I lost my family due to witchcraft

Overview

Jozi Ahuzi(a) recounts a personal narrative that blends childbirth trauma with later claims of spiritual harm. She frames her family’s misfortunes—especially the death of her baby and ongoing struggles—as consequences of witchcraft, referring to “spells,” “black things,” “holes,” and “ancestral” attacks.

She describes trying clinics/hospitals first, but later turning to prayer, church help, and traditional “kings/makhosi” (ritual leaders/community authorities) for protection and diagnosis.

Main Events and Arguments

Early Life and Pregnancy

• She says her mother and grandmother were married very young.
• She describes her own pregnancy and the lack of support, which led her to seek medical help.

Clinic/Hospital Experience

• She reports delays and neglect at a clinic/hospital, including being told to go away and return, limited checking, and guidance framed around “42 weeks.”
• During this period, she interprets certain actions and advice as spiritual interference, such as:
  • The belief that “spirit says I will not return with the child.”
  • The idea that a “black thing” was involved.

Her Child’s Death (Core Tragedy)

• She describes being in a maternity ward, resting, then waking to find her newborn cold and “dead.”
• She says staff initially treated the situation as unclear, then confirmed the child’s death.
• She recounts that the family later identified the baby and transported the body home, repeatedly emphasizing the baby being taken behind the vehicle/van.

Belief That Witchcraft Caused the Deaths

• After the baby’s death, she claims relatives and community events led her to believe someone used witchcraft to harm her and/or her family.
• She describes visions/omens, including a child seeing someone “who doesn’t look people in the eye,” and failing to recognize a dead person as her grandmother.
• She asserts that an elderly woman/elder figure and other community figures performed rituals and sought spiritual intervention to stop ongoing harm.

Traditional Spiritual Process to “Resolve” the Cause

• She says she was taken to a traditional leader’s place (“kings,” “makhosi”) for a process/testing.
• She claims the source of harm was identified through this intervention.
• She mentions “green papers” and a broader community understanding about protection and ritual sites.
• She implies her grandmother performed rituals for about a week before addressing the issue.

Broader Life Consequences (Aftermath)

Beyond the death, she claims she and her family faced continuing hardship, including:

• Difficulty getting work
• Fear in relationships/dating
• Continued fear of spiritual retaliation

She also notes that her father and family handled logistics and money during emergencies, including sending funds.

Denial/Conflict Between Explanations

• She contrasts medical care with spiritual explanations.
• She describes friction between church and traditional interpretations of what caused the harm.
• The account suggests the community may test people to see whether they follow ritual instructions, and that refusal or ignorance can worsen the situation.

Overall Conclusion

The video is presented as a testimony. The speaker argues that her family’s losses—including the baby’s death and later ongoing struggles—were caused by witchcraft/ancestral attacks. She states that prayer combined with traditional spiritual intervention (consultations with community leadership/ritual authorities) brought peace and “stopped” the harm.

Presenters / Contributors

• Jozi Ashuina (Jozi Ahuzi(a)) — main speaker/narrator (creator of the story)