The much-anticipated Yanga vs. Simba match was postponed due to allegations of witchcraft in Tanzanian football, sparking controversy across the league. Simba SC claimed their right to train at Yanga’s home pitch a day before the match, as per league regulations. However, Yanga officials allegedly blocked their access, fearing that Simba intended to use witchcraft in football to influence the game. Reports even suggested that Simba’s team buses carried goats for ritual sacrifices, further fueling speculation. This incident has reignited debates on witchcraft in Tanzanian football and its impact on the sport’s credibility.
Yanga officials allegedly feared the worst: Simba could be aiming to apply juju and win the most coveted game. This article looks at how witchcraft, or its perception thereof, hinders progress in soccer, which most of us love and support.
If you are a keen online observer, you ought to have seen letters purportedly coming from the Tanzania Premier League Board, one communique from Simba and Yanga Afrika rebuttal. It all started with Simba’s announcement that the match between Yanga and Simba was postponed because Yanga security men had deprived Simba players of accessing the playground one day before the game. Simba cited TFF Regulations no. 17 (45) applicable to Tanzania Premier League, entitled them to exercise there.
According to Simba, the visiting side is entitled to train on the host’s pitch one day before and around the time the match will be played. They aim to familiarize themselves with the pitch fervour before the game. So, Simba, on Friday evening, turned up at Benjamin Mkapa’s stadium to fulfil their part stipulated under Regulations no. 17 (45) applicable to Tanzania Premier League. Once at the stadium gate, Simba claimed that Yanga bouncers would not permit them to enter the stadium. It is imperative to note Simba’s notification didn’t cite any reason why those allegedly Yanga bouncers had refused them the right of entry. In many ways, that renders credence to a claim that goats in those two buses were a bone of contention. However, Simba videos, if they show what was inside those two buses, could allay or confirm those concerns.
Simba alleged the bouncers restrained them for two hours, and the security situation deteriorated to a point where it made sense for them to leave and head back to their club. Simba alleged it had a video where the whole confrontational episode was captured on camera. So, Simba has the evidence. In another unsubstantiated letter that looks fake but who knows, appears to hail from the manager of the stadium. The letter looks bogus because the manager of the stadium bears no responsibility to communicate with the general public.
If he has any evidence or pleadings concerning what transpired during the commotion, he will report his side of the story to the TFF or its Premier League Board. Another reason to doubt its credibility is pandering to positions that generously espoused the Yanga line of defence. According to this chain letter, it was objectionable for Simba to carry goats in her two buses with the players. Simba was asked to dislodge the goats from the two buses before entering the stadium, but Simba categorically refused.
This chain letter titled “TAARIFA RASMI KUTOKA KWA MENEJA WA UWANJA” was uploaded to the “TANURU LA FIKRA” account. The rhetoric looked partisan and
impossible to verify its authenticity. Yanga had their letter signed by its chief executive officer Andre Mtine. That letter was titled “TAARIFA KWA UMMA”. Yanga promised the match was on despite Simba’s unwarranted tantrums.
Two presumed letters from the premier league Board, one real and another seemingly fake, were also in fierce circulation. The bogus letter echoed Yanga’s position that the match was on, while the original one informed the general public that the game was off. Both letters were issued on 8th March 2025 but were unsigned! The presumably fake letter ruled Simba was a guilty party for not reaching out to TFF, Premier League Board, Stadium management or host officials over her claims of Yanga interference. Therefore, Simba couldn’t be purported to act under regulation 17 (45). The above narratives have already explained the rights of regulation 17 (45).
The second letter, which turned out to be real, said the match was deferred because Simba’s rights stipulated under regulation 17 (45) were violated. The Premier League Board ruled that due to a report it had received from its security officer, Simba was prevented from entering the stadium. Therefore ,Simba was deprived of the right to exercise in the host’s pitch one day before the planned match. The letter continued to say that according to regulation 34.1 (1.3), the Yanga versus Simba match was postponed indefinitely pending further scrutiny of the evidence leading to the scuffle that had caused Simba not to access the stadium.
From this confrontation, there have been a number of two diametrically opposite stances. One suggests Simba should get all three points and three goals because it was Yanga’s fault. It was a case of pleading under the guises of “close proximity”. Yanga’s employees caused the mayhem and must have been instructed by their top bosses to restrain Simba from exercising a day before the match. An analogy is drawn from Libya, who were the hosts and had deprived Nigeria air transport to their hotel in another city after arriving from Nigeria. Nigeria was later awarded three points and three goals.
Another position favoured Yanga. The proponents argue strongly that Simba should lose three points and three goals because they were ferrying goats in order to slaughter them as part of rituals. Simba was using “voodoo” to attempt to steal the match or intimidate Yanga before the match. Fewer voices called for a rematch, claiming both positions were difficult to ascertain. Simba could not establish beyond reasonable doubtthat Yanga had employed unruly gangs to stop Simba from accessing the stadium. Others even went to the extent of alleging it could be Simba who had hired those bouncers to find an excuse for not turning up on Saturday because Yanga is just too good. Simba, they surmised their case, was too apprehensive of facing another demoralising pasting before the invincible Yanga Afrika.
Similarly, Yanga couldn’t be awarded the match because Simba was blocked from entering the stadium. It was improper to punish the real victims. But who were the real victims? So far, we have too little to make an informed decision. Irrespective of how the premier league Board will decide soccer match postponement slaps a massive tab to many people. Fans were deeply disappointed, ads revenue was halted, and soccer punters saw their wagers discounted for normal bets but left to the whipsaws of a rolling machine, for those who had sunk their wagers into the mouthwatering jackpots to determine how hapless they were.
Why is witchcraft in soccer unacceptable?
The negative impacts of witchcraft in soccer, particularly in regions where such practices are culturally prevalent, can be multifaceted and detrimental to the sport’s integrity, safety, and community. Here’s a structured analysis:
- Undermining Fair Play and Meritocracy.
Unfair Advantage Perception
The belief that witchcraft influences outcomes erodes trust in fair competition, shifting focus from skill and strategy to supernatural intervention.
Mistrust Among Teams.
Accusations of witchcraft can lead to conflicts, disputes, and refusal to accept legitimate results, as seen in African leagues where losses are sometimes blamed on rival “juju.”
- Psychological Effects.
Intimidation and Demoralization.
Opponents may feel powerless against perceived supernatural forces, affecting their performance.
Overconfidence or Defeatism.
Teams relying on rituals may neglect preparation, while failed rituals can shatter confidence, leading to poor performance.
- Social and Cultural Divisions.
Internal Team Conflict. Disagreements between believers and skeptics can fracture team unity.
Community Tensions. Accusations may incite violence or ostracism, as seen in cases where players or coaches are attacked over witchcraft allegations.
- Health and Safety Risks.
Dangerous Rituals.
The use of harmful substances (e.g., toxic powders or animal parts) in rituals poses health risks. Physical acts, like burying charms on fields, can also cause injuries.
- Legal and Disciplinary Issues.
Sanctions Governing bodies (e.g., FIFA) may penalize teams for delays or unsafe practices linked to rituals.
Match Delays: Referees inspecting fields for ritual objects disrupt games, as reported in African matches.
- Reputational and Economic Damage.
Media Sensationalism: Stereotyping cultures that practice witchcraft can stigmatize teams/regions, deterring sponsors.
Loss of Sponsorship: Companies may avoid associations with controversial practices, reducing financial support.
- Distraction from Development.
Neglect of Training: Overemphasis on rituals diverts resources from coaching, fitness, and strategy.
Youth Misguidance: Young players might prioritize supernatural beliefs over skill development, hindering long-term growth.
- Cultural Stereotyping.
Global Perception: Teams from regions with prevalent witchcraft practices may face ridicule, which can affect their international standing and opportunities.
Examples in Practice.
In Zimbabwe, Dynamos FC faced fines for ritual practices that delayed matches. Kenyan referee Sylvester Kirwa reported confiscating charms like monkey tails and eggs during games. In Tanzania, Yanga Afrika has presumably accused Simba of witchcraft, leading to the postponement of a crucial game in the Tanzania Premier League, with unknown consequences for both teams.
Concluding remarks.
While witchcraft in soccer often stems from cultural traditions, its negative impacts highlight the need for sports ethics education and balanced respect for cultural practices. Addressing these issues requires collaboration between sports bodies and local communities to promote fairness, safety, and unity.
Read more analysis by Rutashubanyuma Nestory
