Nigeria: Niger State Court sentences man to death by hanging for ritual murder

Niger State is no exception to the general observation that ritualistic murders are being committed in each of Nigeria’s 36 states (and the Federal Capital Territory). Though I certainly have not covered all recently reported and suspected ritual murder cases in Niger state, which is located in the North central Region of Nigeria, I did report a few since the start of this site in 2018. See my postings of September 15, 2019, August 30, 2022, and February 21, 2023.

Niger State is Nigeria’s largest state covering a total area of 76,363 km2 (29,484 sq mi), approximately 9% of the total land area. The state capital is Minna, major cities include Bida, Kontagora, Suleja, and Wawa. Niger State’s total population is an estimated 7 million people and composed of numerous indigenous tribes.

The state’s population is mainly muslim, hence Niger State is one of Nigeria’s states where the Sharia law was adopted – since May 4, 2000. The state is also known as The Power State because of its economic potential and abundant natural resources including coal, crude oil, gold, iron ore, phosphate, tin, and uranium.

A Niger State High Court sentenced a convicted ritual murderer, Tunde Tayo, to death by hanging. He was convicted to have murdered for ritual purposes Abdullahi Janiya Yahaya, in Minna in 2019.

Though I strongly support the prosecution of suspected ritual murderers and the rule of law, I have my doubt about the effectiveness of the capital punishment as a deterrent. The phenomenon of ritualistic murders is too complicated to eradicate by only harsh punishments.
(webmaster FVDK)

Niger Court Sentences Man To Death By Hanging for ritual murder

Published: January 11, 2024
By: Abu Nmodu – Leadership, Nigeria

A Niger State High Court has convicted and sentenced one Tunde Tayo to death by hanging for the murder of Abdullahi Janiya Yahaya in Maitumbi area of Minna.
He was accused of conniving with his friend now at large to kill Yahaya for ritual purpose by cutting his head and burying his body in a shallow grave around Maitumbi area of Minna in 2019. The judge, Justice Mohammed Mohammed handed down the sentence yesterday in a judgement delivered for over two hours.

After reviewing the case and submissions of the parties involved, Justice Mohammed held that the circumstantial evidence against the accused by the prosecutor was strong, cogent and direct. The judge reviewed that the convict was arraigned on two count charges of robbery and culpable homicide under sections 298 and 221 of the penal code.

The judge, reviewed that the convict admitted in his statement to the police that he owns the uncompleted building, that the body was buried adding that, “although he denied killing the deceased, circumstantial evidence established that he was last seen with the deceased and that he committed the crime.”

The judge said, “On the charge of robbery on section 298 of penal code, you are sentenced to life imprisonment. On the second count charges of culpable homicide under section 221 of the penal code law, you, Tunde Tayo is hereby convicted and sentenced to death by hanging until you die. May Almighty God have mercy on your soul”.

Source: Niger Court Sentences Man To Death By Hanging

Map of Nigeria showing Niger State among the 36 states of the Federation

Malawi: killed for their bones – on the trail of the trade in human body parts

There is hardly any doubt that in Malawi the position of people with albinism is the most fragile and dangerous as compared to other countries in Sub-Saharan Africa. I have repeatedly mentioned this here, see e.g. my posting earlier this year, on January 22.

In 2017, ALJAZEERA reported that In Malawi, more than 115 people had been attacked in the past two years and that at least 20 of them did not survive the attack. Below follows an extensive report of ALJAZEERA on the victims, the survivors and the perpetrators (as far as known).

ALJAZEERA is to be commended for raising awareness on the human rights violations people with albinism experience and the efforts being made to protect them.

ALJAZEERA is to be commended for this excellent work of investigative journalism and the attention thus paid to this curse. People with albinism face discrimination in at least 23 African countries. For many, this discrimination amounts to insecurity, violence & murder.

Also in the current year, ALJAZEERA paid attention to the plight of people with albinism, on June 13, International Albinism Awareness Day, with a series of tweets. Click here to access the tweets.

Warning: some readers may find the following stories disturbing (webmaster FVDK).

Published: June 13, 2022
By: ALJAZEERA

Killed for their bones – On the trail of the trade in human body parts

In Malawi, people with albinism are being killed and their bodies harvested; children and adults hacked to death with machetes and kitchen knives. More than 115 people have been attacked in the past two years, at least 20, fatally. Those who have survived have been left with deep physical and psychological scars, and remain fearful that those who hunt them will return.

But why is this happening? Ask and most people will talk about an elusive market for these body parts, people who are prepared to pay large sums of money for them and witch doctors who use them in potions to cure everything from disease to bad luck. But few seem to know where this trade actually takes place or to be able to point to an instance of money changing hands.

So, does this market of human body parts really exist, or is it a myth that is driving murder? We went in search of the market and found a toxic mix of witchcraft, poverty and desperation.

Here are the stories of the victims, the survivors and the perpetrators.

The condition that makes me black without black, white but not white. That is how it was, and I will tell you all about it. – Petina Gappah, The Book of Memory

1 – The Victims

David’s story

Village of Nambilikira, Dedza district, eastern Malawi

It was a Sunday in April 2016. A warm, dry day. Seventeen-year-old David Fletcher was being moody and withdrawn. He wanted to watch a football match at the local school instead of helping his family gather maize in the fields. His parents eventually relented and let him go.

When he didn’t return later that day, they searched the village, but couldn’t find David.

The next day, they walked to the nearest police station to report him missing. Then they waited.

A week later, the local police chief came to their home to deliver the news: David’s dismembered body had been found, 80km away, in neighbouring Mozambique. It was badly decomposed, he told them. It couldn’t be brought to the village for burial, but he could bring the arms and legs, if they wished. And if the family could afford the journey, they could visit it where it was found.

“He was dead. What benefit was there to see his dead body?” Fletcher Machinjiri, David’s 65-year-old father, asks, dismissively. “It was too expensive for us.”

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Fletcher is sitting outside his house. His 53-year-old wife, Namvaleni Lokechi, sits beside him. Her face is expressionless. Their 32-year-old daughter Mudelanji and 21-year-old son Manchinjiri sit on the hard earth a few metres away. They listen as though it is the first time they have heard the story.

“He was killed like a goat at a market,” Lokechi says, staring into the distance. “His arms and legs had been chopped off. They broke off some of his bones. His skin was hanging. And they buried him in a shallow grave.”

He was killed like a goat at a market. His arms and legs had been chopped off.– Namvaleni Lokechi, the mother of David Fletcher, a murdered 17-year-old

She makes chopping motions with her hands as she speaks.

“We cry every day,” Fletcher says. “To us, he was a ray of hope. We believed in his future. We thought he would lift our hand because he was good at school.” 

“We still battle to eat without him.”

‘A war against people with albinism’

Born in 1999, David was the fourth of five siblings – and the only one to have been born with albinism.

“I wasn’t surprised when he was born,” David’s mother says softly. “I was more than happy with his complexion.”

Her tiny frame stiffens when she talks about her son.

She had an aunt in Blantyre with the same congenital disorder that results in a partial absence of pigmentation in the skin, hair and eyes, she explains. 

“I’ve always felt that this group of people were lucky in life,” she says slowly.

David was a star pupil at the local school in the neighbouring village of Kachule.

His teacher, Clement Gweza, recalls feeling mildly concerned when he didn’t turn up for school that Monday. 

“I thought maybe there were no groceries at home, or maybe he was unwell,” Clement says, sitting inside his empty classroom. “But the second day [he didn’t turn up] … then I got worried.”

When he learned what had happened to David, he says, he was shocked. “It meant I was next,” he says, placing his hands on his chest. 

For Clement also has albinism.

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So, too, does 14-year-old Latida Macho, another pupil at the school. She is one of five siblings with the condition. After David’s murder, her family refused to send her to school for three weeks.

“If this is war against people with albinism, then it means I’m second in line,” Clement reflects.

He says he knew that people with albinism were being murdered, but “for it to happen in the district, but also in my class, it was unreal”.

Within days, two men were arrested for the murder.

Both Malawians, they were tried in a district court in May 2016 and sentenced to 25 years in prison for conspiracy to commit a crime and abduction. 

David’s family say they heard about the arrests and subsequent trial only from the media. And that they are bitterly disappointed with the outcome.

“The accused persons should be killed as well,” Fletcher says, pointing to the floor. “The child was brutally killed, hence they must equally be killed brutally.”

Alfred’s story

Village of Nasi, district of Phalombe, eastern Malawi

Seventeen-year-old Alfred Chigalu lives with his aunt in a mud home surrounded by dead sunflowers. 

Their courtyard of red earth is home to five goats and a dozen raucous chickens.

The nearest neighbour is a five-minute walk away, along a path cut through overgrown grass. It takes 20 minutes – across dried up tobacco fields – to reach the main road. Drought has hit this region hard, and while tall mango trees provide shade for the farmers, they bear no fruit.

The climate here is harsh. Crops are often destroyed by drought or violent hailstorms. Like others in the village, Alfred and his aunt, Lydia Petulo, are surviving on pieces of dried maize from last year’s harvest. The goats in the yard are not their own. Lydia looks after them for a local merchant, and receives one at the end of each year in return.

In December 2015, four men broke down the door of Alfred’s bedroom while he was sleeping. They slashed at him with machetes, hitting the back of his head, his shoulders and his back. They tried to drag him out of the house. When his aunt found him in a pool of his own blood, his attackers ran away.

Alfred survived but was left badly scarred.

Now, the slightest sound wakes him, and when he walks to the village he must be accompanied.

“Before the attack I used to depend on him; I could send him to the market, he could go to the farm and do the farming,” Lydia says, biting her lips as she completes her sentences.

“But I cannot do the same these days.”

“I fear for his life. The responsibility has shifted to me.”

But this isn’t the first time she has been afraid for her nephew. She took him out of school six years ago, when the taunting began, she explains. 

Lydia slouches as she narrates their story. Her tired eyes wander. But they brighten when she talks about Alfred. She adopted him after his mother – her sister – died.

Alfred had a sibling who also had albinism, but that child died, she recalls. She doesn’t remember the dates or the details – of his sibling’s or his parents’ deaths – other than that both of Alfred’s parents died around the time he took his first steps.

‘I am lonely’

Alfred is sitting outside on the floor, his back against the house, wearing oversized jeans and a short-sleeved shirt. They are the only clothes he owns. He was wearing his other outfit when he was attacked. There was so much blood that it had to be burned.

On his head is a large cowboy hat. 

He is tall with broad shoulders that droop when he walks. For the first few hours that we are there, he doesn’t talk.

But when we put the camera away and move out of sight of the curious neighbours who have gathered to watch, he begins to speak.

His parched lips barely move.

“I wake up at 6 in the morning, every day. I sweep the yard, but I feel pain in my arms,” he says slowly.

He removes his shirt to reveal long, deep scars on his chest and back.

“The way they cut me, they cut my veins. I can barely hold a hoe,” he explains.

I want to finish school, to become a teacher, and move out of here. I would love if someone could take me away from this village. I have to get out of this place.– Seventeen-year-old Alfred Chigalu, who was attacked in November 2015

When she found him on the floor, Lydia began to scream and cry.

“The neighbours came, but it was too late, the attackers had left,” she says. “I really felt sorry for him when I looked at him and I knew he was lucky to have survived. He would have been killed if he hadn’t screamed for me.”

She says she knows why he was attacked.

“Before the attack, some people used to mock him if he went outside the house. They [would say] he is worth millions of kwacha [thousands of dollars], so that gave us an indication that his life could be in danger,” Lydia explains.

The physical wounds have mostly healed, but life is not the same for Alfred. He misses “chatting”, he says, shyly, before adding: “Most of all I miss my friends. I am lonely.”

His aunt says he “lacks peace”.

In April 2016, Ikponwosa Ero, the UN’s independent expert on the enjoyment of human rights by persons with albinism, visited Alfred and his aunt. She told Al Jazeera that Alfred seemed to have suffered “memory loss” after the attack. But when we visit him two months later, he rolls off the names of towns in Malawi, capital cities of African countries and national political leaders. He seems to be recovering.

Fiddling with a piece of dry hay, he tells us: “I want to finish school, to become a teacher, and move out of here. I would love if someone could take me away from this village. I have to get out of this place.”

Hari’s story

Village of Mpakati, Machinga district, southern Malawi

Edna Cedric remembers that night in February 2016.

Her husband, Marizane Kapiri, had gone fishing. Her identical nine-year-old twins, Hari and Harrison, were sleeping beside her.

She heard a knock at the door. When she answered it, a machete-wielding man barged inside, slashing at her.

He pulled Hari from the bed and dragged him to the door. Edna tried to hold on to him while also gripping Harrison with her other hand. 

Then the intruder struck her face with the machete and she fell to the floor. And, just like that, her son was gone.

The police brought the head wrapped in a cloth and in a sack. His mother identified it.– Marizane Kapiri, Hari’s stepfather 

“I couldn’t hold on to him any longer,” she says, quietly. “I ran out screaming.”

“Four days later, the police found his head in Mozambique.”

“The place was very lonely. This is why we moved here,” her husband says.

The fisherman is not the father of Edna’s children. He says he spent the best part of the five days after Hari was abducted explaining to the police why he wasn’t at home when the attack took place. They suspected that he was involved and it wasn’t until the village chief explained to them that he spent much of his time at the lake, catching fish to feed the family, that the police let him go.

“After the police discovered the head, they sent a message to us that we should be ready to see it,” Marizane explains. “They brought the head wrapped in a cloth and in a sack. His mother identified it.” 

According to Amnesty International, two men were arrested in connection with Hari’s murder. One was said to be an uncle, and the other a stranger who had an existing conviction for possessing the bones of a person with albinism. For that crime, he had been fined $30.

The family, though, say they have no idea who was responsible for the attack and what has become of those who were arrested.

The twin brother

Harrison is wearing pyjamas and a cowboy hat. He sits between his parents as they take turns to talk. He fiddles with the cords of his hat, licks his cracked lips and scratches at the dry skin on his arms. He only returned to school in September 2016, eight months after his brother was taken.

Their mudbrick home is in a remote rural area, far from the main road between Blantyre and Mangochi. Houses here sit in small plots on expansive fields. It is a few minutes’ walk to the nearest neighbours through fields of browning plants that haven’t been harvested in a year. Here, police officers are few and far between.

But this is not where Hari was taken from. That home was even more isolated, Marizane explains.

“We demolished the house … and moved here so we are closer to other people,” he says.

But the move hasn’t changed much for the remaining brother, Harrison. 

“He wakes up in the middle of night, screaming, because he can’t find his brother. We just tell him he will come back one day,” Marizane explains. 

He wakes up in the middle of night, screaming, because he can’t find his brother.– Marizane Kapiri, whose stepson, Hari, was murdered

Edna says that she can’t get over the pain she felt when she saw Hari’s head.

“I immediately thought about his brother, Harrison, and I knew his life would never be the same,” she says, looking at her surviving son.

2 – A History of Violence

Borrowed from the word “albus”, meaning white in Latin, albinism is a congenital disorder where the body is unable to create enough melanin to darken the skin, hair and eyes.

The non-contagious condition affects about one in 20,000 people worldwide. But it is more common in sub-Saharan Africa, where one in 5,000 have albinism. Most cases are in Mozambique, Tanzania, Burundi, Kenya, Zimbabwe and South Africa.

In Malawi, a country of 16.5 million people, there are said to be 7,000 to 10,000 people with albinism.

Why it affects this part of the world so disproportionately is unclear.

And it is not just a matter of colour: lack of melanin often results in poor vision and sensitivity to light. In fact, many people with albinism are legally blind.

Because their skin is particularly vulnerable to the sun’s ultraviolet rays, they can also be predisposed to skin cancer and lesions.

According to a 2014 study, people with albinism in Africa are 1,000 times more likely to get skin cancer than others.

But their plight is not solely medical.

The story of discrimination against people with albinism is an old but not necessarily well-documented one. It is driven by myths and superstition.

According to Amnesty International, those with albinism face discrimination in 23 countries in Africa.

For many, this discrimination amounts to violence – murder, infanticide and live burials.

The past decade has seen an increase in the number of documented killings and maimings of people with the condition, driven in part by a belief that their organs, bones and body parts can be sold on the black market.

And that belief is fed by the myth that their bones are made of gold dust and the suggestion that they are a necessary component of magic potions.

But while there are reports of bones reaching up to $75,000 on the black market, there have been no documented cases of money changing hands. So the question of whether an organised trade in the body parts of people with albinism exists has yet to be definitively answered.

The UN’s Ikponwosa Ero says they have been unable to confirm the existence of a market.

“There is allegedly a lot of money in this business. And I say allegedly because people keep on repeating the idea that there is a lot of money in this, and it would seem that the media is part of the reason some people have gotten involved,” she says. “But then some countries have witnessed a reduction in the number of attacks, maybe because people are realising there is no value [in the bones and body parts].”

The majority of the documented attacks have taken place in the Great Lakes region, particularly Tanzania and Burundi. According to media reports, Tanzania has seen some 180 attacks, including 76 murders, since 2000. Thirty-five of those murders took place in 2015.

Within eight months of her appointment as the UN’s independent expert on albinism in June 2015, Ikponwosa, who herself has albinism, documented 40 attacks in eight countries. 

Although there has long been discrimination, she points to a more recent phenomenon: “Hacking people [with albinism] alive.”

‘Millions, millions’

Zomba, southern Malawi

Emily Chiumia works at a government department in Zomba, southern Malawi. But she moonlights as an activist for people with albinism.

She’s happy to talk, even if the topic is the names they call her.

“You walk on the street, and they call you ‘millions, millions’,” she laughs, “as if we are gold.”

Emily is the former vice-president of the Association for Persons with Albinism (APAM). Since the attacks began, Emily and the association have been documenting the offences committed against people like her.

Most of them, she says, are carried out by relatives, neighbours or people the victims considered to be friends.

“Before, it was a case of people saying ‘if you sleep with a person with albinism, your skin will turn white’,” she says. “But now, it’s different. I cannot enjoy my life as I used to … I can’t walk in the evenings, can’t sleep, even at home, I fear who might come.” Her laugh has disappeared now.

You walk on the street, and they call you ‘millions, millions’, as if we are gold.– Emily Chiumia, former vice-president of the Association for Persons with Albinism

Radio DJ Ian Sambota describes how in 2012 he was befriended by an “older, educated” woman who first offered him K100,000 ($138) and then K500,000 ($700) to sleep with her. “She was HIV positive and she thought if she slept with a person with albinism, it would be solved,” he says.

Ian refused, but admits that the offer was tempting because he needed the money to pay for medical care for his mother.

Steven Burgess is in his 40s and says he has been called a “white animal” since he was a child. But this is “a time of crisis”, he explains, referring to the increase in attacks.

Bazirio Kaudzu, 46, says he feels so threatened that he only travels to the clinic in the capital Lilongwe – to collect the zinc oxide ointment needed to treat the lesions and blisters on his skin – if his nephew accompanies him. It’s an expensive journey for the tomato farmer, so each month he must take out a loan to cover the cost of the taxi ride for two.

But it hasn’t always been this way.

Patricia Maguwa, 37, remembers a time when her husband, gospel singer Geoffrey Zigoma, was considered one of the golden voices of Malawian music. Before he died of cancer in 2013, he always tried to offer a counter-narrative to the misperceptions about people with albinism, she says.

“He was called names like ‘yellow man’, but he never felt insecure about his life,” she says from her modest home 7km outside Lilongwe. “[But] the situation is different now.”

A shifting trade

Malawi’s government recognises that there is a problem.

Neverson Chisiza, a senior state advocate at the Ministry of Justice and Constitutional Affairs, says there have been at least 85 documented cases, including murder, assault, attempted abductions, trafficking, maiming, and grave robberies since 2014. At least 20 of those cases have been murder.

In May 2016, Ikponwosa Ero said that if serious action wasn’t taken to stop the attacks, people with albinism could become extinct in Malawi.

Malawi’s government says a crackdown in neighbouring Tanzania has shifted the “trade” in body parts to their country.

Senior Chief Kawinga, a traditional authority from Malawi’s Machinga district, where most of the attacks have taken place, told us during a visit to his office that he’d heard the market for body parts was in neighbouring Mozambique. Each country in the region tends to posit their neighbour as the source of the problem.

Though many people tend to use the term “albino”, there have been significant attempts to change the terminology to “person with albinism”. Ikponwosa Ero says this is preferred as it puts the person before the condition, while Canadian charity Under the Same Sun points to the fact that albino has historically been used in a derogatory manner.

In June 2016, 150 government officials, academics and activists from 26 countries met in Dar es Salaam for the first forum on albinism in Africa. It aimed to create an action plan to end the attacks, and concluded that governments must dedicate a budget and a multisectoral task force to doing so. It recommended a range of measures and best practices. “Now that we have a catalogue of effective specific measures that are not very expensive to execute, governments should no longer act ignorant of what to do on the issue … It is time to act,” said Ikponwosa Ero.

3 – The Perpetrators

Zomba, southern Malawi

The red brick walls glisten in the midday sun.

Zomba Maximum Prison stands like a citadel in the former capital. It might resemble a factory were it not for its watch towers and the metal fence that encircles it. Flanked by mango trees and shrubs, a dirt track leads to the main entrance.

Inside, some 2,365 prisoners are either awaiting trial or serving time for some of the most serious of crimes: murder, abduction, trafficking, and armed robbery.

The prison’s director, Major Manwell, greets us at the front door – an almost three-metre tall gateway made of green steel. He is wearing a khaki safari suit and leather sandals.

“How can I help you?” he asks with a knowing smile.

Manwell hands us over to two prison guards who lead us into an open corridor between the front desk and the staff kitchen. A makeshift clothes line hangs nearby. We sit on a bench, shaded by the prison’s towering walls.

Over the next three hours, we will meet eight prisoners who are either awaiting trial or have been convicted of playing some part in an attack on somebody with albinism.

One at a time, they sit opposite us on another wooden bench, a translator beside them.

A guard sits at a distance – far enough that his presence doesn’t feel intrusive, but close enough to eavesdrop. His body language tells us when he finds an inmate’s story of interest. When he doesn’t, he slumps back into his leather chair.

Just two of the inmates acknowledge that their case is related to someone with albinism. Most insist that they were framed or have been wrongly accused. Only one admits to having committed a crime.

“They are not able to come to terms with their crimes,” says the guard, removing his cap so that he can scratch his head. “They are in denial.”

The tomb raider

Stenala Shaibu Lizahapa is wearing a clean white shirt and tattered jeans. He takes his seat slowly and crosses his legs. A thin row of rosary beads pass through his fingers. Stenala is not in a hurry. Unlike the others, he doesn’t fidget. He simply sits and waits.

He is in his mid-30s and has been convicted of trespassing on a gravesite to remove three bones from the body of a deceased man named Awali Mandevu.

Along with five others, he was caught trying to sell the bones to an undercover police officer in April 2015.

All six were charged with criminal trespassing, removal of human tissue and selling human bones.

Three of them, including Stenala, pleaded guilty. Two others denied the charges and were acquitted, while the case against the sixth was dropped.

Stenala was sentenced to six years in prison.

He says he has made peace with his crime.

“What I did was wrong, but I felt desperate,” he says softly, only briefly making eye contact. “I feel ashamed.”

If there is a market [for bones], I don’t know… I would have believed it if I saw it. – Stenala Shaibu Lizahapa, sentenced to six years in prison for selling human bones

As a fisherman, he says he was earning K500 (70 cents) a day. So when friends asked if he’d help them deliver a set of bones to a client – promising it would make him “rich enough to drive” – he says he was tempted.

“With my income, I can’t afford a motorcycle, but a car – that was a dream … The devil took over me,” he says.

In early April 2015, Stenala travelled with friends from Machinga to his home district of Jali, where he went to Chinangwa, a village neighbouring his own, in search of a grave he’d been told housed the corpse of a person with albinism.

“Who doesn’t want more money?” he asks rhetorically. “I knew it was wrong, but I did it for my family.”

“If there is a market [for bones], I don’t know,” he says. “I would have believed it if I saw it.”

The victim’s family

Chinangwa village, Zomba district, southern Malawi

In the village of Chinangwa, Emily Emisi is sitting on a straw mat outside her mud brick and thatch-roofed home.

She offers us a mat on which to sit – between a couple of brown puppies and some corn drying in the winter sun.

“Why didn’t you call before you came?” the 36-year-old asks with a smile. “I would have cooked.”

Her generosity betrays her means. Her open yard – like the barren plateau that surrounds it – is hard brown earth. A few mango and small kachere trees surround the settlement.

Three children sit on the floor. For a while, they watch curiously. But when the novelty of strangers wears off, they return to kicking a punctured miniature football.

“It was my grandfather’s grave that Stenala dug up,” Emily says. “It was terrible. He was buried a long time [ago], in the 1990s. And this felt like a second funeral for him.”

Emily says it didn’t come as a surprise to many of the villagers when they learned that Stenala was responsible.

“He was known to steal goats,” she says.

Stenala had got into an argument with his brother weeks before when he’d tried to persuade him to help find the bones, Emily explains. His brother had refused and the argument had turned into a fight. The whole village heard about it, she says.

“Then, he tried to romance an albino girl, but the girl refused and told villagers that she was being pursued by him.”

She is “happy he has been put away”, she says, because he would “terrorise the village”.

Someone close to Stenala must have betrayed him, Emily speculates, because nobody knew that the village graveyard had been tampered with.

But, while she has no doubt that Stenala had been searching for the bones of somebody with albinism, Emily says he dug up the wrong grave.

“My grandfather, Awali Madenvu, was not an albino. But his grave was close to an albino and so they got the wrong bones.”

That wouldn’t have made any difference anyway – the penalty in Malawi is the same.

Because his was not a case of murder or attempted murder, Stenala wasn’t eligible for legal aid and so had no representation in court.

He was tried, sentenced and given 30 days to appeal.

When we tell Emily that Stenala admits his guilt and is remorseful, she clicks her tongue and looks away. “Of course, after the hardship in jail, he is going to be remorseful,” she says.

“He is not someone who will change. We all think that his sentence is too short, and we expect him to come back and teach us a lesson.”

‘I will wait for him’

As the sun is about to set, the silhouette of a woman appears through a haze of dust. She has a girl at her side and a baby in her arms.

“That is Annie Fuleya,” a young girl says. “Stenala’s wife.”

She is on her way to gather wood. Stenala’s home village of Jali is just a few hundred metres away. Emily’s family crosses paths with Stenala’s every day.

Annie is tall with a brush-cut. She wears a long green skirt and a pale blue T-shirt.

In the weeks leading up to the incident, the 26-year-old says her husband was acting strangely. She recalls asking him to stay away from a friend she thought was trouble.

“I didn’t believe it at first but then after the conviction I felt let down by him,” she reflects, looking away as she completes her sentence. Then, without looking back at us, she adds: “I believe that he did it.”

Annie was pregnant when her husband was arrested and must now raise their four-year-old daughter Saamyato and their now 14-month-old baby Latifa alone.

She left Machinga for Stenala’s village after his arrest, believing it was safer to be close to her mother-in-law. Now, she works in other people’s fields and depends on financial support from the extended family to help raise her children.

“All I know is that he was found with body parts of an albino. I don’t know what parts. I don’t know what he did. I just feel disappointed,” Annie says, holding on to Latifa as the baby wriggles in her arms.

“But I understand that he may have done it because of our situation. He doesn’t earn enough as a fisherman. He looks after me, his mother, my mother, and two orphaned children from an aunt,” she explains softly. “Perhaps this is what drove him to do this.”

“I will wait for him. Because I have forgiven him,” she adds. “But he will have to conduct himself properly on his return.”

Stenala’s mother, who has been watching pensively as her daughter-in-law talks, agrees to speak to us under the shadow of a large kachere tree. Elizabeth Magawa is 49, and the resemblance to her son is immediately apparent. She smiles when we tell her this and the children who have gathered around, burst into laughter.

Elizabeth seems tired. She says she has aged over the past year.

“I didn’t look like this,” she sighs. “I spend sleepless nights wondering why Stenala would have done such a thing. He always helped the family.”

“It is something I will never understand,” she says. Then, she adds: “But I know he was fully capable of such a thing.”

Maybe Stenala did it because of our poverty, or because of peer pressure. I don’t know. – Elizabeth Magawa, mother of Stenala Shaibu, sentenced to six years for selling human bones

Her son’s arrest brought the family unwanted attention in the village, but Elizabeth says they haven’t suffered any serious repercussions.

“There was a lot of talk. They spoke about bones. But they’ve moved on,” she says.

“Maybe Stenala did it because of our poverty, or because of peer pressure. I don’t know.”

It has grown cold now and, without warning, Annie stands up and walks away, in the direction of her mother-in-law’s house.

Elizabeth watches as her daughter-in-law disappears into the darkness, her young daughter in tow.

Charles Nyasa: Convicted of trying to sell human tissue

Charles Nyasa cries as he tells his story.

The 24-year-old from Zomba district was sentenced to six years for being in possession of human flesh in March 2015.

He says he heard an advert for a witch doctor on radio or television – he can’t recall which – that promised “quick riches”. But when he visited the witch doctor, he was told to bring the placenta of a newborn. So, he says, he spent K8,000 ($11) buying one from nurses at a hospital.

When he took it to the witch doctor, he was accused of carrying a placenta from a newborn with albinism.

He was convicted but insists his case had nothing to do with albinism.

John Alfred: Convicted of trying to sell a child

Thirty-one-year-old John Alfred looks older than his years. He is feverish and sweating profusely, but wants to talk.

John was sentenced to six years in prison for trying to sell his own child.

“I did it because of my [financial] condition. No other reason,” he says, shaking.

The father of five from Naweta village, in Machinga district, was earning K4,000 ($5.50) for two weeks’ work in the gardens and on the farms of a businessman.

“My boss saw me living in poverty and said to me one day: ‘Why don’t you be brave, and sell that child of yours?’ pointing to my daughter Vanessa. He said there were buyers in Mozambique for children like her.”

I had five children, and I thought that maybe it wasn’t a problem to get rid of one.– John Alfred, sentenced to six years for trying to sell his daughter

John says that his daughter does not have albinism but “resembled one”. The authorities at the prison say the child does have the condition, although there is no mention of it in his prison file.

“I had five children, and I thought that maybe it wasn’t a problem to get rid of one,” John says.

In April 2015, without consulting his wife, he took their four-year-old daughter and left for Mozambique.

“I didn’t know where I was going. I was just going to Mozambique to find this market,” he says.

But the police intercepted him in Machinga and arrested him.

“I admitted it in court and was sentenced,” he tells us.

Melinda Mbendera: Convicted of attempted kidnapping

Twenty-year-old Melinda Mbendera is agitated. She twitches and bites her lips as she talks.

She was found guilty of trying to kidnap a child with albinism and sentenced to three years’ imprisonment. But she insists that she is innocent. The court didn’t have enough evidence, she declares, and based their verdict solely on the claims of the child and her parents.

She says the judge told her that it would be safer for her to be in jail than on the streets, where she might face mob justice.

In 2016, 11 people suspected of being involved in digging graves or carrying human flesh were lynched in Malawi. In one case in the Nsanje district in March 2016, seven witch doctors accused of using bones in their potions were burned alive. A month earlier, a courthouse in the South Lunzu township in Blantyre, was razed to the ground after three people accused of murdering somebody with albinism had been bailed.

Melinda says she previously spent eight months in prison for stealing K200,000 ($275) from a family friend. She suspects her criminal record influenced the verdict in this case.

But, she maintains: “I didn’t spend eight months in this wretched place only to go out and commit another crime.”

“The police said that because I stole before, the probability was high that I did this … but why would I sell a human being?” she asks.

4 – A Question of Justice

Zomba, southern Malawi

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Edge Kanyongolo is a tall man with thick eyebrows and an even thicker moustache.

The associate professor of law at the University of Malawi in Zomba is sitting behind his desk. Behind him, a window showcases a courtyard garden. Beside him, textbooks and legal reports are carefully stacked on a wooden bookshelf.

“The attacks on persons with albinism are a manifestation of a larger problem,” he says. “On the surface, there is the question of superstition and witchcraft, but I think underlying all of that is desperation.”

Malawi has been in an economic crisis since 2012. It began when tobacco, the country’s premier export, dropped in price by more than 50 percent in 2010. In 2012, under the guidance of the International Monetary Fund, President Joyce Banda imposed a range of hard-hitting economic reforms that were most harshly felt by the poor. The currency was devalued by almost 50 percent and inflation reached more than 20 percent.

In 2015, the World Bank rated Malawi as the poorest country in the world, per capita.

Two out of every five Malawians of employable age are without work. According to the International Labour Organisation, three in four young workers have only irregular employment, while nine out of 10 work in the informal sector, where their employment is precarious and may change daily. At least 61 percent of Malawians live on less than $1.25 a day and 2.3 million are said to be food-insecure.

“People don’t have options to earn money. And this then drives them to be so desperate and, as some would say – so irrational – as to think that getting the body parts of a type of person and so on, may make you rich,” the professor explains.

But Elijah Kachikuwo, the senior deputy commissioner of police in Mangochi, disagrees. In fact, he grows agitated when questioned about the connection. He is standing in the dusty courtyard of the main police station in Mangochi.

“It is not poverty that is causing this,” he declares, the lines on his forehead deepening. “We aren’t faced with poverty for the first time in the country. We shouldn’t hide behind this … so that question is out of order.”

The traditional healers

Mphalare in Dedza, central region of Malawi

Masiyambuyo Njolomole and Usmani Ibrahima Banda live in the remote village of Mphalare in Dedza. It is 80km – about an hour’s drive along a dirt track – from Lilongwe.

They are both traditional healers.

Seven wooden stools lined up against a wall and a small coffee table are the only furniture inside the house where we meet them. There is no electricity, so the door has been left ajar. The sunlight illuminates the two men’s faces. A woman sweeps the yard outside, scraping at the dry earth.

Usmani wears a skull cap; Masiyambuyo a headdress made from monkey skin. The latter smiles as he presents his registration card. Usmani’s expired in 2011.

Masiyambuyo, a tall, thin man, makes it clear that neither of them use bones of any kind in their potions. He says “people like him” are being made scapegoats for criminals and a political conspiracy because the government has lost control of the situation. “This is a syndicate by some influential people in this country who are interested in body parts of albinos. They simply want to take the attention away from them; that is why they are accusing us,” he declares.

“Albinos have existed for a long time and we have also existed for a long time,” he adds.

In June 2016, Malawi’s High Court banned “witch doctors, traditional healers, charm sellers, fortune tellers and magicians,” in an effort to quell the trade in the bones of people with albinism.

Traditional healers such as Usmani and Masiyambuyo argue that only hurts the people they help.

“People think we deal with witchcraft, but we are here to help people,” Masiyambuyo says, earnestly, opening his arms.

According to the Traditional Healers Association of Malawi, up to 97 percent of the population visit traditional healers and herbalists. It is hard to verify this but it is clear that many people do use them, particularly in rural areas, where the state is often conspicuous by its absence.

There are two physicians and 59 nurses for every 100,000 people in Malawi. The ratio is the lowest in all of sub-Saharan Africa

Usmani says that, in such circumstances, the services he and Masiyambuyo provide are critical.

People think we deal with witchcraft, but we are here to help people.– Masiyambuyo Njolomole, a traditional healer based in Dedza

He was trained by his father, the softly spoken traditional healer explains, and used to specialise in sexually transmitted diseases. But, “nowadays, [it’s] cancer, blood pressure, asthma, using herbs and a mixture from seven trees” he adds, showing us plastic packets of concoctions made primarily from plants.

“People come to me when the hospitals have failed them.”

Dr Chilani is the spokesperson for Malawi’s Traditional Healers Association and tells us over the phone that “everyone [in the country], [from] farmers to politicians” uses traditional healers.

Many believe that illness involves an “element of being bewitched”, he explains. But, he insists, “sending people to kill others” isn’t part of their craft.

“We help people, we don’t kill them,” he says.

The new law targeting unlicensed traditional healers would purportedly help end these crimes. But the line between traditional healer and witch doctor isn’t always clear.

Mary Shawa, the former principal secretary at the Ministry of Gender, Children, Disability and Social Welfare, says the distinction lies in registration. “No one who obeys the law needs to feel threatened,” she explains.

Chilani’s Facebook page offers “revenge spells, fertility spells, magic rings and witchcraft spells”, but also asks that anyone with information about the bones of somebody with albinism contact him so that it can be reported to the police. He says no one has been in touch.

“If we have been around for generations, and the killings of persons with albinism began roughly two years ago, what were we doing all this time?” he asks.

One lawyer for every 38,500 Malawians 

Lilongwe, central region of Malawi

Piles of paper cover Masauko Chamkakala’s desk. The director of Legal Aid, the body tasked with representing those who cannot afford legal representation, is in his office in Area 4 of Lilongwe.

The country’s legal system, he says, is a mess.

“More than 90 percent of the population cannot afford legal representation. We have seven lawyers for the entire country,” he says, his hands clasped and eyebrows raised.

The Legal Aid Act stipulates that anyone charged with a crime that could result in a custodial sentence is entitled to legal aid, but limited resources have resulted in the courts restricting this to homicide cases.

A 2013 report found that Malawi had fewer than 400 lawyers. That was one lawyer for every 38,500 people.

The jails are overcrowded and suspects can wait months or even years before their cases go to trial.

“If you go to the prisons [and] start going through the cases, you realise that so many of these people are not supposed to be there,” Masauko says, pointing out that: “For an ordinary person to get an appointment with a lawyer will cost him K20,000 ($27), while the [monthly] minimum wage is K18,000 ($25).”

Then there is the question of entrapment – a method that police officers have admitted to using but one which has so far led only to the arrest of sellers.

More than 90 percent of the population cannot afford legal representation. We have seven lawyers for the entire country.– Masauko Chamkakala, the director of Legal Aid

In a side office near Malawi’s High Court, Neverson Chisiza, a senior state advocate at Malawi’s Ministry of Justice and Constitutional Affairs, acknowledges that there have been discussions within the ministry about “why it is always sellers, those who are desperate [and] looking for quick money, [who] are caught, not the buyers”.

And without the buyers, the police are little closer to understanding the source of this trade.

Masouko says that the hysteria over the killings of people with albinism has reached such a height that “it is possible a person could be convicted for carrying antelope bones because they resemble human bones”.

And, he adds, those accused of any crime related to people with albinism are tried in “people’s courts”.

A question of government preparedness

Lilongwe, central region of Malawi

It is late on a Friday afternoon when Mary Shawa meets us in her office and her team are about to leave for the day. She is responsible for the security, health and wellbeing of Malawians with albinism.

“Until the atrocities started, we didn’t look at persons with albinism as people with a disability. We saw them as ordinary people,” she says, adjusting her glasses.

She slumps back into her chair. “If you look at the demographics, they are young and old, some working as lawyers and teachers, some still in school,” she adds.

Before moving to this ministry in 2012, Mary was the secretary for nutrition, HIV and Aids in the president’s office, credited with tackling the country’s HIV pandemic

She speaks authoritatively and frankly, rejecting any suggestion that the government hasn’t done enough to address the crimes committed against people with albinism. She rattles off the details of cases that have been solved and cites “ministerial research” to suggest that there is no market for the bones.

“[The] culprits get the bones and walk around looking for a market to sell them,” she says. 

Mary says her ministry has been leading a communications plan to tackle the crisis. “The radio messages, the billboards, this is all us,” she explains.

But it’s hard to tell if anyone is listening.

“We are also compiling a census, to register all persons with albinism in the country,” she says, leaning forward, her hands resting on the desk.

But beyond the issue of security, people with albinism have other needs – sunscreen, hats and sunglasses to protect them from the sun. The Ministry of Health does provide zinc oxide at clinics but that only helps with the blisters and lesions and doesn’t offer any protection. Moreover, patients have to travel to the main cities to access the ointment.

Mary hints at a lack of funding. Malawi is heavily reliant on donors, and it’s unlikely that sunscreen or hats top the government’s financial priorities or a foreign government’s agenda.

Village of Nambilikira, Dedza district, eastern Malawi

5 – The Future

Confident, assertive and friendly, Clement Gweza seems as though he was born to teach. He transforms the 60 rowdy teenagers into an orderly classroom and begins his social and environmental science lesson by scribbling “How to prevent air pollution” on the blackboard.

The 24-year-old is smartly dressed in an off-white shirt, pinstriped tie and black trousers.

“It was difficult at first,” he says. “The children found it hard to understand my albinism, because people, not just the learners, don’t think that a person with albinism can do something that can be recognised by society.”

He became a teacher, he says, because the tuition was free and he couldn’t afford to pay to study anything else.

At first, he worried that his students wouldn’t respect him. But, he says, “after a few weeks, the learners came round. They will tell you: ‘Ah! He is a good teacher and he understands our problems’.”

But he knows that, despite the respect he enjoys in the classroom, he is not safe outside of it.

The murder of one of his students, David Fletcher, made him afraid.

He has stopped walking outside at night and, if he must, he asks a close friend or relative to accompany him.

“If I can’t find someone to take me home, I will stay where I am and sleep there. I have no choice,” he says.

“Everything has changed. I look at the people, the friends around me, and I think ‘maybe he wants to kill me and make some money’.”

Stercia Kanyowa’s story

Masumpankhunda, in Lilongwe, central Malawi

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Twelve-year-old Stercia Kanyowa says she doesn’t want to beg. She wants an education, and to stand on her own two feet.

“I want to be a teacher first. Then maybe a journalist or a bank manager,” she declares.

Stercia is one of three children with albinism at the Malingunde School for the Visually Impaired. As an only child from a single-parent household, she says completing school is her only hope for the future. She has been here since 2011.

“Of course, I miss home. It’s long since I have gone home. Who doesn’t miss home?” she says, outside her dormitory.

The school is government-run, and functions almost exclusively on donations. There are 17 classrooms and 40 teachers for 3,000 students.

There is no electricity. Inside Stercia’s classroom, some students are huddled around braille machines, while others, such as 15-year-old Foster Kennedy, who also has albinism, use a magnifying glass to read textbooks.

“Everyone here is a friend. You would think we are born from the same mother,” Foster says, smiling.

He wants to be a radio personality or a songwriter, he explains.

The school yard is a thoroughfare for people walking or cycling to the town centre, which means that there are always strangers passing through. This concerns the school authorities. Without a wall or a gate, the school is vulnerable to theft and the students to being attacked. In early 2015, a 16-year-old student with albinism was almost abducted by a stranger who promised to buy her supplies from the local market.

“It is an open place. And anything can happen,” says Chiko Kamphandira, the school principal.

Back outside, Stercia, who is head of the school choir, begins to sing one of her favourite songs, before stopping suddenly, self-conscious and shy.

“I am going to work hard and fulfill my dreams,” she says. “I don’t see myself as any different. I am just a human being.”

Ian Simbota’s story

Blantyre, southern Malawi

Ian Simbota is eating a chicken tikka burger at a Pakistani fast food diner when we spot him one evening in Blantyre.

When we ask to talk to him, he scans our journalists’ credentials before agreeing. It turns out that he gets paid to talk as a late-night radio talk show host and a DJ with the Malawi Broadcasting Corporation. And he has just returned from Kasungu, in the central region of Malawi, where he was the master of ceremonies for World International Albinism Awareness Day.

When he finishes his meal, he invites us to the radio studio.

Once on the airwaves, the slightly pensive man we met at the restaurant is no more. He taunts and teases his listeners. The studio is his safe place.

Later on, he talks of a double life. As a radio star, his voice and name are widely recognised. But not all of his listeners know that he has albinism. And there are times when his confident persona gives way to fear.

“Look, I am working at night. And people know I am here,” he says. “What are they thinking, planning? From here I will get a car and go home. And when I go home, I feel unsafe. What if they attack me? I think about it all the time.”

Ian became a full-time DJ in 2015. It was a dream come true. “I wanted to be a midwife as a child [but] thankfully my mother convinced me otherwise,” he laughs.

“And then, I wanted to be a radio host. Geoffrey Zigoma [the gospel singer] made a huge impact on my life.”

But life hasn’t been easy for Ian.

When he was born, he was the second child in his family to have albinism. His father walked out on them.

“My father told my mum to kill us. When she refused, he left,” he says, matter-of-factly.

“At that time, people didn’t know about the genes and stuff. My dad thought it was a curse.”

Ian’s mother left her village in southern Malawi and came to Blantyre with her two children to look for a job. She found one as a cleaner at the College of Medicine.

His father remarried. His next child was also born with albinism.

School was tough for Ian. He says his teachers didn’t realise that he was visually impaired so would just call him lazy. When he completed his certificate in journalism and applied for internships in radio, his visual impairments worked against him again – station managers were concerned that he wouldn’t be able to see the computer screens, he says.

Then his mother died after a prolonged illness, and the new job felt like the start of a new life for him. But then the attacks on people with albinism began.

“I can tell you, it has become difficult,” he says. “I have friends. But at this point in time, I only trust one friend in my circle. I have other friends, but then sometimes, you just wonder, you know, maybe, he is being used [to get close to me].”

He also has to face harassment on the streets and says his girlfriend left him last year because “she couldn’t deal with what … [he] was going through”.

But today he’s the voice of a successful radio show.

“I like radio because you could come naked to the studio and it doesn’t matter. People are listening to your voice,” he says, pausing for a second, before laughing.

“I have done a little bit of TV, but radio is better because listeners create a different picture of what they think you are. It’s only now [with the crisis] that people realise I am a person with albinism …”

Source: Malawi: killed for their bones – on the trail of the trade in human body parts

Liberia: Joseph Marzah, key Massaquoi ally, says Finnish Court got it wrong

Earlier this month I already reported on the acquittal of Gibril Massaquoi, who stood trial in Finland, accused of war crimes and human rights violations during Liberia’s civil war. See my post entitled Liberia war crimes: Sierra Leone rebel commander acquitted of rape, ritual murder and the recruitment of child soldiers.

The article below refers to statements made by Joseph Marzah, a former rebel-general and a former key ally of Gibril Massaquoi. Joseph Marzah, commonly known as “Zizar Marzah” said that the Finnish District Court got it wrong when it acquitted Massaquoi of charges of war crimes and crimes against humanity allegedly committed in Liberia.

The reason for including Marzah’s observations and denial is to demonstrate the complexity of war crimes courts and the handling of accusations against suspected perpetrators of war crimes including ritualistic murders. The fact that during Liberia’s civil war(s) ritualistic activities including ritual murders have been committed is not disputed. For shortness sake I may refer here to the Final Report of Liberia’s Truth and Reconciliation Commission released in 2009, which report provides ample examples of these horrific crimes.

(To be continued, see my May 24 posting)
(webmaster FVDK)

Liberia: Key Massaquoi Ally Says Finnish Court Got it Wrong

Published: May 17, 2022
By: FrontPage Africa – FPA Exclusive by Anthony Stephens with New Narratives

MONROVIA – A key former ally of Gibril Massaquoi, the Revolutionary United Front commander, says a Finnish District Court got it wrong when it acquitted Massaquoi of charges of war crimes and crimes against humanity allegedly committed in Liberia.

Joseph Marzah, commonly known as “Zizar Marzah”, was a fierce general with then-president Charles Taylor’s forces in the period Finnish prosecutors alleged Massaquoi conducted his crimes during a trial that lasted more than a year. Marzah was a key figure, accused repeatedly by witnesses of atrocities allegedly committed with Massaquoi in Lofa County. In an exclusive interview with New Narratives last week at his residence along the Monrovia-Robertsfield highway, Marzah insisted Massaquoi was among the RUF troops Taylor sent to Liberia to help defend his government against the uprising by the Liberians United for Reconciliation and Democracy (LURD) rebel group that would eventually drive Taylor to resign in August 2003.

In an 850-page ruling, the Finnish judges found there was “reasonable doubt” as to whether Massaquoi, who denied the charges, was in Liberia when the alleged crimes took place. They acquitted Massaquoi of all charges. Prosecutors plan to appeal.

“Gibril Massaquoi fully took part in war here,” Marzah said listing the Lofa towns he was with Massaquoi. “He passed through the towns of Zorzor, Fessibu and Vasala.”

Marzah said Massaquoi was decorated with the rank of Captain at Taylor’s direction because of his strong performance on the frontlines of battle.

“Gibril Massquoi was assigned to me. When we sent him for our logistics like arms and ammunition, he went for them and brought them to us,” said Marzah. “Where there was intense fighting, he joined us to fight. In 2001 and 2002, he was with us, and we battled LURD in Chicken Soup Factory, Double Bridge, ELWA and Shefflin.”

Marzah’s claims back the allegations put forward by Finnish prosecutors that Massaquoi had been active in Liberia’s second civil war between 1999 and 2003. The indictment alleged Massaquoi committed rape, torture, ritual murder, torture and recruitment of child soldiers in villages in Lofa County in the years 2000-2002.

In the most shocking crime heard during trial, Liberian witnesses testified that dozens of women and children were forced into a kitchen building that was set alight, burning them to death.

Marzah, no doubt mindful of his own risk of prosecution, did not concede that he and Massaquoi committed any crimes. But he insisted Massaquoi was with him, as many had witnesses testified, in Lofa during the 2001-2002 period.

“If Gibril Massaquoi denies that he was with me, NPFL, I would like for us to sit face-to-face (in court) so that I can question him like the scenario between Taylor and I. I fear nothing.”

However, Marzah cast doubt on the most contentious prosecution accusation: that Massaquoi escaped a UN-backed safehouse in Freetown between June and August 2003 to fight for Taylor in the Waterside area of Monrovia. 

“In 2003, I only heard that he came (from Sierra Leone) and went back. I was assigned to Grand Cape Mount County at the time.”

Marzah claimed Massaquoi escaped Liberia in 2002 after he stole from Taylor.

“After we had made two trips (with two jars of diamonds) along with the logistics to Taylor, he left us because he ran away with the third jar of diamonds,” said Marzah. “When the order came that if we saw Gibril Massaquoi, we should execute him because of the diamonds he stole and ran away with, I didn’t see him then.”

Massaquoi’s Lawyer, Kaarle Gummerus denied commenting on Marzah’s allegations, telling this reporter in a WhatsApp message “the defense does not feel the need to comment on Mr. Marzah’s allegations”.

Marzah said he was approached by representatives of the Finnish investigators in the case and was willing to testify. He did not say why he was not called to give evidence.

In a WhatsApp message Tom Laitienen, the Chief Prosecutor for the case said “We considered Marzah as a witness, but practical issues hindered us from hearing him. We will most likely consider him again if he agrees to testify.”

When pressed as to what the practical issues may have been Laitinen said “unfortunately, I cannot discuss them in detail, but they include his possible role in the suspected crimes and his role as a witness to the Special Court.”

It is not clear that Marzah’s testimony would have made a difference in the verdict. The court found many of the witnesses, including those who claimed to be ex-soldiers of Charles Taylor’s army, were unreliable. It said they had provided contradictory and inconsistent statements between the investigation and the trial. The court found it likely they had been influenced to a degree.

“The witnesses’ accounts have been very similar in some respects, and in some respects they have changed in court in the same way compared to the pre-trial phase,” said the ruling. “This has been the case in particular with regard to the time of the events. This suggests a kind of collective processing of the facts on the basis of which the witnesses formed their perceptions, or at least external influences. In some respects it has been difficult to distinguish between what was based on the witness’s own observations and what was otherwise based on information obtained by the witness. These factors undermine the reliability and relevance of individual reports as evidence.”

While the court was persuaded that Massaquoi, whose testimony played a key role in the conviction of Taylor and a dozen top rebel leaders in the Special Court for Sierra Leone, held very high rank in the RUF, it was not convinced he committed war crimes in Liberia.

The Court’s ruling was almost entirely about inconsistencies in the witnesses’ testimonies. It cited as examples, where some of the witnesses were not exact about key dates and names of individuals who may have carried out crimes. In one instance, witnesses accused Massaquoi of being responsible for mass killings in Kamatahun, Lofa County. In another instance, they attributed the crimes to Marzah.

“It has emerged from several witness accounts that “Zig Zag” Marzah or “Stanley” [another Taylor commander] had been responsible for the burning of people in the Lofa area, especially in Kamatahun.”  

Marzah Denies Allegations

Marzah, now 64 and living in a remote part of his native Nimba County, denies he committed any atrocities.

He claimed to have provided safety for members of the Gbandi tribe, who were allegedly burnt alive in buildings, because, he claimed, his wife was a Gbandi woman. Marzah denied he was in the town when the alleged killings took place.

“It was Benjamin Yeaten [another top Taylor commander known as “Chief 50”] who sent Brigadier General Gourtor, [known as “Idi Amin” after the late Ugandan President], “Butu Lazen” and the late “Busy Boy”. They went to Kamatahun Hassala to carry out those executions,” Marzah alleged.

Yeaten, whose whereabouts are unknown, was mentioned many times by witnesses. They told the court Yeaten was very close to Taylor and coordinated the operations of government and RUF forces. Taylor, who is currently serving a 50-year sentence in a British jail for aiding and abetting Sierra Leone’s civil war, funded the operations of the RUF by giving them arms and ammunitions in exchange for diamonds according to the Special Court. 

Marzah said there were times that both RUF and Taylor’s forces backed up each other, depending on the scale of the attacks they experienced from opponents.

Special Court former Trial Attorney Backs Marzah’s Comments

Marzah’s comments were backed up by Chris Santora, a former Trial Attorney for the UN-backed Special Court for Sierra Leone and on the Taylor trial.

“Whoever really understands well the history of the links between Charles Taylor and the RUF trial knows that top RUF commanders were often in Liberia interacting at many levels with Benjamin Yeaten and Charles Taylor throughout 2000 and 2001,” said Santora.

“The reasons were many not least of which was Taylor’s use of the RUF in his own war in Liberia but also this was when the diamond pipeline was at its peak as the RUF had firm control of the diamond areas of Kono. Many of these RUF commanders including Massaquoi were back and forth frequently through 2001 as they were running diamonds. (sometimes their own side deals others through Taylor) The finding of the Finish District Court which says that Gibril Massaquoi was not anymore traveling at all to Liberia after June 2001 does not accord with the overwhelming evidence I myself have seen. It doesn’t make sense in the larger context of events at that time period,” said Santora.

Marzah Supports a War Crimes Court for Liberia

Once considered a Taylor trusted general, Marzah, dismissed allegations that he betrayed his former boss. But he said he did oppose Taylor by the end. He was  “killing our people slowly,” Marzah said. He blamed Taylor for the murders of a long list of individuals, including Enoch Dogolea, Taylor’s first Vice President and Samuel Dokie, a leading opposition politician with the Unity Party at the time.

Marzah is ranked 66th on a list of 100 most notorious perpetrators recommended for prosecution for gross human rights violations by Liberia’s Truth and Reconciliation Commission. But in the interview he expressed support for a war crimes court and said he was willing to appear.

“I prefer it to be in Liberia,” he said. “There are some wicked people. Some did nothing, some went in the government because they have connections. Some carried out destruction. So, it’s better for the war crimes court to come to sifter all of us. I am willing for it to come. That’s the time we all will explain everything in detail.”

Prosecutors will file a motion to appeal the District Court’s acquittal in coming weeks.

This story was produced in collaboration with New Narratives as part of its West Africa Justice Reporting Project.

Source: Liberia: Key Massaquoi Ally Says Finnish Court Got it Wrong

Nigeria: how 18-yr-old boy killed girl, 12, for money ritual (2014 article)

This is the third posting in a row on ritualistic murders in Nigeria, locally known as ‘money rituals’. All articles were originally published in 2014. On December 20, I posted ‘Nigeria: ritual killings everywhere‘ and on December 21 ‘Nigeria: ‘How I killed, drained teenager’s blood for money ritual’ – Suspect‘. The reason for including the 2014 articles here is to demonstrate that the occurrence of ritual murders in Nigeria is not a recent phenomenon.

In fact, the history of ritual murders in Nigeria is a long one although nobody knows when the first ritual murder was committed or the total number of ritual killings. Nigeria as an independent country exists since 1960. A partial overview of ritual murders since the year 2000 can be found on the website ‘Liberia: Past and Present of Africa’s Oldest Republic, on the page ‘Not only in Liberia – ritual killings in Nigeria.’ The overview includes over 60 ritual murder cases, but it should be emphasized that it does not pretend to be exhaustive.

Warning: Readers are warned that the following article contains a graphic description of a ritualistic act (webmaster FVDK). 

How 18-yr-old boy killed girl, 12, for money ritual

Ikechukwu Friday, the suspect

Published: January 8, 2014
By: Vanguard, Nigeria – Ifeanyi Okolie      

LAGOS — The police in Lagos State, yesterday, said they have arrested an 18-year-old boy, Ikechukwu Friday, who allegedly killed a 12-year-old girl for money ritual.

The suspect, who is currently being interrogated at the State Criminal Investigation Department, SCID, Panti, Yaba, was paraded before newsmen.

According to him, a pastor he asked for money instructed him to kill a young girl and obtain her faeces.

He said the pastor promised him N100,000 if he was able to accomplish the task.

According to him, “I attend a popular church around Ketu Street, Aguda but I live with my parents in Badagry. I just finished secondary school and I have been very broke so I approached the pastor for money but he told me that I should strangulate a little girl.

“He said when strangulating the girl, she would pass out faeces. The pastor said I should obtain the faeces and bring it to him. He said if I could do this, he would give me N100,000.

“So, on December 30, 2013, I approached a young girl, Bose Ogoja. Her mother sells food in Badagry and I usually patronise them, so she trusted me. I told the girl that I wanted to show her something and that she should follow me. So I took her to an abandoned NITEL building and locked the door.

“I pressed her neck tightly and she passed out faeces. I was, however, not able to get the faeces because I was caught before I could escape.”

The suspect, an indigene of Onitsha, Anambra State, pleaded for mercy, adding that this was his first crime.

State Police Public Relations Officer, Ngozi Braide, said the boy was arrested by neighbours in the area and handed over to the Badagry Police Division.

Braide said the pastor, who allegedly gave the boy the instruction, had been arrested and was already cooperating with the police.

While displaying the gruesome picture of the slain girl, Braide said: “He was arrested in an uncompleted building. The security guard manning the building told the police that he saw the boy entering the building with the girl.

“He said a few minutes later, he heard the girl screaming and later saw the boy leaving. The security guard raised the alarm and the neighbours were alerted and they arrested the boy.”

On entering the building, the discovered that the girl was dead.

“The picture of the girl’s corpse shows that the girl was naked and defecated on the floor.”

Source: How 18-yr-old boy killed girl, 12, for money ritual

Africa’s shameful acts of racism: the plight of persons with albinism (PLWA) in Africa

It is not known with certainty how many people in Africa are affected by OCA, which stands for  ‘Oculocutaneous albinism’ (see below). It maybe a quarter of a million, it may be more. What we do know is the plight of persons with albinism. The lack of melanin which brings this condition with it, results in unhealthy effects of ultraviolet radiation exposure. Moreover, widespread superstition causes many wicked people to believe that albino body parts bring wealth and/or power. As a result, persons with albinism are chased, kidnapped, murdered.

The article below contains many examples of these gruesome practices which occur in many African countries. The author, Edmund Zar-Zar Bargblor of the Liberian newspaper, The Daily Observer , is to be commend for drawing attention to these outdated and cruel practices which constitute a serious violation of the human rights of people with albinism and have no place in a modern society. 

Warning: the following article contains graphic details of cruel ritualistic activities (webmaster FVDK).

Some of the protestors with various placards that called on the Liberian Government among other things, increase their budgetary support (Courtesy of Daily Observer, Liberia).

Africa’s Shameful Acts of Racism: The Plight of Persons with Albinism (PLWA) in Africa

Published: December 2, 2019
By: Edmund Zar-Zar Bargblor, The Daily Observer (Liberia),  Webmaster Admin 

Racism is the belief that a particular race is superior to another, and that a person’s social and moral traits are predetermined by his or her inborn biological characteristics.   On the African Continent, we have seen the impact of colonialism and its attributes of racism and discrimination.

The former Apartheid system in South Africa and its institutionalized racial segregation was an extreme expression of European treatments of Africans. The miserable treatment of people living with Albinism by fellow Africans is not only unfortunate, it is shameful.

The condition known as ‘Oculocutaneous albinism’ (OCA) is a genetically inherited autosomal recessive condition and OCA2, tyrosine-positive albinism, is the most prevalent type found throughout Africa. Due to the lack of melanin, people with albinism are more susceptible to the harmful effects of ultraviolet radiation exposure.

The National Institutes of Health reported that about 200,000 Americans are affected; and around the world, it is between one in 17,000 and one in 20,000 people are people living with albinism. However, it is prevalence in parts of Africa, but it is far higher than the global average. People living with Albinism makeup about one in 4,000 people in South Africa and perhaps one in 5,000 in Nigeria. According to a 2006 review published in the journal BMC Public Health, the prevalence in Tanzania is one in 1,400, but this estimate is based on incomplete data. Since Tanzania’s total population is more than 40 million that would suggest an albinism community of about 30,000. A census is underway, however, and the Albinism Association of Tanzania believes the total figure could be more than 150,000.

People living with Albinism suffered in the hands of fellow Africans

The human rights organization Amnesty International quoted the Malawian police’s description of the gruesome murder of Mr. Machinjiri: “About four men trafficked him to Mozambique and killed him. The men chopped off both his arms and legs and removed his bones. Then they buried the rest of his body in a shallow grave.”

There are superstitions in some parts of Africa that albino body parts bring wealth, power or sexual conquest, and that having sex with a person living with the condition of albinism cures HIV and AIDS. Attackers sell albino body parts to witch doctors for thousands of dollars, according to Amnesty International. In Tanzania, some 75 people living with albinism were reported killed between 2000 and 2016.

Also, there have been reports of people living with albinism killings in South Africa; although such crimes are less common there than in Malawi, Tanzania and Burundi. Last February, a South African court sentenced a traditional healer to life in prison for murdering a 20-year-old woman living with albinism.

The Office of the UN High Commissioner for Human Rights (OHCHR), the UN agency that deals with human rights issues reported in 2016 that hunters of people living with albinism sell an entire human corpse for up to $75,000, while an arm or a leg could fetch about $2,000”.

In many African countries, it is sad and shameful the atrocious manner in which people living with albinism are treated; their lives are compounded by “exclusion, stigmatization, and denial of basic rights such as the right to education and health,” according to Amnesty International.  People living with Albinism continue to experience social isolation and stigma which includes name-calling, mockery, and exclusion from certain community activities.

It is reported in Zambia that at least ten people living with albinism are murdered in ritual killings every year.  Some believe their body parts bring wealth or luck. Those born with the genetic condition are calling for an end to this madness. There are more than 25,000 people living with the condition in Zambia.

Madame Janet Kakusa Wonani of Zambia, Founder/President of Light of The World Foundation. She works closely with children with Albinism in Zambia, irrespective of limited financial support.

According to the Albinism Foundation of Zambia (AFZ), Executive Director John Chiti, more than 25,000 persons with albinism in Zambia are currently in need of sunscreen lotion.

In an interview with Africa Renewal, Ms. Ero, said that the albinism situation in Africa, “is a tragedy.” She referred to the 7,000 to 10,000 people living with albinism in Malawi and thousands of others in Tanzania, Mozambique and other countries as “an endangered people”, facing a “risk of extinction if nothing is done.” Tanzanians call people living with albinism zeru, zeru, meaning “ghosts.”

Prevailing Superstitious Mindsets

Superstitious mindsets in some African countries continue to seek murdered for body parts, including infants and babies. Most of the attacks have taken place in Tanzania. Murders and attempted attacks, though in smaller numbers, have also been documented in Burundi, Kenya, Swaziland, Guinea, Nigeria, South Africa, Congo, Zambia, Namibia, Ivory Coast, and Burkina Faso.

The Converson.com conducted research and looked at media reports published between 2008 and 2011 on albinism and murders in Tanzania. It published a data set of 563 media reports in both English and Swahili from Tanzanian national newspapers.

The data showed that the Tanzanian press portrayed and explained violent attacks against persons with albinism in four ways. They were:

  • criminal activity,
  • cultural practices,
  • a socio-economic phenomenon,
  • a human rights issue.

Ms. Kway-Geer, the first Member of Parliament in Tanzania with albinism described her individual testimonials, first-hand accounts of difficulties as:

“When I was at primary school, people used to laugh at me, tease me – some didn’t even like to touch me, saying that if they touched me they would get this color. People used to abuse me on the road when I took the buses to school. They would run after me – crowds of kids following me – shouting ‘zeru, zeru’. (zeru, zeru, is a derogatory term).

Recommendations

The Conversation.com has identified the following recommendations.

  1. There is an urgent need to address the violence faced by this vulnerable group. Public health awareness is an important first step.
  2. Adequate health services for skin and vision disabilities should be prioritized.
  3. Putting out messages that counter the stigma against people living with Albinism is also important, as is access to education.
  4. Interventions must consider Albinism’ human rights. For example, putting children with albinism in camps may protect their right to life and security,but it restricts their rights to freedom of movement, and family life.

In addition, African Governments should seriously advocate against harmful practices against people living with albinism.  State parties should take all appropriate measures and offer support and assistance to victims of harmful practices, including legal sanctions, education, and advocacy campaign to eliminate harmful practices perpetrated on persons with albinism, such as witchcrafts, abandonment concealment, ritual killings, etc.

Conclusion

One thing for sure, the people living with Albinism did not create themselves; they were created in the same way you and I were created by the God who doesn’t make a MISTAKE. Their birth process is the same as you and me! Their mothers’ carried them for nine (9) months in their wombs before giving birth to them.

Who are we – be it an individual or government to decide that they should not live because they are different? Did God ask he needs our HELP to make His decision? The Almighty God does not need the assistance of mortal humans to run his affairs. The actions of those individuals perpetuating violence against persons suffering from albinism are no different than King Leopold II of Belgium, Adolph Hitler of Germany, Napoleon Bonaparte of France, and White racists today.

In Genesis 1:31(NIV): “God saw all that he had made, and it was very good…” God himself said it was Good, NOT bad. God doesn’t create anything UGLY! So, why individuals, including governments, are killing these innocent people? In addition, 1 Thessalonians 5:22 instructs us to “Abstain from all appearance of evil.” Accordingly, the GENOCIDE against these poor innocent people must be STOPPED!

Now, take a closer look at the beautiful tapestry of the people living with Albinism provided here. The question that readily comes to mind is any of you better looking than the people living with Albinism provided in these photos? I DOUBT IT! Therefore, let the persecution and killing of people living with Albinism STOP before the wrath of God descends upon us.

As Africans, it is embarrassing to read or hear that other Africans are discriminated against due to their race. Racism is contrary to God’s plan for humanity. The divisions we face today in contemporary Western nations are due to Race, the color of one’s skin or ethnic background.  And obviously, this perception is not part of God’s plan.

The Albinism Society of Kenya held a Mr. and Miss Albinism beauty pageant in Nairobi to support those with the hereditary condition. (https://www.bbc.com/news/in-pictures-46439699).

In the words of Maya Angelou: “We, the black people, the most displaced, the poorest, the most maligned and scourged, we had the glorious task of reclaiming the soul and saving the honor of the country. We, the most hated, must take hate into our hands and by the miracle of love, turn loathing into love. We, the most feared and apprehensive must take the fear and by love, change it into hope. We, who die daily in large and small ways, must take the demon death and turn it into life.”

Indeed, Children living with albinism in Africa are our brothers, sisters, daughters, and sons, let us protect them always, they are all God’s children as well.

Source: Africa’s Shameful Acts of Racism: The Plight of Persons with Albinism (PLWA) in Africa

Africa Map

A CHIEFTAINCY DISPUTE AND RITUAL MURDER IN ELMINA, GHANA, 1945–46

The Journal of African History (Volume 41, Issue 2, July 2000,  pp. 197-219)  contains a very interesting article on a chieftaincy dispute and ritual murder in the British colony of Gold Coast, 1945. I do not present the entire article here for copyright reasons. However, I found it relevant enough to include the abstract of the article here, also as a kind of appetizer. Interested readers are referred to the source.

Also see my September 14, 2019 posting (webmaster FVDK).

Author: ROGER GOCKING

Abstract:

Between 6.30 and 7.00 a.m. on Monday morning, 19 March 1945 the body of a young girl of ten was found on the beach a short distance from the town of Elmina at a popular bathing spot known as Akotobinsin. According to the coroner, she had been dead for between 24 and 48 hours. There was no water in her lungs or stomach which indicated that she had not died by drowning. Instead, her upper and lower lips, both cheeks, both eyes, her private parts and anus, and several elliptical pieces of skin from different parts of her body had been removed. Many of these wounds exposed large blood vessels and the coroner concluded that ‘death was due to shock and hemorrhage’.

She was identified as Ama Krakraba who had been missing since the evening of Saturday, 17 March. Her frantic mother had immediately suspected foul play and had confronted Kweku Ewusie, the Regent of the Edina State, who was later accused of having ‘enticed’ the young girl to the third floor of Bridge House, where he lived, ‘by the ruse of sending her out on an errand to buy tobacco’. There she had been murdered so that her body parts could be used to make ‘medicine’ to help the Regent’s faction win a court case that was critical for their political standing in Elmina.

On the 24 March, after a preliminary investigation, the colony’s attorney-general brought charges of murder against Kweku Ewusie and four others from Elmina: Joe Smith, Herbert Krakue, Nana Appram Esson, alias Joseph Bracton Johnson, and Akodei Mensah. They were tried at the Accra Criminal Assizes from 16 May to 2 June, found guilty of first degree murder and sentenced to be hanged.

The West African Court of Appeal turned down their appeal on 28 June 1945 as did the Privy Council on 14 January 1946. On 1 February 1946, Kweku Ewusie, Joe Smith and Herbert Krakue were hanged at James Fort in Accra, and on 2 February, J. B. Johnson and Akodei Mensah met the same fate.

Source: A CHIEFTAINCY DISPUTE AND RITUAL MURDER IN ELMINA, GHANA, 1945–6

Amnesty International: “End violence against people with albinism in Malawi” (2018)

This report is a follow-up to the 2016 report “We are not animals to be hunted or sold’”: Violence and discrimination against people with albinism” and is based on visits conducted in 2017 as well as follow-up interviews and desktop research.

Published: 2018
By: Amnesty International 

End violence against people with albinism in Malawi – Towards effective criminal justice for people with albinism in Malawi

Introduction

Violence against people with albinism in Malawi decreased soon after Amnesty International published its 2016 report “We are not animals to be hunted or sold’”: Violence and discrimination against people with albinism. 

However, since the report was published in 2016, there was a resurgence in attacks, with four more people with albinism being killed in Malawi since January 2017. That report recorded 69 cases involving crimes related to people with albinism, comprising 18 cases of people killed, five abducted and missing, between November 2014 and May 2016. In February 2018, a joint report by the Malawi Police Service and the Ministry of Justice and Constitutional Affairs revealed that the number of reported crimes had increased to 148, including 14 cases of murder and seven attempted murders since November 2014 (note 1). 

In May and June 2017, an Amnesty International delegation visited Malawi and met with civil society, victims and government officials from the Ministry of Gender, Children, Disability and Social Welfare, Ministry of Justice and Constitutional Affairs, the national prosecuting authority, the Chief Justice and other members of the judiciary and the police. 

This briefing is a follow-up to the 2016 report and is based on visits conducted in 2017 as well as follow-up interviews and desktop research. The briefing focuses on the current resurgence in attacks against people with albinism, stemming from an atmosphere of prejudice and a lack of understanding of the condition. The problem is exacerbated by inadequate resources to deal with crime, leading to a culture of impunity. The briefing analyses the causes of recurring attacks and the government’s response, and identifies gaps in the criminal justice system. 

It also assesses the progress made in Malawi towards the protection of the right to life and security of people with albinism. 

Background

The UN noted that from 2000 to 2013 it had received 200 reports of ritual attacks on people with albinism across 15 African countries (note 2). Since November 2014, however, an unprecedented wave of killings and other human rights abuses including abductions and robberies against people with albinism has swept through Malawi. Similar attacks have occurred in neighboring Mozambique. People are targeted for their body parts in the belief that they contain magical powers. The current population of people with albinism in Malawi is estimated at between 7,000 and 10,000, representing a ratio of 1 in every 1800 persons (note 3).

Between June and December 2016, Malawi experienced a seven-month respite from attacks and killings, believed to be because of awareness brought by the launch of the Amnesty report, the public condemnation of the attacks by President Mutharika and other senior government officials. This was broken in January 2017 when Madalitso Pensulo, a teenage boy with albinism, was killed in Mlonda village under the Nsabwe Traditional Authority in Thyolo District. In February 2017, Mercy Zainabu Banda, a 31-year-old woman with albinism was found murdered in Lilongwe with her wrist, right breast and hair removed. Two brothers were stabbed in Nsanje in March 2017, amid several attempted abductions or killings. Cases of verbal insults, threats and robbery of graves containing the remains of persons with albinism have also been recorded. Women and children with albinism are particularly vulnerable to abductions and killings by criminal gangs because they are seen as easy targets. According to the UN, suspected perpetrators operating as gangs or individuals can gain up to US$75,000 for the sale of a full set of body parts (note 4).

Notes:

Note 1:
Joint Docket Tracing Exercise Report for Cases of Persons with Albinism in Malawi. This is a Joint report by the Malawi Police Service, Ministry of Justice and Constitutional Affairs. It was funded by the UNDP with technical assistance from UNICEF.

Note 2:
www.ohchr.org/EN/HRBodies/HRC/RegularSessions/…/A_HRC _24_57_ENG.doc Report on Albinism, UN Office of the High Commission for Human Rights, 2013

Note 3:
Amnesty International, ‘We are not animals to be hunted or sold’: Violence and discrimination against people with albinism (Index: AFR 34/4126/2016)

Note 4:
http:/news.un.org/en/story/2016/03/525042-witchcraft-beliefs- trigger-attacks-against-people-albinism-un-expert-warns 

Continue reading the 24 pages report: see source (below) 

Source: End violence against people with albinism – Towards effective criminal justice for people with albinism in Malawi



Why are albinos being murdered in South Africa?

Fortunately, I am not the only one worried or angry about the mutilating and murdering of people living with albinism in sub-Saharan Africa. We have people like Anas Aremeyaw Anas, the famous Ghanaian undercover reporter, Deprose Muchena, Amnesty International’s Regional Director for Southern Africa, Overstone Kondowe, director of the Association of People with Albinism in Malawi, Richard Rooney in Swaziland, Kassim Kazungu, President of the organization Albinos without Borders in Burundi (‘Association Albinos sans Frontières de Burundi’) and – last but not least, the people running Under The Same Sun, an organization fighting for the rights of Persons with Albinism in Tanzania, headed by Peter Ash. And there is Tom Head.

I read his piece on ‘why albinos are being murdered in South Africa’ and immediately felt the need to share it with you, the reader of this blog on ritual killings in Africa. Tom Head is, according to his own writing, a 26-year old writer and English Teacher. ‘British by birth, South African by heart. His wife is definitely his better half. Known to follow rubbish sports teams. Writes mainly about current affairs, politics and sport.’ Unquote. Judge for yourself whether I took the right decision to include his article on this site. His article dates from the end of March, this year. Thanks Tom for your precious contribution!

A luta continua – the struggle continues!

Why are albinos being murdered in South Africa? 

TOPSHOT – An albino model wearing a creation waits to access a private lounge during the fashion show at the 2017 Durban July horse race in Durban, South Africa, on July 1, 2017.

Myth and superstition threaten the lives of one of society’s most marginalised groups.

Published: March 29, 2018
By: Tom Head

In 2018, it goes without saying that no-one should be fearful of their lives because of what skin colour they were born with. However, this is very much a reality for albinos in sub-Saharan Africa.

The UN state that people who live with albinism are treated “more like ghosts than humans”*, following years of ostracisation and a general lack of public understanding. Feeling marginalised by society is one thing. But being murdered because you’re different is a whole other, heartbreaking issue.

What causes albinism?

Albinism is hereditary. It doesn’t have to be passed on directly from an albino parent, but the mother or father must be a carrier of the gene for a child to inherit the condition.

When the human body fails to produce enough melanin, it affects the colourisation of the skin and its pigmentation. Around one in 20 000 people worldwide are albino.

Why are albinos murdered?

Their persecution is almost entirely based on myth and superstition. Witch doctors operating in southern Africa believe their body parts possess magical powers. Some think that possessing their limbs can ensure better health, and will bring good luck to the owner.

The idea is beyond ridiculous, but it is ultimately tragic. On the other side of the coin, some witch doctors also teach the idea that albinos are cursed. The crackpot theories range from the ideas that they are trapped spirits, to being the living souls of colonialist invaders.

Those living with albinism are also at risk of sexual assault and rape. The falsely-believed notion that having sex with an albino can cure HIV / AIDS is not a real scientific fact, but it is a real, terrifying threat.

Where is it most dangerous for albinos to live?

Malawi has reported “at least 18” murders of albino citizens since 2014. However, Tanzania is where the most murders occur, and that’s due to the sheer size of their albino population. It’s estimated around 7,000 people live with albinism in the country.

According to a UN report, nearly 80 albino Tanzanians have been killed since 2000. It’s reported that albino body parts can fetch “up to $75 000” on the black market.

Albinos killed in South Africa

Violence against albinos has never matched the same levels seen north of Mzansi. However, there have been some high profile cases in Mpumalanga this month that have forced South Africa to confront a horrifying reality.

A traditional healer who allegedly killed two children with albinism appeared in a Witbank court last month. Following that, the grave of an albino local was dug up in Pienaar near White River: His hands and right foot had been cut off.

Police in Mpumalanga have vowed to step up their attempts to protect the albino community. General Mondli Zuma stated this week that the “barbaric act” of dealing in body parts has to be stopped.

Misinformation and lies should never result in the death of a human being. But when they are systematically pedalled to target one specific community, something drastic has to change. Albinos can no longer be treated as ghosts, rather than people.

* – Report of the Office of the United Nations High Commissioner for Human Rights.

Source: Why are albinos being murdered in South Africa?

Ritual killing: shocking revelations by Gabon footballer Shiva N’Zigou

International football player Shiva N’Zigou

Published: August 17, 2018
By: Sputnik International / Africa news

International football player Shiva N’Zigou, who at some point played at the French club Nantes noted that his mother had been killed in a ritual act for him.

In a video, reposted by the Le Chronique du Gabon YouTube channel and apparently first released by a local television channel, former Gabonese forward Shiva N’Zigou addresses the general public revealing his mother was killed for the sake of his football success.

According to Shiva, his father committed the horrendous act as a ritual killing “in the name of his business prosperity,” namely to keep the money his son earned to himself, so that Shiva could then make further progress in football. According to Shiva, the financial aspect had been an issue in the family.

The footballer separately noted that at the beginning of his sports career, his parents faked his ID, changing his name and reducing his age by five years.

Shiva also provided a couple of saucy details about his personal life, saying he had had relationships with men, one of whom he reportedly dated for a year, as well as had “rapports,” or liaisons with his aunt and sister during some religious festivities.

N’Zigou played for multiple football clubs, including French FC Nantes, and rounded off his career in 2016. The player partook in 24 matches as part of the national Gabonese squad from 2000 to 2008, netting five goals. N’Zigou is believed to have been the youngest player in the African Cup championship, reportedly making his debut at the age of 16.

Source: Incest, Ritual Killing: Shocking Revelations by Gabon Footballer Released Online

Related article: Football. Les terribles confessions de l’ancien Nantais Shiva Star N’Zigou
Translation: Football. The awful confessions of former FC Nantes player Shiva Star N’Zigou

Published: August 17, 2018, 4:39 PM
By: Ouest France

L’ancien joueur international espoir gabonais Shiva Star N’Zigou, formé à Nantes, s’est confessé sur les dérives du football dont il a été victime dans sa vie.

Il y a des histoires qui font froid dans le dos, celle de Shiva Star N’zigou en fait incontestablement partie. Dans une vidéo publiée sur YouTube où on a du mal à le reconnaître, le joueur formé à Nantes et ancien international espoir gabonais s’est confié sur les zones d’ombre de sa carrière de footballeur lors d’une cérémonie religieuse. Et le moins que l’on puisse dire c’est que le joueur avait le cœur lourd.

Un âge falsifié

C’est une pratique malheureusement répandue dans le monde du football africain même si elle peut paraître un peu clichée. L’ancien canari avoue dans sa confession filmée que son âge a été falsifié en avançant sa date de naissance, de quoi le vieillir de 5 ans. La raison : mieux réussir dans le football. Très vite repéré à l’âge de 14 ans par le SCO d’Angers alors qu’il évolue encore dans son pays natal, Il terminera meilleur buteur des U15 nationaux du SCO, et pour cause il avait 5 ans de plus que ses coéquipiers et adversaires. Il est notamment le plus jeune joueur à avoir disputé une CAN et avoir inscrit un but lors d’une CAN. Dans sa confidence le joueur admet entre autres que son vrai prénom a été modifié à son arrivée en France, le Gabonais s’appellerait en vérité Shiva, nom tiré du spiritueux Chivas.

Déviances sexuelles effroyables

Le Gabonais de naissance en a plus sur le cœur que ce simple aveu et délivre un véritable récit aussi poignant qu’effroyable, qui a au moins le mérite d’une sincérité que peu oseraient avoir. L’ancien footballeur hésite tout en précisant à son auditoire que « c’est délicat » de dévoiler ce qu’il s’apprête à raconter. L’homme, aujourd’hui âgé de presque 40 ans aujourd’hui, dévoile qu’il a dû avoir des relations sexuelles avec sa tante quand il était « plus jeune ». Rien que cet aveu laisse de marbre mais l’homme continue et explique « qu’il a reproduit ces rapports avec sa sœur », faisant comprendre en substance qu’il a eu des rapports sexuels avec sa propre sœur. Partagé entre la sincérité et la noirceur de ses propos, la vidéo continue et l’effroi de ce qu’il a à confesser aussi, de mal en pis. « Après j’ai eu à coucher avec un ami à moi ». On peut donc comprendre selon la tournure de sa phrase que l’acte n’était pas consenti et s’il n’y a pas plus de précision sur le contexte de cette relation on pourrait en déduire qu’il a été contraint et forcé.

Mère sacrifiée

C’est sûrement le point d’orgue de son horrible récit. L’ancien footballeur avoue que sa mère a été sacrifiée. En cause : les discordes créées par les rentrées d’argent provenant des nombreux contrats qu’il a signés. Selon lui son père aurait tout bonnement tué sa mère afin de garder l’argent pour lui seul sous prétexte de vouloir lui « accoler son esprit » pour qu’il réussisse encore mieux sa carrière. Quand on dit que l’argent rend fou…

Impossible de ne pas sortir ému de ce récit, bien que très glauque. Il faut souligner le courage qu’il lui a fallu pour confesser de tels actes qui relèvent de l’horreur pour le commun des mortels mais qui auront peut-être le mérite de délier les langues si de telles pratiques sont monnaie courante.

Source: Football. Les terribles confessions de l’ancien Nantais Shiva Star N’Zigou

More:

Mère sacrifiée, inceste, papiers falsifiés… l’effroyable confession de l’ancien Nantais Shiva Star N’Zigou
RMCSport.BFM https://rmcsport.bfmtv.com , August 17, 2018

Ancien joueur de Nantes, Gueugnon ou encore Reims, Shiva Star N’Zigou a fait une effroyable confession lors d’une cérémonie religieuse. Le Gabonais révèle notamment que sa mère a été tuée par son mari pour des raisons d’argent liées au football.

Si vous suiviez la Ligue 1 au début des années 2000, son nom vous dit sans doute quelque chose. Joueur de Nantes entre 1998 et 2005, puis passé ensuite par Gueugnon et Reims, jusqu’en 2010, Shiva Star N’Zigou refait parler de lui. Et cela fait froid dans le dos. Lors d’une cérémonie religieuse filmée, on voit l’ancien international gabonais se confesser en public au sujet de son passé et de sa famille. Et révéler des choses effroyables.

“Ma mère est décédée par rapport à mon football, elle a été sacrifiée en fait, a-t-il déclaré. Parce que j’ai signé beaucoup de contrats et que ça ramenait beaucoup d’argent à la famille, ça amenait des discordes. Et mon père, pour garder tout l’argent pour lui, a décidé de sacrifier ma mère pour que son esprit me soit accolé et que je réussisse encore plus dans le football. Et c’est ce qui a été fait. Mon père me l’a dit en songe. Moi je n’étais pas d’accord, j’avais refusé, mais malheureusement ça s’est fait. (…) Pour le Seigneur, on a participé, donc le sang de ma mère est tombé sur moi. Donc je demande pardon au Seigneur.”

“J’ai eu des rapports avec ma tante, je les ai reproduits sur ma soeur”

L’ancien international gabonais a aussi révélé que ses papiers et sa date de naissance avaient été modifiés et qu’en réalité, il avait “cinq ans de plus”, soit 39 ans au lieu de 34. N’Zigou a aussi révélé des pratiques incestueuses lors de son enfance. “Quand j’étais plus jeune, j’ai eu des rapports avec ma tante, a-t-il confessé. Je les ai reproduits sur ma sœur”. “J’ai aussi couché avec un ami à moi, un homme, a-t-il poursuivi. J’ai aussi eu une autre relation de longue durée avec un homme, qui était aussi un ami à moi.”

And:

Incest and spiritual sacrifice: the shocking story of Shiva N’Zigou
OneFootball, August 19, 2018