Descending on the capital city of Freetown a decade after Sierra Leone’s civil war, members of the Sierra Leone Indigenous Traditional Healers Union (SLITHU) unearthed countless “witch guns,” apprehended dozens of malevolent witches, and endeavored to rehabilitate culprits as productive citizen herbalists. The organization’s leader, President Field Marshal Alhaji Dr. Sulaiman Kabba, described these operations as a “disarmament program” for witches, discursively echoing postwar disarmament, demobilization, and reintegration programs previously imposed by the United Nations. Moreover, he dubbed SLITHU’s interventions “a rebranding effort,” appropriating pervasive marketing rhetorics. This article follows Kabba’s example by successively examining the disarmament campaign through the discourses of antiwitchcraft, postwarcraft, and rebrandcraft. A common logic underlying all three discourses hinges on a spectacular politics by prospection, exposing aspirations for social transformation but displacing the labor of change from leaders to their putative clients. The illusory effects of witch-finding, postwar reintegration, and rebranding epitomize models of contemporary neoliberal governance built on an unstable foundation of trust rather than material investment, leaving them vulnerable to devastating collapse. Abstrakt We dɛn bin de ɛnta di kapital siti Fritɔng tɛn ia afta di Salon sivul wa, memba dɛm na di Sierra Leone Indigenous Traditional Healers Union (SLITHU) pul wich gɔn dɛm, siz dɔzin pan dɛn wikɛd man wich dɛm ɛn tray fɔ cheng dɛm fɔ bi bɛtɛ sitizin ɛn abalist dɛm. Di ɔganayzeshɔn in lida, Prɛsidɛnt Fil Mashal Alhaji Dɔkta Sulaiman Kabba, diskrayb di ɔpreshɔn dɛm as “disamamɛnt program” fɔ wich dɛm. Dis in spich fala poswa disamamɛnt dimobilayzeshɔn ɛn rintigreshɔn program dɛm we di Yunaytɛd Nɛshɔn bin ɔblaj bifo. Fɔ ad pan dis, i bin kɔl SLITHU in intavɛnshɔn wan “ribrandin ɛfɔt” we i dɔn tek langwej frɔm global makitin. Dis atikul gɛt fɔ fala Kabba in kampen bay we ɔf pwel wich bisnɛs ɛn poswa biznɛs ɛn ribrand biznɛs wan-wan. Wan kɔmɔn lɔgic fɔseka ɔl tri diskɔshon ɛng pan spɛktakyula politiks fɔ fɛn prɔspɛkts ɛn so ɛkpos pipul dɛn aspireshɔn fɔ soshial transfɔmeshɔn yet disples di lebɔ fɔ cheng frɔm lida dɛm to dɛn wan dɛm we dipɛnd pan dɛm. Di fɔls ɛfɛkt dɛm fɔ fɛn wich, postwa rintigreshɔn ɛn ribrandin kin pruv modɛl dɛm fɔ kɔntɛmporari niolibral gɔvmɛnt bisnɛs we bil pan fawndeshɔn ɔf trɔst rada dan matirial invɛstmɛnt ɛn we de lɛf dɛm vɔnɔrebul to kolaps.

中文翻译：

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女巫裁军方案：塞拉利昂反巫术，战后和重塑品牌的前瞻性政治

塞拉利昂内战之后十年，塞拉利昂降落在首都弗里敦，塞拉利昂土著传统治疗者联盟（SLITHU）的成员出土了无数“巫婆枪”，逮捕了数十名恶毒的女巫，并努力使罪魁祸首恢复为有生产力的公民草药师。该组织的负责人，总统陆军元帅Alhaji Sulaiman Kabba博士将这些行动描述为女巫的“解除武装方案”，在话语上呼应了联合国先前实施的战后解除武装，复员和重返社会方案。此外，他称SLITHU的干预为“品牌重塑”，采用了无处不在的营销手段。本文以卡巴的榜样为例，通过反巫术，战后和更名术的话语来依次研究裁军运动。所有这三种话语所基于的共同逻辑都取决于前景广阔的政治，既揭示了对社会转型的渴望，又将变革的劳动从领导者转移到假定的客户身上。巫婆发现，战后重新融合和品牌重塑的虚幻效果是当代新自由主义治理模式的缩影，这些模式建立在不稳定的信任基础上，而不是在物质投资上，使它们容易遭受毁灭性的​​崩溃。Abstrakt Wedɛnde de nta di kapital sitiFritɛngtɛnia afta di Salon sivul wa，membadɛmna di Sierra Leone土著传统治疗者联盟（SLITHU）pul wichgɔndɛm，sizdɔzinpanɛɛɛpan pan pan pan pan pan bibɛtɛsitizinɛnabalistdɛm。Diɔganayzeshɔn在Lida，PrɛsidMasnt Fil Mashal AlhajiDɔktaSulaiman Kabba，将diskrayb di``preshɔndɛm”称为dɛm的“破坏程序”。我们会在YunaytɛdNɛshɔnbinɔblajbifo计划中发动恶意散播。如果您是在印度Instavwenshɔn湾里的一家名为“ ribrandinɛfɔt”的面包店，那么我们将在全球范围内的tekten langwej餐馆里用餐。在坎彭湾（Kampen Bay）的法拉卡巴（Fala Kabba），我们将比比恩（Bissnɛ）和波波瓦（Bizn bizwa bizn）的波恩（Ribrrand bizn）湾湾（Ranrandrand bizns）完好无损。Wankɔmɔnlɔgicfɔsekaɔltridiskɔshonɛpanspɛktakyulapolitiksfɔfɛnprɔspɛktsɛso sokɛkpospipuldɛnaspireshɔnf sosoaltransfɔmeshɔnand disddɔbɔɛɛɛɔɔɔɔɔɔɔɔ Difɔlsɛfɛktdɛmfɔf n wich，postwarintigreshɔnrib ribrandin kin pruvmodɛldɛmfɔkɔntɛmporariniolibralgɔvmɛntbisnɛswe bil panfawndeshɔnɔnɛfɛɔɔraɛɛmlapmlapstɛla da dan de matirial inv 我们会在YunaytɛdNɛshɔnbinɔblajbifo计划中发动恶意散播。如果您是在印度Instavwenshɔn湾里的一家名为“ ribrandinɛfɔt”的面包店，那么我们将在全球范围内的tekten langwej餐馆里用餐。在坎彭湾（Kampen Bay）的法拉卡巴（Fala Kabba），我们将比比恩（Bissnɛ）和波波瓦（Bizn bizwa bizn）的波恩（Ribrrand bizn）湾湾（Ranrandrand bizns）完好无损。Wankɔmɔnlɔgicfɔsekaɔltridiskɔshonɛngpanspɛktakyulapolitiksfɔfɛnprɔspɛktsɛsosokɛkpospipuldɛnaspireshɔnf sosoaltransfɔmeshɔnand disddɔbɔɛɛɛɔɔɔɔɔɔɔɔ Difɔlsɛfɛktdɛmfɔf n wich，postwarintigreshɔnrib ribrandin kin pruvmodɛldɛmfɔkɔntɛmporariniolibralgɔvmɛntbisnɛswe bil panfawndeshɔnɔnɛfɛɔɔraɛɛmlapmlapstɛla da dan de matirial inv 我们会在YunaytɛdNɛshɔnbinɔblajbifo计划中发动恶意散播。如果您是在印度Instavwenshɔn湾里的一家名为“ ribrandinɛfɔt”的面包店，那么我们将在全球范围内的tekten langwej餐馆里用餐。在坎彭湾（Kampen Bay）的法拉卡巴（Faba Kabba）上，我们将比比恩（Bissnɛ）和波波瓦（Bizn bizwa bizn）与罗伯特·比兰（ribon bizn）的湾湾（wan-wan）相连。Wankɔmɔnlɔgicfɔsekaɔltridiskɔshonɛngpanspɛktakyulapolitiksfɔfɛnprɔspɛktsɛsosokɛkpospipuldɛnaspireshɔnf sosoaltransfɔmeshɔnand disddɔbɔɛɛɛɔɔɔɔɔɔɔɔ Difɔlsɛfɛktdɛmfɔf n wich，postwarintigreshɔnrib ribrandin kin pruvmodɛldɛmfɔkɔntɛmporariniolibralgɔvmɛntbisnɛswe bil panfawndeshɔnɔnɛfɛɔɔraɛɛmlapmlapstɛla da dan de matirial inv