Devil worship, muti and murder — the growth of occult gangs in South Africa

Gang-related crime in South Africa is widespread, but it is under-reported outside hotspots such as the Cape Flats in Cape Town or Westbury in Johannesburg. In these areas, gangs are deeply rooted and contribute to continuous violence, drug trafficking and territorial conflict.

But gangs have continued to evolve and gang violence has consistently increased throughout South Africa, particularly in Gauteng and the Free State. In the Free State devil worship and witchcraft-related gang practices have been reported.

Gang-related violence is fuelled by poverty, social exclusion, unemployment and the need for protection from rival gangs.

In my doctoral study in criminology, I explored the phenomenon of occult-inspired gangs in the Free State. I interviewed 23 active gang members, 16 offenders who were not affiliated to gangs, and 18 service providers like social workers and correctional officials working with these groups.

In a more recent study I developed a typology of occult gangs: a framework that captures their structure, symbolism, hierarchy and spiritual practices.

This matters because in order to prevent gang-related crime, it is essential to understand how they operate.

The rise of Free State occult gangs

In 1997, a South African Police Service investigation uncovered a so-called devil-worshipping group or “evil church” that had migrated from parts of northern Africa and established itself in Maseru, Lesotho (South Africa’s neighbour).

This group reportedly blended occult practices with traditional African witchcraft, which led to local communities labelling it as a devil-worshipping gang.

Since 2011, groups like these have expanded throughout the Free State. There are now about 40 such gangs active in the province, as reported by the police and confirmed in my research. Some of the better-known gangs are the Triple 6 (666), Born-To-Kill (BTK), Natural Born Killers (NBK), International Junior Portuguese (IJP) and Maroma (Romans or Romas).

More typical street gangs are mostly known for expanding their territory through profit from the drug trade and extortion. But these Free State gangs incorporate spirituality and esoterism (special hidden knowledge) to assert dominance, foster cohesion and generate fear in communities.

They engage in serious crimes including murder, organ trafficking and rape. They are particularly known for acts such as ritual stabbings, cannibalism and alleged communication with demonic forces.

The communities in which these groups operate, and gang members themselves, refer to them as “devil-worshipping gangs”. This is because of the explicit link between certain gang-related practices and Satanism, or the worship of the devil as depicted in the Christian Bible.

Some groups merge beliefs and rituals related to Satan and anti-Christianity with witchcraft. Or they use symbols commonly associated with Satanism such as “666” and inverted crosses. But labelling all such groups as “devil-worshipping gangs” is misleading. The term “occult gangs” better captures the range of practices involved.

Although both devil worship and witchcraft-related practices can play a role in criminal gang activity, they differ in origin and form. Devil worship draws from Western occult traditions, using symbols and rituals to strengthen gang identity.

Witchcraft-based practices typically involve the malicious use of muti (traditional African medicine) and muti murders (murders for body parts to use in muti). As one participant told me: “Yes, there are gangs that believe in muti. There are also gangs that believe in the devil. The IJP and Roma believe in muti, while BTK and Triple 6 believe in getting power from the devil. They say they speak to Lucifer to give them powers.”

So, infamous gangs in the Free State are dreaded not only for their brutality, but also for their reported links to ritual murder, blood oaths, the use of muti and the consumption of human organs and blood. According to my research, these activities have progressed from being viewed as urban legends and community myths to becoming lived realities.

Inside the gangs

My gang typology study sample consisted of 39 male offenders aged 14 to 38. Participants were either serving sentences or awaiting trial for serious offences such as murder, rape and armed robbery.

The gang members spoke openly about seeking power through supernatural means. Some believed that consuming blood and participating in occult rituals could make them invisible to police and invincible against their enemies.

As one told me: “The minute you drink blood you are invoking spirits to become part of you, demons to become part of you, and give you the powers that you need to do what you have to do…”

Ritual stabbings, inverted crosses and the “mark of the beast” (666) were part of their gang symbolism – seen in gang graffiti and tattoos and furthered by involvement in spiritual gatherings and the use of muti.

These elements form part of a shared gang ideology that offers meaning, identity and purpose to marginalised young people. I found that the gang members in my studies often lacked family support, social support or significant formal education.

To prevent young people from joining gangs, it is crucial to understand what pulls them in. Several participants described joining gangs not only for wealth, protection or status, but for a sense of spiritual power. Especially in communities where traditional religion, ancestral beliefs and Christian teachings coexist and sometimes collide.

My typology of occult gangs has the potential to inform targeted prevention programmes, rehabilitation efforts and policing strategies that take the spiritual realities of gang members seriously.

New approach to fighting crime is needed

The rise of occult gangs has now progressed beyond the Free State. Similar trends are observed in the Eastern Cape, Northern Cape, Gauteng and the Western Cape.

The intersection of faith, fear and violence in these gangs challenges mainstream approaches to crime prevention. Traditional anti-gang strategies assume that gangs are driven mainly by socioeconomic factors or rational incentives. They fail to account for spiritual motivations and metaphysical beliefs.

The presence of ritual elements in gangs also complicates investigations and amplifies fear. It makes them seem more powerful than they are.

At the same time, public institutions such as the police and social workers often lack the frameworks and cultural sensitivity to address the spiritual dimensions of the offences perpetrated by these groups.

The struggle with the occult gangs in South Africa mirrors similar challenges in other countries like Nigeria, the Democratic Republic of Congo and Haiti, where spiritual symbolism and ritualised violence are central to gang identity.

Effective interventions must include culturally grounded strategies to help members disengage from gangs, involving traditional leaders, healers, faith-based actors and mental health professionals. By addressing the spiritual, social and psychological dimensions of gang involvement, more sustainable pathways out of these groups can be created.

Gang violence in South Africa is evolving, and so must the response. It shouldn’t just punish young offenders, but must offer them a genuine alternative. DM

First published by The Conversation.

Dr Ashwill Ramon Phillips is a lecturer and postgraduate supervisor in the Department of Criminology at the University of the Free State.

This story first appeared in our weekly Daily Maverick 168 newspaper, which is available countrywide for R35.