A/HRC/61/50/Add.1 L. Non-belief 94. It is beyond dispute in international human rights law that freedom of religion or belief “protects theistic, non-theistic and atheistic beliefs, as well as the right not to profess any religion or belief”.76 However, there are no domestic provisions for this in Zambia. 95. The Special Rapporteur was informed that the problems experienced by open atheists were to do with the incomprehension of many Zambians that there were Zambians without even a nominal belief in God. Several venues had refused to host a gathering of atheists once they had heard of its purpose. In general, atheists and humanists are dismissed and discredited, sometimes very publicly and by persons of high standing, as “fools”. Many actors confirmed that the prospects of non-believers, for example in the employment sphere, will certainly be curtailed should their non-affiliation to any religion and non-belief in God become publicly known. They therefore tend to or are obliged to self-censor in order to avoid such discrimination. M. Witchcraft 96. Under the Witchcraft Act of 1914, naming or accusing a person of being a witch or wizard is a criminal offence punishable by either a fine or imprisonment of up to one year, while those who profess knowledge of witchcraft may face up to two years’ imprisonment.77 The law has an exception for those who report to the police any person alleged to be professing knowledge of or practising witchcraft. 97. The Special Rapporteur heard reports that incidents of killings of and violence against those suspected of practising witchcraft, particularly elderly people, continued across the country.78 Violations based on suspicions of witchcraft sometimes appear to be linked to family disputes and to arise in the context of inheritance issues. They may also relate to the traditional practice of kikondo – commonly referred to as “the moving coffin”. Interlocutors revealed to the Special Rapporteur during their meetings that many would bring their elderly relatives from the village to live with them in the bigger cities, as they feared that they might be attacked. 98. Almost 70% of the Zambian population relies on traditional medicine and healers.79 Rodwell Vongo, who goes by the name of Dr. Vongo, is a traditional healer and the president of the Zambian Traditional Healers Association. He told The Independent that he would be referred to as a witch doctor under the law, but calls that term derogatory. 80 This makes identifying what exactly can be identified as witchcraft difficult, and many Zambians do not hesitate to seek supernatural help. 99. The Special Rapporteur notes with concern that vast majority of the reported attacks and killings appear to be against elderly people.81 Hence, it is also possible that discrimination on the grounds of age may be one factor, among others, such as superstition leading to unfounded allegations,82 behind the attacks and killings. Superstitious beliefs are also a factor in horrific attacks on and killings of persons with albinism.83 Individuals with albinism face violent attacks and mutilation due to superstitious misconceptions about the condition. 76 77 78 79 80 81 82 83 18 Human Rights Committee, general comment No. 22 (1993), para. 2. See https://www.state.gov/reports/2023-report-on-international-religious-freedom/zambia/. Ibid. See https://www.researchgate.net/publication/335714469_Tumelo_Akapelwa_Muyenga_Delilah_Musond a_Michael_Chigunta_Ethnobotanical_Survey_of_Medicinal_Plants_Used_In_Treatment_of_Diabetes _in_Chipulukusu_Compound_Ndola_District_Zambia_Zambia. See https://www.independent.co.uk/news/world/africa/witchcraft-zambia-president-hakaindehichilema-b2703665.html. See https://www.aa.com.tr/en/africa/zambia-murders-of-elderly-accused-of-witchcraft-rise/738203. See https://www.lusakatimes.com/2024/03/20/four-people-suspected-of-practicing-witchcraft-killedby-mob. See https://africaalbinismnetwork.org/wp-content/uploads/2024/10/Albinism-and-Rights-FinalSeptember-2024.pdf. GE.26-02761