We have long reported on the satanic crime flap occurring in South Africa. We have also wondered if this is a unique flap. That is to say, the flap may be unique to that region but are they the only ones with the chutzpah to call it what it is? Is satanic crime occurring all around us, metaphorically speaking, but only being reported as such where it is still politically correct to dare to say so?
Granted, dark imagery or sorts at a crime scene does not make for a satanic crime. But also to be granted is that there are satanic crimes. Consider our previous reports on Miranda Barbour, for example, and the fact that church of satan founder, Anton LaVey opened the gates very widely for the committing of satanic crimes, human sacrifice, etc., see here:
Within the context of South Africa Nikiwe Bikitsha, has noted:
“Blaming Satanism for the horror in South Africa is useless; we must talk about it and find answers…I went to school with two killers. They claimed the devil made them do it; the court did not believe them.”
She also notes:
“Angelique Orso was 16 and her boyfriend Lawrence van Blerk was 18 when they killed Orso's mother, Dawn, in 1992. The court heard that the two had hit her over the head with a frying pan; when that blow was not enough, they used a wire hanger to strangle her. A Cape Town judge dismissed their defence that they were under the spell of some dark forces.”
She also relates the following:
“two teenage girls, Chwayita Rhathazwayo and Thandeka Mokganetsi, were found dead in the veld in Dobsonville. Police suspect a satanic ritual because razor blades and black candles were found at the scene.”
After noting other similar satanic crimes in South Africa she points to a study by Dr. Nicky Kalkof:
“She examined the spate of so-called satanic incidents and reports among the white community in South Africa in the dying days of apartheid.
Kalkof ascribes them to what she terms a ‘moral panic’ that was playing itself out as change became inevitable in the 1990s. She argues that this kind of moral panic manifested itself in this hysteria around so-called Satanism cults and was really a reflection of a society in flux and going through drastic changes.”
Thus, she concludes:
“If you believed that thesis, then what would the latest incidents of violence mean for post-apartheid South Africa?...We can't just keep talking about it – more children will die at the hands of others in the meantime.
We can't blame the devil!”
The rub, the tension, the contradiction between the crime scenes and the Apartheid based study is that the crimes are being referred to as satanic when and if there are signs of ritual or if the perpetrators were known to or admitted to involvement in satanism (of whatever form).
For example, the recently accused Elytte and Miranda Barbour’s crime scene does not seem to contain any ritual elements.
1) There is numerological significance to their crime—about which you can learn at the relevant link above.
2) There is a very direct correlation between Barbour’s and LaVey’s statements.
Barbour claims to be a satanist of the of the Anton LaVey church of satan variety. She claims to have stopped counting victims at “22.”
It is, surely, not a coincidence that in LaVey's authorized biography, "The Secret Life of a satanist" by Blanche Barton, it states the following about LaVey, “He swears that each time he reads a new killing spree, his only reaction is, ‘What, 22 people? Is that all?’”
3) She admitted, confessed, to being a satanist, a murderer and a satanic murderer.
So, we can't blame the devil if that means claiming that the perpetrators are not responsible for their actions (who ever made such a claim?). But we not only can but must consider the direct, one to one, correlation between one’s worldview and one’s actions as one leads to the other.
For previous reports on satanic crime, see this link.
Nikiwe Bikitsha, “Satanic killings: The devil is in the detail of our violence,” MG.CO, February 28, 2014 AD
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