By Elliott Siamonga

THE usage of amulets and good luck charms seems universal stemming from the human desire for protection.
The existence seems to extend from the cave dwellers to the present.
As objects they come and go with fashion, taking on different designs and shapes, but their purpose remains the same.
No matter how civilised a culture may be, the amulets are present.
However, the BaTonga believe that any symbol or object can be protective if the individual carrying it believes it to be so.
The term amulet is derived from either the Latin word amuletum which means, ‘means of defense’.
Pliny, the Roman naturalist, described three types of amulets: those which offered protection against trouble and adversity; those which provided a medical or prophylactic treatment; and substances used as medicine.
Until today, many people believe in the power of amulets and lucky charms.
In parts of Binga and Zambia, for example, almost every adult wears amulets or lucky charms.
They have a strong belief that these objects contribute to their everyday life.
In their tradition, many BaTonga believe that the successes they reap from their businesses are brought by the lucky charms they possess.
That is why the Lwiindi Gonde and other BaTonga rituals and blessings are very popular among the Zambian Gwembe Tonga and their Zimbabwean counterparts.
Even the BaTonga who join religions such as the Roman Catholic Church wear amulets and lucky charms.
Catholics always have a crucifix or a rosary with them to protect them against demonic spirits.
The Jews have an amulet called ‘tallis’.
This amulet is considered as one of the oldest kind of amulets that existed in the world.
Not only people who live in rural Binga use these objects today.
Stories of former war liberation fighters being saved from death by amulets in battle are still doing the rounds.
Hundreds of accounts of soldiers or policemen attest to the power of the charms that they use.
They have either avoided being dangerously hit by a bullet, or were saved from fatal bullet hits.
Whether one believes it or not, the BaTonga people swear to the blessings of amulets and lucky charms.
The use of protection amulets has been in practice since early civilisation.
Some of the oldest amulets date back 3 000 years ago.
The Phoenicians, Babylonians, Assyrians and peoples of other ancient civilisations have been wearing amulets.
The usage of amulets has also been in practice during the period of King Solomon’s reign.
King Solomon himself is believed to have created many protection amulets for his people.
In ancient time, the practice of wearing protection amulets is spiritual and religious.
These amulets are possessed of spiritual powers and energies that protect the people wearing it.
Before the amulet is worn, it must be blessed by a spiritual leader or n’anga through a ritual or prayer to bestow protective powers on the object.
There are still many BaTonga people who wear amulets to protect themselves against the many dangers that they face.
Some of the revered amulets among the BaTonga are in the form of small figurines shaped in Bells. The ringing bell was used by many cultures long before bells topped church steeples.
The BaTonga believed the sound of the bell was thought to scare away evil spirits as far as the echo travelled.
Then there are circle amulets (usually bangles) – an undeniably feminine shape the circle has been a symbol of safety since time immemorial.
As a feminine symbol it was first used to represent the moon which was associated with woman’s menstruation circle and therefore the womb.
The crosslet is a common amulet among the Gwembe Tonga.
This and other four-way designs are used to represent the four corners of the world as well as the four seasons and all other groups of four in nature.
The small intersecting lines on the arms of the equilateral cross are representative of blocking the path of evil.
The term, ‘crossed out’ originated with this and similar motifs.
Common also among the BaTonga amulets is the earth square, similar to the early cross drawings.
This symbol is said to call on the protective powers of the earth’s four corners, the four guardians‘, four external elements, four seasons.
Hollowed horns are also used in much the same way as bells to dispel unseen evil forces with their sound.
An example of this ancient practice is even referenced in the Bible when the walls of Jericho were brought down by the blowing of trumpets.
The horns dispelled evil by invoking the Christian God.
Then there are Lucky Numbers – perhaps the most popular among gamblers, of all lucky numbers are three, four and seven.
Initially the number ‘three’ was representative of life.
Every one of us is born a child, helpless and dependent.
Grows to a contributing adult and then to a wise elder.
These three phases of life are represented over and over in Goddess iconography as Virgin, Mother and Crone.
This theme was later repeated in Christianity’s triple God as the Father, Son and Holy Spirit.
The BaTonga believe that religious books such as the Koran, Torah, and Bible possess protective powers.
Bits of parchment containing quotes from these books are carried in leather pouches, silver boxes, or like containers as amulets.
Ancient pagans wore figurines of their gods as amulets.
The remnant of this custom is still seen in the Catholic religion where some members still wear scapulars and medals of the saints.
Many pagans and witches presently wear jewellery fashioned in amuletic designs with their protective purpose in mind.
While similar in their look and purpose as fashion and jewellery accessories, charms and pendants do have distinctly different qualities and functions.
Both charms and pendants have become more or less popular at different times throughout history.