The following article, below, resonates deeply with me. In recent years, I have written so often about ritual murders in Nigeria (‘money business’) that it will surprise no one what moved the writer of this article. In Africa’s most populous country, ritual murders are committed perhaps daily: murders with ritual motives, superstition, belief in the power of ‘juju’, with the aim of enriching oneself, acquiring a better political or social position, or other selfish purposes.
Why is it so difficult to put an end to these vile, outdated and criminal acts? (FVDK)
The scourge of ritual killings
Published: June 3, 2026 By: This Day, Editorial, Nigeria
The criminals should be served full weight of the law
Increasingly, many Nigerians are now living in fear over growing cases of ritual killings. Last week, security operatives arrested a suspected serial killer who reportedly confessed to murdering dozens of people in the Odukpani Local Government Area of Cross River State. The suspect claimed he was assisted by a woman who usually lured unsuspecting victims to isolated locations where they were murdered, obviously for ritual purposes. But the Odukpani killings are not isolated incidents. While there may be no reliable statistics, the menace of missing persons and ritual killings across the country has become pronounced. Indeed, it has become so obvious that a civil society organisation, ‘Enough is Enough’, has since opened a website to document the trend.
From Lagos to Port Harcourt, Enugu and other cities across the country, hardly a week passes without tales of some people killed for what are attributed to ritual purposes. Last November, a Federal Road Safety Corps (FRSC) officer and her 12-year-old daughter, were gruesomely murdered in Osun State by a family friend who lured them to the shrine of a herbalist where they were slaughtered and dismembered, with their vital organs removed. And in April this year, the Kwara State Police Command apprehended a man with the skull of a deceased family member whose remains he had exhumed.
Ritual killing is not a new criminal challenge. In March 2014, the nation was thrown into confusion when a kidnappers’ den was discovered in Soka community, Ibadan, Oyo State. After the den was raided by some commercial motorcyclists who were searching for two of their missing colleagues, human skulls, dried human parts alongside malnourished victims reportedly reserved for ritual purposes, were discovered. In August 2018, the Lagos police arrested one Taiwo Akinola, a suspected cult member, for allegedly attempting to kill his mother for money rituals.
But perhaps one of the most celebrated cases was that of the Port Harcourt serial killer, Gracious David-West who reportedly lured seven young ladies with high-risk lifestyle across Lagos, Imo and Rivers State to hotels and murdered them for rituals. Similarly, a young graduate who was raped and murdered while searching for a job in Uyo environs, Akwa Ibom State, few years ago, was reportedly used for ritual purposes. There was also the horrifying murder of a 300-Level undergraduate of Delta State University, Abraka, by a gang of four yahoo boys. One of the criminals told the police that they took the young lady to a bush where they plucked out her eyes, removed her breast and heart.
But the questions inevitably arise: What are the motives? What could be the cause of these grim acts of violence against fellow human beings, and indeed, the society? What could account for these barbaric acts of violence even among the supposedly educated citizens? Many attribute the menace to the growing sense of desperation to acquire wealth, without work. Amid the prevailing poverty and joblessness in the land, many have resorted to doing anything, no matter how weird, for wealth. Yet, there is no proven link between the costly rituals and the instant wealth promised through magical potions by herbalists and voodoo practitioners even when our society is now ravaged by it.
Today, many of our university campuses have become breeding grounds for Yahoo boys and girls who are looking for instant wealth. Sadly, the education they received does not rid them of the superstition that wealth comes from productive enterprises and not from human body. And with that, many innocent citizens are becoming victims to barbaric killings.
The Ugandan press and the national as well as regional and local authorities are pretty open in publishing confirmed and suspected cases of murders for ritualistic purposes. First of all, I would like to compliment these institutions on this.
This openness may suggest that ritual murders occur more frequently in this East African country than in other African countries. However, this conclusion is premature unless it is based on comparative research and takes certain caveats into account. However, notwithstanding the foregoing, we can say that Uganda is a country where ritual murders occur frequently. Human sacrifice for ritualistic motives and notably child sacrifice is a plague in this country. The Prevention and Prohibition of Human Sacrifice Act (adopted in 2021), which explicitly permits the death penalty for perpetrators of ritual murders (human sacrifices) and the financing thereof, haven’t had the envisaged deterrent effect. Last year, on Christmas Eve, in his annual Christmas message, the Kabaka of Buganda commented on the growing number of children who were reported missing and were later found dead, brutally murdered, and in some cases with body parts missing.
In an earlier post in 2024, I reported that the number of reported murders for ritualistic purposes in the 2021 – 2023 period were 46 (2021), 72 (2022) and 84 (in 2023). In other words, the frequency of reported ritual murders nearly doubled between 2021 and 2023. Moreover, only 11 cases out of the 84 reported ritual murders in 2023 resulted in the prosecution of the suspected perpetrators.
In March this year, Uganda’s Criminal Investigations Directorate (CID) published its 2025 Annual Crime Report covering a broad array of crimes. We’ll focus here on the present website’s topic, ritualistic murders.
Compared to 2023 there was a decrease in the number of reported ritual murders cases in 2025 (unfortunately, data for 2024 are lacking). In 2025 there were 61 reported cases – hence an average of 5 murders each month, or one ritual murder discovered each week – every week, throughout the year… A harrowing thought.
Generally speaking, the highest incidence of murders (all categories combined) was reported in Kyegegwa District (67 cases), followed by Mubende and Kyenjojo with 58 cases each, Rukungiri with 54, and Oyam with 53. It would be interesting to analyze the CDI report to determine whether there is a correlation between regionally reported murder cases and the frequency of ritual-related crimes. (webmaster FVDK)
2025 CDI Crime report: 25 Ugandans die daily in murders
Published: March 31, 2026 By: URN, Uganda
At least 25 Ugandans died daily from murders and road crashes in 2025, according to the annual crime report compiled by the Criminal Investigations Directorate (CID).
The report shows that 4,328 people were deliberately killed, translating into an average of 11 murders per day. Assault was the leading cause of killings, accounting for 1,326 deaths, followed by mob action with 950 cases.
Other causes of murder included strangulation (415 cases), hacking (338), stabbing (292), assault using blunt objects (289), domestic violence (208), shooting (190), poisoning (111), ritual sacrifice (61), and arson (58).
Regionally, Kyegegwa District recorded the highest number of murders at 67 cases, followed by Mubende and Kyenjojo with 58 cases each, Rukungiri with 54, and Oyam with 53.
Infographic showing murders by cause and districts
CID director Maj Tom Magambo said overall crime registered a 10.2 per cent drop between 2022 and 2025, indicating a consistent downward trend.
Meanwhile, traffic police reported 4,602 fatal crashes in 2025, resulting in 5,383 deaths — an average of 14 fatalities per day. The figure represents a 4.7 per cent increase from the 5,144 deaths recorded in 2024.
Serious injuries rose by 8.4 per cent from 17,013 in 2024 to 18,444 in 2025, while minor injuries increased slightly from 3,651 to 3,668. However, total crashes dropped to 322,441 in 2025 from 426,632 in 2024.
December recorded the highest number of crashes at 2,443, while June registered the lowest at 1,978. Fatalities peaked in October with 523 deaths and were lowest in June at 390.
Director of Traffic and Road Safety AIGP Lawrence Nuwabine attributed the rise in fatalities to increased travel demand, particularly during festive periods.
Inspector General of Police Abas Byakagaba said police will fully implement the sub-county policing model to further reduce crime, which currently stands at 56 per cent nationwide.
“Other initiatives like CCTV cameras, enhanced K9 and forensic services, and targeted operations have contributed to a 10.2 per cent crime reduction in 2025, compared to 4.1 per cent in 2024,” Byakagaba said.
Overall, police-recorded cases dropped from 218,715 in 2024 to 196,405 in 2025. Of these, 79,291 cases were taken to court involving 99,004 accused persons, while 31,732 suspects were convicted.
However, I myself could hardly believe that His Excellency the Minister was telling the truth here. I therefore concluded this post with the remark that “(…) Minister Mohwasa’s statement may be theoretically true, in the strict sense of the law, but that says nothing about the fact that ritual murder does indeed occur in Botswana.”
The murder case described below is not a clear-cut case of ritualistic murder, as the author also concludes in the last paragraph. But when a body is found ‘with parts missing’ (as the saying goes), in particular the victim’s private parts or a body part which is considered essential, rumors emerge that the cause of death is related to ‘muti’, a killing for ritualistic proposes or motives, especially given the fact that a songoma is involved.
Read the full story below. (FVDK)
Botswana: Blood, betrayal and the sangoma’s secret
Published: March 29, 2026 By: Bruce Ndlovu, Sunday News, Herald Online, Botswana
In the quiet, dust-swept lands of Gakuto, a tiny village north of Gaborone, a passer-by made a discovery that shattered Botswana’s perception of love and safety in matrimony.
In a place where cattle paths snake through scrub and silence often carries more weight than words, the unnamed passer-by stumbled upon the mutilated remains of a man whose body bore the hallmarks of a violent and deeply unsettling end.
Unknown at the time was that the dead man was a husband and father.
Whispers in Gakuto suggested that parts of the man’s body were missing. Reports later confirmed that the deceased had been buried without his tongue and private parts.
The victim was Timothy Segola, a recently retired lecturer from the University of Botswana, who had left his career with a handsome package said to be worth millions of pula.
His death unravelled into a chilling tale of love, greed, ritual and betrayal — one that drew in Zimbabwean traditional healer Stella Sibanda and gripped both Botswana and Zimbabwe.
A friend turned suspect
For years, Stella Sibanda had been a familiar figure to the Segola family — a trusted traditional doctor whose presence was woven into the rhythms of their lives. That made the allegations that followed all the more shocking.
Investigators alleged that Timothy’s wife, Malebogo Segola, conspired with Sibanda and her son, Maxwell, to spiritually subdue her husband and eventually murder him.
Sibanda was allegedly enlisted to “bewitch” Timothy, turning him into a compliant partner through a process known in Setswana as go mo hemisa.
The plan was to transform the retired academic into a “yes ma’am” husband. But somewhere between whispered incantations and shadowy intentions, the scheme spiralled into something far darker.
Timothy Segola ended up dead.
Stella Sibanda (right)
Love, money, betrayal
As investigators peeled back the layers of the case, a complex web of motives emerged.
There were claims of a clandestine affair between Malebogo and co-accused Alfred Gaseitsiwe. There were whispers of fortune, suggesting the widow stood to gain millions if Timothy died.
Sibanda herself made startling claims in court, alleging that Malebogo had long harboured intentions to kill her husband for P4,5 million.
What began as suspected ritual manipulation now appeared to be a murder conspiracy rooted in passion and profit. Timothy’s body, discovered in the open lands, bore signs of extreme violence.
Community accounts spoke of missing body parts, fuelling speculation of ritual elements. Reports from the popular Botswana podcast “Case by Case” claimed Sibanda performed a cleansing ritual on her co-accused after the murder, attempting to spiritually wash away blood that could not be unseen.
The fall and the flight
Arrested alongside her co-accused in July 2025, Sibanda’s troubles mounted quickly.
In court, she cut a subdued figure, speaking of children left behind. But the courts showed little sympathy. Her bids for freedom were rejected at every level — from the Magistrate’s Court to the High Court and even Botswana’s Court of Appeal.
State prosecutor Ms Seeletso Ookeditse remarked.
“One can imagine the amount of time the accused persons had to cover their tracks. We therefore need time to investigate, as there is likelihood of evidence being tampered with. It would not be in the best interest of justice for the accused persons to be released on bail.”
After repeated rejections, Sibanda took matters into her own hands. On 4 February she became the first woman in recent memory to escape from Gaborone Women’s Prison, a facility long considered secure.
The escape sent shockwaves through Botswana’s security establishment and triggered a nationwide manhunt. The last woman to escape prison had been another Zimbabwean back in 2004.
Her freedom was fleeting
In the early hours of a Thursday morning, in Gaborone’s Block 3, Sibanda was recaptured. Authorities praised citizen cooperation and promised tighter security measures.
The Botswana Prison Service said: “Prisoner Stella Sibanda, aged 50, who escaped from Gaborone Women’s Prison on February 4, has been recaptured at Gaborone Block 3. We extend our appreciation to members of the public and law enforcement agencies who worked tirelessly to ensure her recapture. Measures are being strengthened to prevent similar incidents in the future and the safety and security of the public remain our top priority.”
Now, Sibanda faces not only charges of murder — a capital offence under Section 203 of Botswana’s Penal Code, punishable by death by hanging — but also additional charges for her escape.
A story that refuses to rest
Before the saga, Sibanda had embraced modern platforms, advertising her services on social media.
With a cow’s tail (itshoba) and clay pots before her, she presented herself as the epitome of the modern traditional healer on TikTok. Among her followers were the Segola family, for whom the betrayal cuts deepest.
For Sibanda, the journey from healer to accused fugitive reads like a cautionary tale of how quickly the line between the spiritual and the sinister can blur.
For those watching, the case lingers — unresolved, unsettling and steeped in questions that refuse to rest. Was this a crime of passion? A plot driven by greed? Or something darker, rooted in beliefs that thrive in the shadows? Sibanda and her co-accused are set to return to court soon, as Botswana’s justice system prepares to untangle truth from rumour.
Warning: This post contains graphic views and contents which may upset readers and viewers.
By chance, I recently stumbled upon the impressive BBC film about money rituals in Africa, which was published late last year. The film is bewildering, terrifying and at the same time admirable. Based on an undercover operation in Sierra Leone, investigative journalist Tyson Conteh explains in the 50-minute film how a ‘money ritual’ works.
The film addresses all facets of murder for ritual purposes: naturally, first and foremost, the superstition regarding the supernatural powers derived from ‘juju’ obtained from human organs, body parts, or whatever else. Furthermore, the unscrupulous, criminal nature of the mastermind, the intermediary, the actual murderer, and the role of the witch doctor or traditional healer is clearly revealed. They are willing to sacrifice the life of an innocent victim for their own ambition or greed.
Tyson Conteh also addresses the impunity with which those responsible for these crimes unfortunately often get away, partly explained by the active involvement in some cases of politicians, traditional authorities, and/or other public figures. A complicating factor is that some well-intentioned African law enforcement officers—policemen—also believe in the power of the ‘juju’ that surrounds these crimes and are cautious or even reluctant in investigating and combating these gruesome acts. The practice of ritual killings hits very close to home for Tyson Conteh, who, along with his team, deserves nothing but praise for this insightful film, when he learns that a close family member has fallen victim to ritual killing. The pain and grief of the victim’s parents and other relatives are deeply relatable and moving.
Finally, it is important to mention that the intermediaries and witch doctors filmed by the investigation team were possibly fraudsters who verbally declared themselves willing to carry out a ritual murder on demand for a substantial sum, with the aim of swindling the client out of their money. Needless to say, the undercover journalist did not let it get that far.
I highly recommend viewing this film. To access the film, please click here (webmaster FVDK)
Despite six gruesome murders involving mutilated bodies over the past decade, the government of Botswana insist none can be classified as ritual killings. The reason? Minister for State President, Defence, and Security, Moeti Mohwasa, responding to a parliamentary question from Member of Parliament for Serowe South, Leepetswe Lesedi, explained that ‘In our statuses in general and the penal code in particular , we don’t have an offence called ritual killing.’ However, he admitted that Botswana is currently faced with a high number of reported missing persons – see the article below for the exact number of missing persons who were never recovered.
This is not to say that all missing persons have been murdered, let alone murdered for ritualistic reasons. But the harsh reality is that ritual murders – known in Southern Africa as ‘muti murders’ – do indeed occur in Botswana. See my posts of 2018 (referring to a suspected ritual murder case in 2017), 2019 (referring to a 2006 case), 2020 (including a 2011 article), 2021, 2022 (detailing a devastating 2019 report) and 2023. Some of these posts concern albino victims, see the 2022 post mentioned. In 2023 then Botswana president Mokgweetsi Masisi (2018-2024) condemned ritual murder practices.
Hence, Minister Mohwasa’s statement may be theoretically true, in the strict sense of the law, but that says nothing about the fact that ritual murder does indeed occur in Botswana. (webmaster FVDK).
‘There is no such thing as ritual killings in our laws’ – Minister for State President, Defence, and Security Moeti Mohwasa
Published: March 24, 2026 By: Mmegionline – Botwana
This was revealed by the Minister for State President, Defence, and Security Moeti Mohwasa. Mohwasa was responding to a parliamentary question from Member of Parliament (MP) for Serowe South, Leepetswe Lesedi.
Lesedi had sought to find out from government a comprehensive report on the number of persons who have gone missing and those who have been reported missing in Botswana in the last 10 years.
The MP also sought to find out how many cases were due to kidnapping and ritual killings and what is being done to sensitize the public about such incidents.
To which the minister explained, “ In our statuses in general and the penal code in particular , we don’t have an offence called ritual killing. We are therefore constrained to speak to a crime that is not in our statutes. The taking of human life is criminalised as murder’.
Mohwasa however admitted that the country is currently grappling with high number of reported missing persons.
“Most of them are the youth who go away without informing their relatives and guardians about their whereabouts. 6677 reports of missing persons which involved 6765 from 2016 to 2025 of the total, 3,412 were male , whilst 3,353 were female,” the Minister shared.
The Minister further stated that through search efforts by the police, the communities and publication on BPS Facebook page a total of 6,3330 missing persons were recovered while 426 were never recovered.
According to statistics in 2023 Botswana recorded 728 missing persons with 686 found, and 42 still missing, in 2024 709 were reported, with 647 found whilst 62 are still missing , in 2025 a total of 618 missing persons report was filed whilst 586 were recovered 32 are still missing.
Warning: the following post contains graphic details of abductions, mutilations and other criminal acts including murder which may upset readers.
Unfortunately, the abduction, mutilation and killing of persons with albinism for ritualistic purposes have never disappeared in the Southern African country of Malawi. I have devoted considerable attention to this in the past.
Without pretending to be exhaustive I refer to the following posts: 2015, 2016, 2018, 2019, 2020, 2021, 2022, 2024. Interested readers may use the dropdown menu (under ‘African countries’) for all posts on Malawi. For last year, 2025, I may refer to an article published by The Guardian, A friend killed, and inquiries shelved: life fighting the stigma of albinism in Malawi (not covered on the present ste). It draws attention to the increasing fear among people with albinism in light of the scheduled elections.
As has been reported before, there exists a link between an increase of reported ritualistic killings and elections (see my March 18 post) – and Malawi does not seem to be an exception – whereas the Association of Persons with Albinism in Malawi (APAM) has drawn attention to the connivance of certain politicians who obstruct fair investigations into reported attacks on people with albinism and ritual murder cases or sweep them under the rug, see my 2021 post on the subject.
The Malawi-based journalist and media professional Benson Kunchezera has a strong focus on development reporting, particularly in areas such as agriculture, digital innovation, public health, and environmental sustainability. Besides the just mentioned areas of interest and competence he is also interested in human rights issues in particular the position of persons with albinism and their plight in some countries notably Malawi. I commend him for drawing international attention to the precarious position of people with albinism in Malawi and highly recommended reading his recently published article on this topic.
Malawi’s renewed attacks on persons with albinism raise alarm
Attacks, abductions, and grave tampering targeting persons with albinism have resurfaced across Malawi in 2026, reigniting fears that the country’s progress on protecting this vulnerable community is unravelling. Civil society is fighting back — but without a renewed national action plan, advocates warn the worst may be yet to come.
The story of Flora Saidi remains one of the most painful reminders of the violence faced by people with albinism in Malawi. According to accounts documented by advocacy organisations supporting persons with albinism in the country.
Flora Saidi
It was a Monday morning in 2003 when Flora Saidi left her home in Kadewere village under Traditional Authority Chowe in Mangochi, hoping to find piecework to feed her family. She left behind her 19-year-old son, Saidi Daitoni, a young man with albinism.
When she returned home empty-handed later that afternoon, her son had managed to earn a small amount of money. They agreed to share it with his girlfriend, who was visiting. Saidi left with her to look for change so they could divide the money properly. He never returned.
The following morning, Flora began searching for him. By then, he had disappeared. Police were informed, and after a search, his body was discovered near a residence he had visited the previous evening. Some of his body parts had been removed. The perpetrator was later sentenced to 155 years in prison with hard labour.
PERSISTENT THREATS IN RURAL MALAWI
Malawi has 134,636 persons with albinism, with over 117,000 living in rural areas. It is in these rural communities where poverty, limited law-enforcement presence, and entrenched myths combine to create dangerous conditions.
Persons with Albinism, especially in the southern African regions face persecutions, because their body parts are believed to bring lack of wealth after being mixed with some concoctions by a witch doctor.
Others believe that when they have unprotected sexual intercourse with a person with albinism they can get cured of HIV/ AIDS.
The Association of Persons with Albinism in Malawi (APAM) has documented fresh cases in districts including Mulanje, Kasungu, and Dowa. Grave tampering and disappearances have reignited fear among families who had begun to feel cautiously safe.
In February 2018, Amnesty International published a joint report by the Ministry of Justice and Constitutional Affairs and the Malawi Police Force with 148 cases reported in Malawi’s four districts.
Recently, in 2026, more than 4 cases of persons with Albinism have been recorded by the Malawi Police Service ranging from attacks, abductions and tampering of graves in some parts of the country.
“We thought we were coming to an end of these attacks,” Maynard Zacharia, APAM’s National Coordinator, told FairPlanet. “Now we are seeing signs that the underlying issues were never fully resolved.”
Maynard Zacharia
COMMUNITY PROTECTION IN ACTION
In response, APAM has intensified its on-the-ground efforts. The organisation is not only condemning attacks publicly but also mobilising communities in hotspot districts such as Machinga.
One strategy involves relocating children with albinism from high-risk areas to safer homes. In some cases, this means placing them in boarding facilities or with vetted guardians where security is stronger. At the same time, APAM is lobbying authorities and partners to invest in secure-housing projects with reinforced doors, burglar bars, and community-based surveillance systems.
Beyond physical protection, APAM is conducting awareness campaigns aimed at dismantling the myths that drive violence. Working with chiefs, faith leaders, and local youth groups, activists hold community dialogues that confront harmful beliefs directly. In village meetings, survivors and families share testimonies, reframing albinism as a genetic condition rather than a mystical anomaly.
“These conversations are not easy,” Zacharia told FairPlanet. “But we have seen that when traditional leaders publicly reject the myths, attitudes begin to shift.”
The organisation is also pressing for the conclusion of more than 28 long-pending court cases involving murder and abduction. By monitoring proceedings and engaging legal-aid partners, APAM hopes to prevent cases from stalling indefinitely — a pattern that erodes public trust.
Kaiyatsa told FairPlanet that fear remains a major barrier to reporting threats. In rural areas, families often hesitate to approach police due to mistrust in the justice system and fear of retaliation.
According to him, the situation was further complicated by the controversial pardon of police officers previously convicted in connection with an albinism-related killing. For rights groups, the decision sent a damaging signal.
“To victims’ families, it suggested that justice can be undone,” Kaiyatsa told FairPlanet. “To would-be offenders, it reinforced the perception that accountability is not guaranteed.”
Michael Kaiyatsa
In response, CHRR and other organisations have stepped up advocacy for witness-protection mechanisms and independent monitoring of investigations. They are pushing Parliament and relevant ministries to allocate dedicated funding for protection programmes and to ensure that cases are prioritised within the judiciary.
REVIVING NATIONAL COMMITMENTS
Malawi once drew international praise for adopting a National Action Plan on the Protection of Persons with Albinism. However, the plan expired in 2022 and has yet to be renewed, leaving what activists describe as a dangerous coordination gap.
“Commitments on paper are not enough,” Zacharia says. “We need implementation that reaches the village level.”
REBUILDING TRUST FROM THE GROUND UP
On the ground, solutions are increasingly community-driven. In some districts, local committees made up of chiefs, police representatives, teachers, and activists meet regularly to assess risks and share information. Informal early-warning systems — such as community WhatsApp groups with coordinated night patrols-have been introduced in certain high-risk areas.
Civil society organisations are advocating for long-term assistance for affected families, including counselling, educational support for orphaned children, and income-generating projects for households that have lost breadwinners.
These initiatives aim not only to respond to attacks but to address their ripple-effects — school dropouts, psychological trauma, and deepening poverty.
A FRAGILE BUT DETERMINED PROGRESS
Organisations such as the Scotland Malawi Partnership insist that regression is not inevitable. They point to the increasing visibility of persons with albinism in advocacy spaces, media platforms, and leadership roles.
Flora Saidi, though still grieving, has participated in community meetings where she shares her story. Her testimony serves both as a warning and a call to action.
For Malawi, the struggle to protect persons with albinism is about more than ending ritual killings. It is about strengthening rural policing, restoring faith in the justice system, and dismantling centuries-old myths.
For people like Flora Saidi, safety is still uncertain, but hope lies in the quiet work happening in villages and communities across Malawi.
Their efforts may not end the attacks overnight. But for families living in fear, each community meeting, each court case and each safe home built is a step toward something simple with the chance to live an ordinary life without fear.
Warning: the article presented here contains graphic details which may upset readers.
On March 17, I posted Tanzania court upholds death sentence in rural murder. A Babati man who had been found guilty of murdering his stepson for ritualistic purposes heard the final verdict for his crime: the capital punishment.
A few days later, Joseph Muhuila, an Iringa man, was given the same sentence by the High Court of Tanzania: death by hanging, for killing his four-year-old son, Timothy Muhulila, allegedly for ritualistic practices. The cruel crime occurred on April 12, 2025.
Iringa Region is one of Tanzania‘s 31 administrative regions, located in the middle of this East African country, in size comparable to e.g. Guinea-Bissau in West Africa. In 2022 the region had a population of about 1.2 million people.
So, within a short space of time, the law in Tanzania dealt decisively with ritual murderers who have been found guilty. On the one hand, this shows beyond any doubt that ritual murder does indeed occur in this country of over 70 million inhabitants, spread across more than 120 different ethnic groups. (There was, incidentally, no doubt about this, as Tanzania is often in the news for the wrong reasons due to the abduction, mutilation and ritual murder of people with albinism. Also see my 2019 post on the precarious position, discrimination, kidnapping and murder of people with albinism in Tanzania.) On the other hand, it is also a hopeful sign that the country’s highest authorities are serious about prosecuting the perpetrators of these violent crimes, which are based on superstition, greed and contempt for the right to life of innocent people, sometimes small children or other vulnerable individuals. (webmaster FVDK)
Iringa man sentenced to death for killing four-year-old son in ritual killing case
Published: March 18, 2026 By: Friday Simbaya – The Citizen
Unfortunately, Nigeria is not the only African country where persistent rumours and even hard evidence point to ambitious politicians who have resorted to ritual practices, including ritual murder, in order to achieve their goal of being elected. I have highlighted this on this site on several occasions referring to countries in West, Central and Southern Africa. See e.g. the following posts with respect to Eswatini (ex-Swaziland), Gabon, Liberia, Sierra Leone, Zambia.
In this light the warning of te President of the Pentecostal Fellowship of Nigeria, Bischop Wale One, must be understood. I wish to underline that his warning is not to be misunderstood: not every politician, elected or not yet elected, ambitious or not, in Nigeria or another African country believes in supernatural powers. Certainly, the majority doesn’t. But we also have to face a grim realty and that is the importance of bishop Oke’s statement. We cannot bury our heads in the sand regarding what is actually happening. It is precisely the involvement of certain politicians that stands in the way of a robust and effective crackdown on the phenomenon of ritual killings in a number of African countries. (webmaster FVDK)
2027: PFN President Bishop Wale Oke warns politicians against ritual killings
The President of the Pentecostal Fellowship of Nigeria, Bishop Wale Oke
Published: March 18, 2026 By: Wale Akinselure – Punch, Nigeria
The President of the Pentecostal Fellowship of Nigeria, Bishop Wale Oke, has warned that God’s judgment awaits politicians who resort to ritual killings and other violent means to gain power ahead of the 2027 general elections.
Oke, who is also the Prelate of the Calvary Grace International College of Bishops, spoke on Tuesday in Lagos while delivering a state-of-the-nation address to herald a special ministers’ empowerment conference organised by the college.
The cleric condemned what he described as “blood politics,” cautioning politicians against violence, killings, and fetish practices in their quest for power.
He said, “There is no position that you’re going for that is worthy of the blood of any Nigerian.
“There should be no politics of murder and killing. Present your case to the Nigerian populace, argue your case, promise whatever you want to promise, but don’t promise lies.”
He warned that any politician engaging in ritual practices or killings to win elections would face divine consequences.
“The age of going for fetish rituals is gone. We are praying for Nigeria that God will judge any politician that will resort to fetish things, ritual killings and murder to come to power,” Oke said.
Addressing voters, the cleric urged Nigerians, particularly youths, not to sell their votes during elections.
“Don’t sell your vote; your vote represents your political power and your future security. If you sell your vote, you are selling your future,” he said, adding that vote-buying would end if voters refused to participate in it.
Oke also called on the Independent National Electoral Commission to conduct free and fair elections without interference.
“Let INEC do its job as provided in the constitution. Let all parties go to the polls to test their popularity, and whoever emerges should be accepted,” he said.
The cleric further advocated a review of Nigeria’s constitution, describing it as flawed and not reflective of the country’s diversity.
“The Constitution was imposed on us and is unfair. It does not represent all Nigerians. If religion must be included, then all religions should be represented equally. Otherwise, let religion be a private matter,” he said.
Oke also alleged that killings in parts of the country had religious undertones and called for urgent action to address insecurity.
“If there is no Christian genocide, what is happening in Benue, Taraba, Borno and Plateau states?” he queried.
He urged Christians to actively participate in politics rather than remain on the sidelines.
“If we keep saying politics is dirty and refuse to get involved, then we are allowing it to remain dirty. Let us get involved from the grassroots and change the narrative,” he said.
He urged the Federal Government to cooperate with the United States to decisively deal with terrorists.
Recognising poverty as a problem, Oke urged the federal and state governments to heavily invest in education and the creation of jobs for the huge population of youths.
Rather than doling out bags of rice as empowerment, Oke urged the Federal Government to create jobs through the establishment of cottage industries in each of the 774 local government areas and the engagement of 1,000 people each.
He also called for support for youth entrepreneurs and farmers, while calling for massive investment in agriculture to ensure food security.
“We should no longer import a lot of things; we should be producing what we need. The economy should drive innovation as the distribution of rice is not a permanent solution to poverty,” Oke said.
Warning: this post contains graphic details which may upset some readers.
The following article, about the trial of a ritual murderer in Tanzania, was published in a Kenyan online newspaper. The author articulates very well what this is all about: the clash between modernity and archaic, harmful superstition. Reading of the article is highly recommended.
With respect to the death sentence in Tanzania: whereas the capital punishment is in accordance with the law in Tanzania, de facto there exists a moratorium on the actual execution. Those sentenced usually remain in prison for the rest of their lives.
The importance of imposing the death penalty lies primarily in its symbolic value and the deterrent it may provide, although I have serious doubts about the latter. (webmaster FVDK)
Shadows of Superstition: Court Upholds Death Sentence in Ritual Murder
A Tanzanian court has upheld the death sentence for a Babati man who murdered his stepson on the promise of wealth, highlighting a grave social crisis.
Published: March 16, 2026 By: Streamlinefeed – Kenya
The heavy doors of the Court of Appeal in Tanzania swung shut, effectively sealing the fate of Emmanuel Safari, a man whose actions in a quiet Manyara village shattered the sanctity of familial protection. In a chilling judgment delivered by Justices Winfrida Korosso, Lilian Mashaka, and Paul Ngwembe, the judiciary affirmed a death sentence for the murder of an innocent child, a crime rooted not in sudden passion, but in the dark, persistent belief in occult practices intended to manifest wealth.
This judicial affirmation serves as a grim marker of the persistent collision between modern legal standards and archaic, harmful superstitions that continue to plague rural communities in East Africa. For a one-and-a-half-year-old child in Babati District, the betrayal was absolute entrusted to his stepfather, he instead became the focal point of a lethal, misguided ritual. As the court documents detail, the child’s life was extinguished in a manner that defies comprehension, leaving behind a community grappling with the dual scars of grief and the unsettling reality that such practices remain a motivation for violence in the modern age.
The Anatomy of a Heinous Betrayal
The tragedy unfolded on March 21, 2021, at Maganjwa Village in Babati District. Emmanuel Safari, who had entered into a household with a mother and her two children, occupied a position of trust—a role that the prosecution proved he abused with devastating brutality. While the defense attempted to navigate the complexities of circumstantial evidence, the Court of Appeal found the narrative of innocence unsustainable.
Court records depict a harrowing timeline of the events leading to the child’s death. Safari, having been instructed by a local practitioner of witchcraft that ritual sacrifice would bring him prosperity, turned his attention to his stepson. The physical evidence presented at the High Court of Tanzania at Manyara and subsequently reviewed by the appellate judges was damning. Upon being rushed to Dareda Mission Hospital, the child exhibited severe internal trauma, including the penetration of the rectal intestine, accompanied by extensive swelling and bruising in the pelvic region. Safari, despite having been the sole caregiver in the hours preceding the discovery of the injuries, claimed ignorance of the cause—a defense that collapsed under the weight of medical and circumstantial scrutiny.
The Evidence Behind the Verdict
The legal process relied on the strength of circumstantial proof, a common necessity in cases where the victim is unable to speak and witnesses are scarce. The prosecution, led by Senior State Attorney Saada Mohamed, successfully argued that the chain of events left no logical room for an alternative perpetrator.
Incident Date: March 21, 2021
Location: Maganjwa Village, Babati District, Manyara Region
Victim Age: One-and-a-half years old
Legal Outcome: Death sentence for murder and unnatural sexual offence upheld by the Court of Appeal
Primary Evidence: Medical examination from Dareda Mission Hospital confirming physical trauma consistent with violent assault
The appellate justices underscored the necessity of the verdict by noting that the deceased was under Safari’s exclusive care during the timeframe in which the fatal injuries were inflicted. The lack of explanation for the child’s condition, juxtaposed with the timeline of events, led the court to conclude that the appellant was solely responsible. This ruling reinforces a zero-tolerance approach toward such crimes, signaling that no claim of superstition can mitigate the legal consequences of child murder.
The Societal Scourge of Occult Violence
This case is far from an isolated anomaly in the region. Across Tanzania and neighboring nations, the intersection of economic desperation and belief in witchcraft creates a dangerous environment for the most vulnerable, particularly children and the elderly. Human rights organizations, including the Legal and Human Rights Centre, have long documented how the promise of wealth, or the fear of supernatural curses, can drive individuals to commit horrific acts of violence.
Sociologists observing the region point out that rapid socioeconomic shifts, which have seen wealth disparities widen, often correlate with a resurgence in occult-linked crime. When traditional avenues for economic stability feel inaccessible, vulnerable populations are sometimes exploited by opportunistic individuals claiming spiritual authority. These “witchdoctors” provide a convenient, albeit deadly, mechanism for individuals to project their frustrations and desires onto defenseless victims.
The Legal Landscape and the Death Penalty
The imposition of the death sentence in this case brings into focus the complex legal reality of capital punishment in Tanzania. While the death penalty remains on the statute books, the nation has maintained a long-standing de facto moratorium on actual executions, with those sentenced often remaining on death row for decades or having their sentences commuted to life imprisonment.
However, the judicial commitment to handing down such sentences—and the appellate court’s refusal to overturn them—acts as a significant punitive statement. It sends a chilling signal regarding the gravity with which the Tanzanian judiciary views the murder of children. As the country balances international human rights obligations against the local demand for justice in the face of brutal crimes, the ruling remains a stark reminder that legal systems are evolving to prioritize the protection of the innocent above all else.
As Emmanuel Safari faces the finality of his legal journey, the tragedy in Maganjwa Village leaves behind an uncomfortable question: what further efforts are required to sever the link between superstition and violence in rural communities? Until the promise of occult shortcuts is replaced by tangible socioeconomic opportunity, the shadow of such tragedies will continue to loom over the most vulnerable among us.
The suspect stated that he acted possessed by a compulsive thought. “I always feel like cutting off a human head whenever the spirit arrives,” he said. However, authorities have confirmed that in a recent case the suspect allegedly mutilated the victim’s body, removing specific parts to be used for ritualistic purposes.
Hence it is not clear whether this murder qualifies as a typical ritual murder that forms the focus of the present site.
This site focuses on murders committed to perform ritual acts with the sole purpose of benefiting from them, out of superstition. Mentally unstable murderers therefore do not belong to this category of ritual murderers.
To be continued. (webmaster FVDK)
‘I feel compelled to behead people when possessed’: ritual killer confesses.
Published: March 14, 2026 By: MyOnline – Ghana
Cudjoe Hlolary, the fetish priest accused of the gruesome murder of a 41-year-old woman, Joyce Akua Amponmaa, in the Central Region, has offered a chilling justification for his actions, claiming that he experiences an uncontrollable, violent urge to decapitate human beings whenever he is under a spiritual trance.
In a disturbing confession following his arrest, Hlolary detailed a pattern of erratic behaviour linked to what he described as a malevolent spirit.
He admitted that the attack on the deceased, whom he acknowledged was a “good woman”, was not an isolated incident but rather the culmination of urges he had been struggling to suppress.
During interrogation, the suspect revealed that his internal conflict began long before the murder of Joyce Amponmaa. He alleged that he had previously been possessed by the same spirit and had come perilously close to killing his own brother.
“I always feel like cutting off a human head whenever the spirit arrives,” Hlolary stated, adding that he had previously managed to restrain himself but failed to do so during the encounter with the deceased.
The confession has deepened the sense of shock within the Awutu Bentum community in the Central Region, with many questioning how a man who openly admitted to harbouring homicidal impulses was permitted to operate as a healer for vulnerable members of the public.
The investigation into the case has revealed disturbing details regarding the treatment of the victim’s remains. Authorities confirm that the suspect allegedly mutilated the victim’s body, removing specific parts to be used for ritualistic purposes.
Police are currently pursuing leads to verify the suspect’s claims that these remains were transported to his hometown in the Volta Region. The investigation team is working in coordination with traditional authorities in the region to locate the alleged burial site.
The family of the deceased remains devastated by the suspect’s attempt to use “spiritual possession” as a defense.
Speaking to the media, relatives of the late Joyce Amponmaa dismissed the priest’s narrative as a calculated tactic to evade accountability for a premeditated crime.
