’ entities with which sangomas have to deal is the zombie. The zombie figure may be a new type of entity. It is not ‘traditional’, although it resembles, in some ways, a witch's familiars and witches who take the form of animals. It has, however, become fully part of the cultural universe in Umjindi, as in most other small towns (Niehaus 2005, 2013).

Any market, including the market for healing, exists for the utilities and values that can be realised from it. The price for ‘divination’ (kupengula) varies according to the value the patient believes she or he can realise from it. Divination, one of the healing processes that involves an exchange between the persons of patient and sangoma, acts to clothe patients with knowledge of possible threats and opportunities and of areas where they show weakness or strength. These values may be further transacted, not just for ‘healing’ but for most other endeavours, including economic. People often consult a sangoma before a job interview or when they encounter problems at work or during a business transaction. Together with other ‘magical’ methods, the assistance of a zombie is also possible. The ‘use’ of a zombie, however, requires a fine calibration of belief and scepticism, knowledge (how to do it) and credulity.

The zombie is part of the work of the healer because the logic of the zombie is part of the same moral universe in which the sangoma works. Sangomas know about zombies, and most claim to know how to capture one, but they all also believe that if they do so they will lose their own power to heal. Commercial herbalists, known also as tinyanga, also often claim to be able to create zombies. But most people I discussed the subject with were sceptical about whether zombies could, in fact, be real.