1 Witchcraft and Concepts of Evil amongst African Migrant Workers in Israel Canadian Journal of African Studies, Volume 44 Number 1 (2010) Galia Sabar @ Abstract Based on qualitative research methodologies, this article will focus on exploring and analyzing notions of witchcraft and evil amongst African migrant labourers in the midst of deportation and harsh economics, beginning in the 2000s.. The analysis will suggest that juxtaposing family, social tension, stress, and witchcraft is significant in understanding the role of witchcraft, evil forces, and malicious spirits in the way African migrants experience the modern world. Finally, the article will explore how African migrants incorporated local Jewish religious powers into their understanding of evil and witchcraft, thus expanding the discourse on belief systems in the context of transnational migration globalization and modernity, @ Introduction The witches are now in Israel, they are everywhere.... Before, when I just arrived in this country no one died.... Everybody worked and no one disturbed us. No one was stopped by the police, no one was deported ... look what is happening now.... It is all because the bad spirits managed to enter Israel ... the bad witches from home enter. They come from home ... our families in Ghana send them (Interview with Charity, Tel Aviv, 2003). Charity, 1 a 35-year-old Christian migrant worker who came to Israel in 1994 from the city of Tema, Ghana, experienced a maelstrom of emotions. In the face of growing deportations together with the arrival of evil forces from home, she was clearly terrified. Her fear, anger, and misery had a clear object -- her family at home. In recent anthropological theory, the association of witchcraft discourses in Africa with "traditional" thought and "irrational" behaviour has been supplanted by the view that witchcraft signs and practices crystallize the experiences of the modern world, including global migration (Ashforth 2001; Auslander 1993; Comaroff and Comaroff 1993; Parish 2000; Shaw 1997). It is argued that modernity has injected postcolonial witchcraft discourses with a new dynamic, which reflects the ability of witchcraft beliefs to adapt to the modern nation-state and to new types of