Ritualistic activities and ritual murders seem to be on the rise in Ghana. Yesterday I referred to some recent cases. However, ritual killings are nothing new in this West African country, as the Ghana Web article of August 29 (presented below) illustrates.
Regrettably,, most links to the articles on ritual murders of the 2006-2012 period have disappeared (it is precisely for this reason that I’ve changed methods for the present site and have decided to include on this site a copy of the articles mentioned (‘copy-paste’) – while of course including a reference to the source and the author of the article(s).
Soon here, on this site, more on recent developments in the ongoing trial of the accused ritual murderers in the Kasoa ritual murder case, two teenagers (webmaster FVDK).
Ritual killings for human parts: these cases have shaken Ghana since the 1980s
Published: August 29, 2021 By: Ghana Web
The 1980s killings:
Charles Ebo Quansah, The Strangler The following two sections report on a notorious serial killer and not on ritual murders and have for this reason been deleted by the webmaster (FVDK).
More on these ritual killings in tomorrow’s posting (FVDK).
The following plea to end ritual killings focuses on children who are targeted in numerous countries in Sub-Saharan Africa. Vulnerable, innocent children are mutilated and murdered by ruthless and criminal people who want to increase their wealth, health, power or reputation – by all means. The Nigerian author of this article, which dates from 2016 but could have been written yesterday, OmoTola Omolaya, specifically mentions a number of countries notably Botswana, Eswatini (formerly known as Swaziland), Côte d’Ivoire (Ivory Coast), Liberia, Namibia, Nigeria, Uganda, South Africa, Tanzania and Zimbabwe.
I don’t know the author’s reasons to limit himself to aforementioned countries. In each and every African country where ritual murders are committed, also children die at the hands of unscrupulous murderers who very often get away with their ugly crimes.
However, I fully agree with his conclusion: African governments need to act!
Warning: the following article contains graphic details which may shock the reader (webmaster FVDK).
It’s time for Africa to protect its children from the web of ritual killings
In 2011, BBC did a documentary on witch craft and ritual killings in Uganda and one of the gory stories was about a three-year old boy found in the outskirts of Uganda lying in a pool of blood. His penis had been cut off by ritualists and he was rushed to the hospital to save his life. While speaking with a BBC correspondent, even though the parents are advocating for the ban of witchcraft in the country, the mother is more concerned about her son’s future. She said, “every time I look at him, I ask myself how his future is going to be as a man without a penis. Also I wonder what the rest of the community is going to look at him with a private part that looks like that of a female.”
Like the little boy, a lot of children have fallen victim to kidnappers and ritual killers. Due to their vulnerability, they are easily abducted on their way to school or heading to fetch water. These children, considered pure, are sacrificed by witch doctors to appease ‘the gods’ and bring a myriad of solutions which include wealth, good health, and fertility among others. Hearts, ears, livers and genitals are considered as key ingredients of the rituals.
Although the BBC documentary was released in 2011, not much has changed in Uganda. Very recently, six cases of mutilation and murder of children were reported by a charity organization during the recent Ugandan elections. The Kyampisi Childcare Ministries (KCM), a charity that cares for survivors of attempted child sacrifice, reported that children were used as good luck sacrifices during this period in order to bring wealth and power. Though Moses Binoga, coordinator of the anti-trafficking task force at the interior ministry, did not confirm KCM’s report, he agreed that children had been reported missing in the election period.
This shocking revelations show that it is now unsafe to be a child in Africa. Ritual killings is not peculiar to Uganda, it takes place in other African countries such as Liberia, Tanzania, Nigeria, South Africa, Zimbabwe, Namibia, Botswana and Swaziland. The repeated occurrences of these killings without a penalty is a blatant violation for the African Charter on Human and People’s Rights. According to this charter, an individual is entitled to respect for his life and integrity of his person. However, disrespect for a person (children) life thrives in several African country.
Why ritual killings are still prevalent in Africa:
Ritualists are often patronized by the rich and wealthy
In Tanzania, children with albinism are targeted for sacrifices by witch doctors who gets paid by politicians to be successful in their election bids. Also, the Center for Human Rights & Humanitarian Law reports that in Swaziland and Liberia, politicians allegedly commission ritual killings to improve their odds in elections. The same pattern obtains in Uganda as well, where the wealthy pay witch doctors in a bid to expand their fortunes. In Ivory Coast, (where the rate of child abduction is so high that the UNICEF had to intervene) there are speculations that ritual killings by corrupt businessmen and politicians used body parts in ceremonies to confer supernatural powers.
Superstitions, culture and religion.
Africa is still entrenched in dogmas, myth and belief in magic. There is still a prevalence of confidence in charms and witch craft which has been handed down since time immemorial. Ritual killings are culturally acceptable in some parts of South Africa, therefore, the practice is not usually reported by community members. Occultism and other forms of religion permit ritual acts to appease the gods, abate misfortune and seek supernatural help. Many also perform these rituals out of fear of unpleasant spiritual consequences if they falter.
The web of culture, religion and superstition often results in an ethical conflict between protection of human rights and respect for the beliefs and practices of other cultures.
Not many have been convicted of crimes associated with ritual killings in Africa. Due to the coat of secrecy surrounding ritual killings, it makes it difficult to hold the responsible parties accountable and liable for their unlawful actions.
A part of the Goal 16 of the Sustainable Development Goals by the United Nations says that the countries should:
Significantly reduce all forms of violence and related death rates everywhere
End abuse, exploitation, trafficking and all forms of violence against and torture of children
Children are the most vulnerable in any society and it is the duty of leaders all around the world to provide a safe haven for its young. Africa needs to stop neglecting the safety of these innocent children. Its leaders should enact laws that protect them from gruesome murders that cut their lives short even before their prime.
It is time to enforce the African Charter, because although it permits religious practices, it does not favor jeopardizing a human life (under which ritual killings fall). African governments need to hold those responsible for taking human lives accountable. It is time for Africa to protect its children.
Incredible news comes to us from Uganda and – maybe even worse – it is not even NEW news. This has been going on for years. According to the 2013 Child Sacrifice and Mutilations report, one child is sacrificed every week. A human sacrifice!
Recently, we have noted a surge in the frequency of ritual murders in Uganda. Read the article below. One wonders why the Ugandan law enforcement authorities do not step up efforts to wage war on the traditional healers who are allegedly implicated in this repulsive practice which thrives where ignorance and superstition rule (webmaster FVDK).
Why Kayunga is an epicentre of human sacrifice, murders
Published: March 26, 2020 By: Daily Monitor – Fred Muzaale
Residents of Kakoola Village, Kitimbwa Sub-County, Kayunga District are recovering from shock they suffered after one of their own was beheaded last week.
Tarsis Mutesasira, 60, was beheaded on March 17 and his head taken by unknown assailants.
Residents discovered Mutesasira’s torso lying in a pool of blood in the bedroom. A week later, police are still hunting his killers.
On the fateful day, neighbours say the deceased, who lived alone in his small house, spent the entire day in his garden tending to his crops.
Preliminary police investigations indicate that Mutesasira murder was an act of human sacrifice and two traditional healers have since been arrested to help police with investigations.
Both suspects practise their trade in Kitimbwa Sub-county.
Mutesasira’s murder is one of the several acts of human sacrifice cases that have occurred in r Kayunga District about 60kms from Kampala city.
Mr Isaac Mugera, the officer in-charge of the criminal investigations in Kayunga District, says they do not know why Kayunga continues to register many cases of murders linked to human sacrifice.
He, however, says the big concentration of traditional healers in the district could be the cause of such increasing acts.
“There are more than 200 traditional healers in this district and our preliminary investigations revealed that many are fake, which could be the reason they engage in unlawful acts,” Mr Mugera says.
He adds: “We have tried to register all the native doctors in the district with a view of weeding out the fake ones but it seems we have not yet succeeded.”
Similar incident Mr Mugera cites a September 2018 incident when traditional healer Owen Ssebuyungo, 27, a resident of Kisoga Village in Nazigo Sub-county, Kayunga District was arrested on charges of human sacrifice.
Security operatives recovered five bodies from his shrine. The bodies were recovered from shallow graves each containing a Shs5,000 note.
The suspect is on remand at Luzira prison and hearing of the case at Mukono High Court is ongoing.
Mr Mugera adds that given the strategic location of the district, wrongdoers from Nakasongola, Kamuli, Luweero, Mukono and other neighbouring districts find it easy to hide in the area and commit such heinous acts.
“It is surprising that many people go to traditional healers when they fall sick, even when their ailments can be treated by medical personnel,” he says.
Mr Mugera reveals that since this year began, police have recorded a total of nine murder cases.
He, however, explains that two of these are suspected to have been acts of human sacrifice.
Last year, a total of 35 murder cases were registered in the area while 29 murder cases were recorded in 2018.
“As police, we have been successful in prosecuting the suspects in most of these cases because there is overwhelming evidence to pin them,” Mr Mugera notes.
Mr Tom Sserwanga, the Kayunga District chairperson, says acts of human sacrifice are rampant in the greater Mukono area that includes Buikwe, Mukono, and Buvuma districts.
“Many people in these districts believe in witchcraft and when they fall sick, they go to witch doctors for treatment,” Mr Sserwanga says.
According to the 2013 Child Sacrifice and Mutilations report, one child is sacrificed every week compared to the seven cases of child sacrifice reported to Uganda Police in 2011. The report adds that people carry out human sacrifice seeking wealth and fortune, among others.
The Kayunga District traditional healers’ association chairperson, Mr Badru Ssemisambwa, however, dismisses the claims that traditional healers are involving in acts of human sacrifice.
“No genuine traditional healer can kill a person. Those who murder people are fake and only masquerade as healers to make money,” Mr Ssemisambwa says.
He says they have in the past three years cooperated well with police to arrest and prosecute quack traditional healers but many others keep joining the trade.
“We are planning a fresh registration of all traditional healers and those without proper documents will be arrested and prosecuted,” Mr Ssemisambwa says.
Way forward The Kayunga Resident District Commissioner, Ms Kikomeko Mwanamoiza, says they are working with local leaders and security organs to wipe out the vice.
Ms Mwanamoiza expressed concern over the rampant acts of human sacrifice in the area, adding that there is need to sensitise residents.
“ It is a pity that a big number of people spend most of their time visiting shrines and some are forced to part with their hard-earned money in the name of pleasing their gods,” she says.
Background Call for regulation. The number of traditional healers who engage in criminal acts are increasing by the day, not only in Kayunga but in other districts too.
Several local leaders in many districts in central region have on several occasions urged Parliament to regulate activities of traditional healers, accusing many of duping their gullible clients.
Jailed. The High Court sitting in Mukono in 2018 handed a 40-year jail term to a man and his daughter-in-law after finding them guilty of human sacrifice.
In February last year, police in Luweero District with the help of residents stormed shrines belonging to a prominent traditional healer in Butiikwa Village, Kikyusa Sub-county in Luweero District and set nine of the ablaze, after he was accused of killing a resident in a suspected ritual murder.
When police confronted the traditional healer in a bid to search his shrines, he put up strong resistance but was overpowered.
Police found a mutilated human body and hundreds of human bones from eight shallow graves.
During interrogation at police , the suspect said his accomplices took a adult male to his shrine for ritual sacrifice.
In March 2018, police recovered a headless body dumped at Kalongo Miti Cell, Kizito Zone in Luweero Town Council.
The ritualistic infanticide practiced by the Kara, Banna and Hamar tribes of southern Ethiopia is as old as their cultures. The Kara, Banna and Hamar are not the only ethnic groups in Sub-Saharan Africa (SSA) that kill ‘cursed’ or ‘mingi’ infants. Also in e.g. Ghana, Burkina Faso, Benin and Nigeria tribal elders decide that the well-being of their clan or ethnic group is best served by the killing of young, innocent and often defenseless life – and I am certain that infanticide is practiced in more SSA countries.
As with other ritualistic killings (murders!), superstition ‘is the root of all evil’. Ignorance, superstition, AND the lack of law enforcement keeps this ugly practice alive. Let’s all work hard to eradicate these practices from society. Today is 2020. We’re living in the 3rd millennium!
I highly recommend the article below. CNN is to be commended for its publication! (webmaster FVDK)
Is the tide turning against the killing of ‘cursed’ infants in Ethiopia?
Published: November 5, 2011 By: CNN – Matthew D. LaPlante
His top teeth came in before his bottom teeth. That is how elders of the Kara tribe determined that a healthy baby boy needed to be killed.
The child was “mingi” — cursed, according to their ancient superstitions. With every breath, they believed, the boy was beckoning an evil spirit into their village.
Murderous though it was, the decision to kill the boy was the easy part. It was the sacrifice of one infant for the good of the entire tribe — a rite that some of the elders had witnessed hundreds of times throughout their lives in Ethiopia’s remote Omo River Valley.
The tribe’s leaders were less certain of what they should do about the boy’s twin brother, who had died of sickness shortly after birth. After some debate, including a pensive examination of a goat’s intestines, they decided the dead child must have been mingi, too.
So they dug up the corpse, bound it to the living boy, paddled a canoe into the center of the Omo River and threw them both into the murky brown water.
That was five years ago — a time before many outside of this isolated basin had ever heard of mingi.
Today, nudged out of acquiescence by a slow-growing global condemnation of the ritualistic infanticide practiced by the Kara, Banna and Hamar tribes of southern Ethiopia, regional government officials have begun to take action — threatening prison for those complicit in mingi killings.
Meanwhile, a small band of Banna Christians has taken it upon itself to give sanctuary to the mingi children of their tribe; an enlightenment among some young and educated tribesmen of the Kara has spawned an orphanage for the condemned; and global Samaritans, drawn by the plights of these defenseless children, have offered money and adoptive homes.
The combined efforts have saved scores of children.
But none of the interventions has brought an end to the deep fear that stokes the slaughter. And so it is estimated by some government officials, rescue workers and village elders that hundreds of children are still being killed each year, by drowning, suffocation and deliberate starvation.
‘All the people’ Bona Shapo steers a dugout canoe through crocodile-infested waters, guiding the craft ashore where the Omo River bends at the bottom of a crumbling precipice near the tiny stick-and-thatch village of Korcho.
The sun is setting into the ravine. Across the river, a troop of colobus monkeys whoops and howls, stirring a flock of gangly marabou storks from their perches on a stand of flat-topped acacia trees.
“This is where they do it,” says Bona, who stood upon these same muddy banks on the day the twin boys were thrown into the river. “Sometimes they take the babies out in a boat. Other times, they just take them to the edge of the water and throw them in.”
The mingi rites of the Kara are slightly different from those of the Banna, which are, in turn, different from the Hamar. But common among all is a profound fear of what might happen if the killings were to stop.
There has been little academic scholarship on the subject, but some observers have speculated that it might have started many generations ago as a way to purge people who are more likely to become a burden or who cannot contribute to the propagation of their people. That might explain why children who break a tooth or injure their genitals are among those singled out for death. Others are killed because they are born out of wedlock or to married parents who have not completed a ceremony announcing their intention to have children — a brutal enforcement, perhaps, of the deep-rooted duty that members have to the tribe first, their family second.
As far as the Kara elders are concerned, these rules are as old and unyielding as the Omo River — and every bit as crucial to their survival. Allowing a mingi child to live among the Kara, they believe, could cause the rains to stop falling and the sun to grow hotter.
“If they have the mingi, there will be no water, no food, no cattle,” Bona says. “But when they throw the baby away, everything is good again.”
Elders bitterly recall times in which their sympathy for mingi children prevailed over their fear. They believe that heedlessness cost the tribe most of its cattle and many of its members. Today, Kara leaders say, a more respectful adherence to the brutal obligations of their beliefs has allowed their tribe to thrive.
“So yes, it is sad, but we are thinking about the village, the family, all the people,” Bona says. “We tell the parents, ‘don’t cry for your baby, because you will save everyone. You can always make another baby.’ ”
‘No other option’ She wasn’t permitted to nurse him, hold him or even see him. But Erma Ayeli still clings to an image of the baby she lost — fantasy though it may be.
“I think he must have been a beautiful boy,” Erma says as she rests on a pile of sticks, surrounded by a playful mob of younger children. “I wanted to keep him.”
Her chin sinks into the tornado of colorful beads draped around her neck.
Apparently sensing her sorrow, a young boy rests his half-shorn head playfully on her lap. Erma tugs at his ear, smiles and reclaims her composure.
She still mourns. But she does not question why her son was killed. “There was no other option,” she says.
Sex outside of the confines of marriage is acceptable among the Kara.
But if a woman becomes pregnant before participating in a marriage ceremony, her child is considered “kumbaso,” a mingi curse that occurs when parents fail to perform the appropriate series of rites before conceiving. Erma cannot marry, though, until her older sister has first been wed. Her hands fall to her swollen stomach; she is pregnant once again.
“It was an accident,” she laments as she rubs her bare waist. “I don’t want to lose this baby, too.”
There is a potion she can take; the village medicine man can mix a concoction of roots and herbs that will make her sick and might cause her body to reject her pregnancy, taking her baby’s life before others can take it from her.
Many women choose this path. Erma won’t. Because this time, at least, she has some reason to hope that her child might be spared a violent death. Far away from her village, she has heard, there is an orphanage for mingi babies. She has pleaded with village leaders to let her child go there.
Either way, though, she won’t be allowed to see her baby. Once again, she’ll be left to dream about what her child might look like. “This time, I think, I might have a girl,” Erma says. Again, her head hangs low. Again, the boy next to her drops his own head into her lap, glancing up with a wry smile.
This time, though, Erma doesn’t smile back. She gently strokes his smooth brown cheek.
‘This was our culture’ They have taken her tribal clothes. Her beads, her animal skins and her jewelry have been replaced by a tattered shirt and loose-fitting skirt. In that and most other visible regards, Mashi Lamo is indistinguishable from the other inmates at the Jinka Prison Institute.
Yet everyone in this ragtag penitentiary knows who she is. “The mingi mother,” says one guard, a woman whose crisply pressed khaki uniform seems to stand out in defiance of this dirty, dilapidated jail, cut into a hillside in the South Omo region’s administrative capital. “Yes, we all know what happened to her. It is very sad.”
It is not typical for Kara mothers to be asked to kill their own mingi children — and none are known to have done it of their own volition. In any case, fellow Kara say Mashi could not have killed her baby; she was far too weak after the birth to have done such a thing. It was other women who took the child away, they say.
But when police arrived, Mashi took the blame. Within days, she had been sentenced to three years in prison. She had no attorney, and there was no trial.
She may be a prisoner today, but her past and future are inexorably Kara. Mashi can speak and understand only her native language. She’s never been to school. When she is finally released, there will be only one place to go.
And so, under the watchful eyes of several other Kara prisoners, Mashi stands by her story.
“What they say is false,” she says of those in her tribe who have proclaimed her innocence. “I did it all myself.”
But asked if she deserves to be in prison, the teenager sinks her face into her hands. “I hate it here,” she says.
“I wanted to keep my baby, but that was not allowed. This was our culture.”
A few feet away, another young prisoner — girlish in figure and demeanor — hides behind a corrugated metal wall and listens in. Prison guards say she is the only other person serving time here for a mingi killing, and they say she shares Mashi’s plight.
But she cannot bring herself to speak of what happened. “This one prefers to forget” the shipshape guard says.
Unevenly executed as it might be, the government’s effort to crack down on mingi killings has had an effect on the Kara. Combined with other interventions, the fear of prison might be helping to save some children.
But not all of them.
“Before, they did it in the open,” says Solomon Ayko, a gangly young Kara man who has witnessed several mingi killings. “Now, it just happens in secret.”
‘They are human’ The Kara don’t count the passing years as outsiders do, but by Ari Lale’s recollection, it happened about 15 years ago, when he was a young man, eager to prove himself to the rest of his tribe.
A kumbaso baby had been born. Leaders asked Ari to supervise the child’s execution.
“The baby was crying,” Ari says, “so we put sand in its mouth and he was still trying to cry but couldn’t anymore.”
Soon, the child was dead, and Ari escorted a group of women away from the village to throw the tiny boy’s body into the bush.
What became of the child’s remains? “The hyenas or other animals took it away,” Ari says with a shrug.
Today, Ari is the leader of Korcho village, and he counts his participation in the boy’s death as one of his proudest memories.
“All the families would thank me for throwing away that baby,” he says.
“If I had not done it, they would have been angry.” It is extremely uncommon for police officers to make the arduous trip from Jinka to any of the Kara villages, but Ari says he and other leaders are nonetheless wary of the threat of prison. At some point, he says, the government will want to make an example out of someone of his stature.
But Ari, who wears his hair taut under a hard, red clay bun in the way of his tribe’s warriors, has not stopped believing in the dark magic of mingi. And so he and others have found a different way to carry out the killings.
They will not drown or suffocate the children, as they once did.
But they have forbade anyone from the village to have contact with a cursed baby.
“If a mother was to give the baby her breast, she would also become mingi,” he says. “After the baby is born, we keep it alone in the house and we do not give it water or milk.”
Without nourishment, the infants quickly die, and there is little that can be done to prove that a baby wasn’t simply stillborn.
Ari appears to be pleased about this solution. Yet he balances his pride with a lament for the dead.
“They are human,” he says of the mingi children.
For all of the praise he got for carrying out that first killing, Ari says, he would have much preferred to let the child live, if only there had been another way.
For some, now there is.
‘A sickness in our culture’ Kara children die all the time.
Many succumb to disease. Others are killed by wild animals. And some are sacrificed in the name of mingi.
For Shoma Dore, that was simply part of life.
“This is something that came down from generation to generation,” Shoma says. “If a baby comes with the top teeth before the bottom teeth, it must be killed. If it comes without the ceremony, it must be thrown away. … I didn’t realize there was anything wrong with it.”
Not, that is, until Shoma left the tribe to attend school in his early teens. In Jinka, he says, he realized for the first time the evil that was being done by his tribe. And when he returned, two years later, he found that others among the Kara’s more educated youths had come to the same realization.
“There are many important and good parts of our culture — there is also a sickness in our culture, and we have to change ourselves,” says Aryo Dora, who decided a few years ago to go with Shoma and about 30 other young Kara to plead with tribal elders to stop the killings.
Their plan, developed with the assistance of a team of Westerners, was simple: If mingi children could be sent far away from the village, they would pose no risk to the tribe.
“Once we explained the plan, they agreed quite easily,” Shoma recalls.
And that is how the orphanage began.
It wasn’t long before Webshet Ababaw was drawn into the fight. The professional tour guide and driver was in Jinka when he received a call from the orphanage. Leaders there had received word that a kumbaso girl was about to be born in the Kara village of Labuk. They needed someone with a four-wheel-drive vehicle who wasn’t afraid to race across the axle-breaking savannah to get to the village in time to save her.
No one seemed inclined to help find the child when Webshet and an official from the orphanage arrived in the village, but they finally found the infant lying on the ground behind a stick hut. Her mouth was filled with dirt and sand, but she was alive and seemed to be in relatively good health, Webshet says.
Piecing together a newborn first-aid regimen from what he’d seen in the movies and in a high school health class, Webshet unstrung a lace from his shoe and tied it around the baby’s broken umbilical chord. When no one in the village would give him a blanket, he wrapped the shivering child in his jacket. And when no one would give him milk, he found a goat, crouched beside it, and took a small amount for the girl.
None of the Kara had helped him on that day, but as he raced back to Jinka, Webshet looked at the small bundle in the passenger seat beside him and smiled.
There she was, improbably cooing as he bumped along the rugged dirt road.”
At least someone decided to contact us,” he says. “That is the only reason why she was alive.”
Orphanage officials later named the baby Edalwit, which means “she is lucky.
“Today, more than 30 mingi children live together in a small single-story home in a quiet Jinka neighborhood. Aryo, who is co-director of the orphanage, won’t grant permission for outsiders to check on the children — a rule intended to protect the orphans from potential exploitation, he explains. But, he says, they are loved, cared for and schooled with the hope that one day, they will be allowed to return to their families.
“These children are the future leaders of their tribes,” Aryo says. “They are going to grow up big and strong. They are the ones who will end mingi.”
‘We did our best’ It is a bright May morning in Korcho. In the communal spaces between the round, grass-topped huts, dozens of women are on their knees, vigorously thrusting their body weight into stone hand mills, grinding sorghum into flour.
Zelle Tarbe, though, is working inside. It has been just six days since she gave birth to her baby boy. Her breasts are still swollen — full of milk that will not nourish her child. The shock of losing him is still plastered across her face.
Zelle, who is unmarried, knew she would have to give up the child, but it was harder than she expected. “I wanted to keep him with me,” she says.
But she is nonetheless feeling very fortunate, “because my son is alive.”
Zelle was able to spend a few short moments with her baby before orphanage officials spirited him away.
“He was so sweet and beautiful,” she says from the shadows of the hut as a friend butchers a goat and hangs its carcass on the wall beside her. “But I did not give him a name because he was mingi and could not stay with me.”
Already, though, she is dreaming of a day in which she might make the journey to see her boy.
“Someday, I hope, I can visit him in Jinka,” she says.
No one, least of all Zelle, would argue that the rescue mission isn’t preferable to death for mingi children. But the orphanage has nonetheless been a controversial solution. A Christian group that supported the effort for two years withdrew its backing this spring after accusing the orphanage’s director of stealing money donated by American benefactors.
Orphanage officials counter-accused the Americans — who had helped arrange the adoptions of four mingi babies — of stealing the children from their families. The adoptions were, in fact, all legal under Ethiopian law, which treats mingi children as abandoned. But the orphanage leaders have argued that the biological parents surrendered their babies under cultural duress and should have the right to reclaim those children if their situation were to change.
Either way, adoptions and orphanages don’t address the root causes of mingi. And even when it had the support of a determined and resourceful team of Westerners, the rescue and shelter system was able to save only a fraction of the endangered children.
“At one point, there were six women we knew about who were pregnant with mingi children,” recalls Jessie Benkert, one of the Americans who supported the rescue effort. “We only got one.”
Geography is as much an obstacle as tradition. The Kara tribe is separated into three main villages, and the only telephone able to reach the outside world is in the main village of Dus, an hours-long hike from the other communities. Hundreds of other Kara live deep within the bush and, tribe members say, are more likely to carry out mingi killings there without notice.
Getting from Jinka to any of the Kara villages in a four-wheel-drive vehicle is, in the best of situations, a half-day’s trip across soft savannah sands and muddy river beds. A light rain can delay the trip by days. And during the rainy season, which lasts for up to eight months each year, the route can be washed away entirely.
Tribal leaders in Korcho say about 20 mingi children have been born into their small village since the orphanage opened. Orphanage workers have arrived in time to save only about half of them, they say.
Last year, rescue mission leaders learned that a Kara woman had given birth to a mingi boy whom tribal elders had promptly attempted to kill by ripping out his umbilical cord. The wounds had quickly gone septic, and there was no time to send a car to retrieve the child. Evacuation by air was the only solution; chartering the aircraft cost $3,500.
“That was the sum of all the money we had,” said Levi Benkert, Jessie’s husband. “And we couldn’t be certain that, even if we did it, he was going to live.
“They did it anyway — and saved the boy. An online fundraising effort quickly recouped the costs of the evacuation, but rescue mission officials knew they couldn’t sustain those sorts of expenses. And, in any case, they’ve since been pushed out of the Omo River Valley by local government officials who have sided with the orphanage’s Ethiopian director.
“We did our best,” Levi Benkert says. “We saved as many children as we could. And we continue to pray for them every day.”
‘Out of fear’ The people of the Omo River Valley love their children.
That is what Andreas Kosubek has come to believe over six years of organizing medical mission trips into the Kara heartland.
“These people are really good people,” says the German missionary, who recently gained permission from tribal elders to build a home on Kara lands. “They are not doing this because they are evil, wild, dumb monsters. They’re doing it out of fear. They fear for the lives of others in the tribe.”
From Kosubek’s point of view, the fear will end only if the Kara come to believe in something stronger than mingi. In his way of thinking, that means introducing them to Christianity.
“But we cannot do that,” the 29-year-old evangelist says, “unless we approach them with humility and a dedication to service.”
And Kosubek says he has often failed in that regard.
Not long ago, a Kara man brought his sick daughter to Kosubek, who was on tribal lands to work on his home and not accompanied by anyone with medical training.
The toddler was breathing rapidly and not responding to her father’s words or touch.
“She was the same age as my daughter and, you know, if my daughter had been sick like that, there is nothing I wouldn’t have done to save her,” Kosubek says, noting that he would have immediately evacuated his own daughter to a hospital. “But so many things crossed my mind: It’s difficult, it’s expensive.”
The girl later died, probably of simple pneumonia.
“I could have helped her,” Kosubek says. “And I am ashamed.”
Kosubek recognizes the need to end mingi killings, but he doesn’t feel entitled to condemn those deaths.”
Far more children are dying in other ways,” he says. “These are ways that we can address and prevent immediately if we just cared enough. Before we judge, we have to ask ourselves what we have done to help these children.
“In that question, he believes, is a model for truly bringing an end to the slaughter — through genuine selflessness and compassion.He’s seen it, firsthand, among the people of the nearby Banna tribe.
‘My children are also mingi’ In a smoke-filled mud hut in the village of Alduba, Kaiso Dobiar dips a ladle into a tar-black pot of coffee, filling her home with the aroma of the brew as she stirs the simmering liquid.
Kaiso is proud to be Banna, and she follows many of her tribe’s customs and beliefs. But she is also Christian and, wary of false idolatry, she and her husband refused to perform the rites mandated by tribal leaders before they conceived.
“So my children are also mingi, in that way of thinking,” says Kaiso, who is fostering two additional mingi children in her home.
A tiny girl crawls onto Kaiso’s lap, reaching over to help stir the pot. “This is Tarika,” Kaiso says. “She is 2 years old, and she is mingi.”
The girl was born without the appropriate Banna ceremonies, but her birth mother hid the child for six months. “Then the rains stopped for a short time,” Kaiso says. “The people rose up and said, ‘You must get rid of her. Throw her into the bush.’ But I said, ‘do not throw your child into the bush, give her to me.’ ”
Also sharing this small hut with Kaiso’s family is Tegist, another mingi child who guesses her age at 7 or 8 years. Kaiso says her foster daughters cannot play with other Banna children and must remain in her family’s small compound.
“They will have to stay here until they are older,” Kaiso says. “After that? God, he knows.”
Missionaries first came to the Banna decades ago, and the Christian church here is larger than any other among the tribes of this region. Still, their numbers are small; Banna’s Christians make up just 1 or 2 percent of the tribe’s population.
But their collective efforts have been enough to almost eliminate mingi killings within their tribe. With little money or other means of support, Banna’s Christians have accepted responsibility for nearly all of the tribe’s mingi children. Many, like Kaiso, are already caring for one or more mingi boys and girls. One family has taken in 17 foster children.
They do so at great potential risk to their own families. As she steps outside her home, the precariousness of Kaiso’s situation becomes clear.
“Kaiso, why are you protecting those children?” an angry neighbor screams from beyond a stick fence. “Tell us why!”
The Banna have not faced drought or a significant bout with deadly disease for many years. That, local Christians say, has kept much of their neighbors’ anger at bay.
But if the tribe’s fortunes were to change, its leaders would be swift to identify a culprit, Banna tribesman Andualem Turga says.
“What you need to understand is that, to these people, these babies are like an influenza,” he says. “If it is not stopped, it can kill many people. That is what they believe. … And when things go badly, the people believe this more than ever.”
Another foster mother, Uri Betu, tries not to think about such things. Her faith, she says, is clear on her responsibilities to the two mingi children who live in her home — and any others that need her care.
“For now, we do not worry,” Uri says as she watches her pair of 2-year-old foster daughters, Tariqua and Waiso, play in her yard.
ver time, Uri prays, the Banna will see that the presence of mingi children in their midst is unrelated to the patterns of rain and sun that sometimes cause their crops to fail.
Still, she laments, “there is a long way to go to change the beliefs we have had for so long.”
Early January of this year riots broke out in Chiwempala Township in Chingola District on the Copperbelt. The rioters took to the streets to protest the alleged failure by police to arrest a man they suspect to have been behind the alleged ritual killings in the district. Mob justice, often based on rumors, is wrong and reprehensible. People should respect the authorities, but as one comment on the first article reproduced below shows, not everyone disagrees with people who take the law in their own hands: ‘(…) let the civilians do what they can do. (…)’
Every year hundreds of innocent civilians – i.e. not found guilty by an independent court – die as a result of mob justice in African countries. In South Africa it even has a special name: ‘necklacing’. The apprehended suspected criminal is tied up by civilians, who put a tire doused in gasoline around the neck of the suspect. They then set the tire and the suspect on fire (alive!), who usually perishes. In 2011, 543 people died as a result of ‘lynching’ (mob justice) in Kenya, according to official statistics. In Uganda, 568 people succumbed as a result of mob justice in 2014.
Murderers must be arrested and tried by an independent court. ‘Law abiding’ citizens who turn into murderers as a result of mob justice must be apprehended and prosecuted too. Therefor, the Zambian police must be complimented for doing its work (webmaster FVDK).
Over 50 arrested in Chingola riots Published: January 9, 2020 By: Chris Phiri, Zambia Reports
Over 50 people have been arrested in connection with the riots that broke out in Chiwempala Township in Chingola District on the Copperbelt.
The unruly rioters took to the streets to protest the alleged failure by police to arrest a man they suspect to have been behind the alleged ritual killings in the district.
They blocked roads, burnt three motor vehicles and one house all properties belonging to the same person.
The rioters did not only damage property but also rooted various goods among them groceries and household goods.
Copperbelt Police Deputy Commissioner Wamunyima Wamunyima has stated that police managed to bring to book some of the rioters who are currently detained at Chingola Central Police.
Officers from the Zambia Army and Zambia Police have since managed to contain the situation.
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).
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.
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:
“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).
The Conversation.com has identified the following recommendations.
There is an urgent need to address the violence faced by this vulnerable group. Public health awareness is an important first step.
Adequate health services for skin and vision disabilities should be prioritized.
Putting out messages that counter the stigma against people living with Albinism is also important, as is access to education.
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.
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.
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.”
Pastor receives funding boost for iconic rehab centre for child sacrifice survivors
Together, we will end child sacrifice, Pastor Peter Sewakiryanga says.
Pastor Peter Sewakiryanga who runs Kyampisi Childcare Ministries, a Christian charity seeking to stamp out child sacrifice in Uganda, has received a cash donation of $134,225 (approximately Ush491 million) for a rehabilitation centre expected to be a safe place for children who have been victims of child sacrifice and trafficking.
Pastor Peter received the funds from the Bruce Campbell Entrepreneurial Business School whose founder and Principal Business Coach, Mr Bruce Campbell, has been extensively awarded for his work through various international bodies.
This happened in Australia over the weekend.
“We are humbled by the incredible continuous support of the Bruce Campbell Entrepreneurial Business School,” Kyampisi Childcare Ministries said in an update on Sunday.
“Thank you for this generosity, partnering with us in our efforts to build a new Trauma Rehabilitation Centre for kids abused through Child sacrifice and trafficking. What a community full of love and compassion. Together we will End Child Sacrifice,” they added.
Pastor Peter takes care of several child survivors of trafficking and human sacrifice and has built an extensive network linking communities and security to track suspected cases.
In his remarks earlier in March, Mr Bruce Campbell said, “This will be the largest rehab centre of its kind in Uganda (& maybe Africa). So honored to be a board member and help guiding this life changing organisation.”
The organisation, Kyampisi Childcare Ministries (KCM) condemns witch doctors’ brutal ritual of child sacrifice, and has brought to books several culprits this year in the capital of Kampala alone.
In his recent interview with local media, Pastor Peter explained that victims of child sacrifice in Uganda carry with them serious and disturbing life scars and injuries which include complete genital mutilations, castration, deep stab wounds, missing tongues, ears, as well as emotional and psychological scars that need life time healing.
Working each day to bring Christ’s hope and healing to these children, Sewakiryanga’s devotion to the cause in 2017 attracted The Christian Broadcasting Network (CBN) who during an interview with the preacher, joined undercover detectives and armed police in a hunt for witch doctors accused of kidnapping and killing children.
“When they get the child, most times they cut the neck, they take the blood out, they take the tissue, they cut the genitals or any other body organs that they wish that the spirits want.” Pr Sewakiryanga said.
Child body parts are especially prized in rituals because people believe mixing their blood with herbs makes a strong concoction that can cure diseases and appease local spirits. Genitalia are especially prized.
“The problem is increasing and many children are killed, and there are very few actually that survive, most of them die.” Pr Sewakiryanga added.
According to CBN News, Kyampisi Childcare Ministries is the only organization in the country providing long-term financial and medical care to survivors of child sacrifice.
“We want to see that the life of a child who has survived is supported, that they are socially able to stand and heal from the injuries, and that they can have a life after that,” said Pastor Sewakiryanga.
He also works with Ugandan lawmakers to help draft specific laws targeting perpetrators of child sacrifice.
In 2018, Pastor Peter was one of two Ugandan activists recognised by The European Union (EU) for their tireless campaign to stop child trafficking.
He was credited for championing research and spearheading an awareness campaign in communities to stop the crime.
Whereas the criminal practice of ritualistic murders is a revolting and sad one, another phenomenon also draws our attention. Both phenomena relate to superstition. Of course I know that fearing witches or, rather, fearing persons who people believe are possessed by an evil spirit or are thought to be witches is a universal superstition that can be found on all continents of the globe. Moreover, I certainly do not want to stigmatize a particular group of people or race. However, the focus of this website being on ritualistic practices notably ritual murders in Africa, I cannot ignore the occurrence of ritualistic murders committed by Africans that take place outside the continent. For this reason I drew attention to the high profile case of the torso of a small black boy (‘Adam’) that was found floating in the river Thames in 2001. It proved to be a case of ritualistic murder, very likely committed by persons originating from West Africa. Unfortunately, also reports exist of ritual practices – even killings – of persons of African descent in other European countries (more later on this site).
The inclusion of the cases reported below is justified by the same reason – though these cases do not represent ritual murders. The ’cause-in-common’ of these distinct but related crimes is: superstition. Whereas the battle against superstition should be fought with all strength and conviction that we have, the rule of law should be strictly applied to those who commit these heinous crimes, be it murdering or torturing innocent people, notably children. Their suffering in the hands of the perpetrators of these crimes should end as soon as possible. Each new case is a case too much. (Webmaster FVDK).
Children accused of witchcraft: abuse cases on the rise in UK (2014)
Published: October 16, 2014 By: RELIGION NEWS BLOG
London’s Metropolitan Police reports that cases of abuse where the child is accused of being a witch or possessed by an evil spirit are on the rise.
Thus far this year 27 allegations have been received — up from 24 in 2013.
There were 19 such cases reported in 2012, and 9 in 2011. Some 148 cases have been referred to the Metropolitan Police since 2004.
The rise in the number of reports is likely due to greater awareness among social workers, healthcare staff, teachers, pastors and others.
However, police believe many more cases are kept hidden in families and communities.
Parents, other guardians, and in several cases pastors and church members who believe a child is possessed often resort to physical abuse in order to try and get the spirits to leave.
New guidance has now been issued on how to spot children at risk of abuse linked to witchcraft.
On October 8, the Metropolitan Police Service and CCPAS, the Churches’ Child Protection Advisory Service, hosted a multi-agency event at London’s City Hall to raise awareness of child abuse linked to faith or belief.
Speaking ahead of the conference, Det Supt Terry Sharpe explained:
“Abuse linked to belief is a horrific crime which is condemned by people of all cultures, communities and faiths.
“A number of high-profile investigations brought the issue of ritual abuse and witchcraft into the headlines but it is important that professionals are clear about the signs to look for.
“Families or carers genuinely believe that the victim has been completely taken over by the devil or an evil spirit, which is often supported by someone who within the community has portrayed themselves as an authority on faith and belief.
“Regardless of the beliefs of the abusers, child abuse is child abuse. Our role is to safeguard children, not challenge beliefs. We investigate crimes against children, but our main aim is to prevent abuse in the first place. This is a hidden crime and we can only prevent it by working in partnership with the community. Project Violet aims to build trust with communities and emphasise that child protection is everyone’s responsibility.”
A training film aimed at all front-line professionals who work with children was launched at the event. The DVD, commissioned by our Project Violet team in conjunction with CCPAS, advises how to recognise the signs that a child may be suffering, or is likely to suffer, significant harm from abuse linked to witchcraft and spirit possession.
According to CCPAS the training DVD will be made provided to Local Safeguarding Children Boards (LSCBs) so they may make it available to social workers and other front line staff.
High-profile cases include Victoria Climbié (link added by the webmaster FVDK) whose great-aunt and her boyfriend — along with their pastor — believed the girl was demon-possessed.
Beaten, burned with cigarettes and forced to sleep in a bathtub, the 8-year-old girl died in February, 2000 — with 128 injuries on her body.
In 2001 the headless, limbless body of a boy aged between five and six was found floating in the river Thames. Evidence strongly suggests the boy was sacrificed in a Muti ritual. (See elsewhere on this site, ‘The unsolved case of the torso in the Thames’. The murder boy was ‘named ‘Adam’ by the investigators. Information added by the webmaster FVDK).
In 2010, 15-year-old Kristy Bamu was tortured for three days by his sister and his boyfriend after being accused of witchcraft, and was subsequently drowned in a bathtub during an exorcism ritual.
In 2005 a leaked police report revealed that children are being trafficked into the country in order to be killed as human sacrifices:
A confidential report into the sacrifice and abuse of children at African churches describes how pastors are profiting from the trafficking of black boys into Britain.
Uncircumcised boys are being smuggled into the country for human sacrifice by fundamentalist sects whose members believe that their ritual killing will enhance spells.
TYPES OF WITCHCRAFT
Most reported cases involve what is known as “traditional witchcraft” as opposed to “contemporary witchcraft.”
Traditional Witchcraft, such as performed by shamans or witch doctors, is a magical practice — not a religion. However, it can have religious elements.
Contemporary Witchcraft is one of many types of neo-Paganism. It is religion within the broader context of occultism.
The problem of children who are accused of witchcraft is not limited to England. But after several high-profile cases there is a greater awareness — and official response — that highlights such cases.
Immigration also plays a role in the rise of reports — as many immigrants bring along various beliefs and superstitions.
Many Christian churches in Africa are part of the problem as well — as traditional beliefs are mingled with Christian theology regarding demons and exorcism.
An increasing number of children in Africa accused of witchcraft by pastors and then tortured or killed, often by family members. Pastors were involved in half of 200 cases of “witch children” reviewed by the AP, and 13 churches were named in the case files.
Some of the churches involved are renegade local branches of international franchises. Their parishioners take literally the Biblical exhortation, “Thou shalt not suffer a witch to live.”
In 2010 UNICEF, the United Nations’ children’s charity, said that accusing children of sorcery was a fairly new and growing trend in Africa, despite long-held traditional and mystic beliefs on the continent.
Where previously elderly women were accused, today the focus more often falls on young children, often some of the most vulnerable, such as orphans, disabled or poor.
Child abuse linked to witchcraft on the increase “Met reveals it has investigated allegations of children having chilli rubbed into their eyes and being forced to drink noxious liquids in order to rid them of evil spirits.” Published: October 8, 2014 By: Martin Evans, Crime correspondent, The Telegraph
Further to my previous post – on Seth Kwame Boateng’s breathtaking account of a journey to an orphanage in Sirigu, in Ghana’s Upper East Region, in 2011, I find it heart-warming to read about the valuable work which is being realized by the non-governmental organization AfriKids. In Northern Ghana, AfriKids runs a centre in the village of Sirigu and another in nearby Bongo district. Though I am not sure, it looks as if Afrikid’s Sirigu center for disabled children and pregnant women is the same as the Mother of Mercy Babies Home visited by Seth Kwame Boateng in 2011. Joseph Asakibeem is AfriKids project manager in the Upper East Region. He and his team are doing a great job. Read about their work below (‘AfriKids: Ghana’s haven for ‘spirit’ children marked for murder’).
Joseph Asakibeem hails from the Kassena Nankana district (in the Upper East Region) where the superstition in the power of spirit children is most widespread. AfriKids and OrphanAidAfrica have been fighting against infanticide for many years.
In 2013 the two non-governmental organizations were joined by Anas Aremeyaw Anas, an investigative journalist and filmmaker. Anas’ film Spirit Child ‘promised’ to become a U-turn in the fight against infanticide. In the aftermath of his investigation, local leaders in the Kassena Nankana region banned the ritual killing of ‘spirit children‘. However…., a recent follow-up to Anas’ 2013 investigative report – see my post dated June 4, 2018 – shows that the practice of infanticide still exists in the region. (webmaster FVDK)
AfriKids: Ghana’s haven for ‘spirit’ children marked for murder
Ghana, Upper East region – This Catholic Sister has dedicated her life to protecting babies and children and plays a precious role in the fight against infanticide in the region — Afrikids
The act of killing babies who were born with disabilities was until recently widely practised in some parts of northern Ghana. These children were labelled as “spirit children” with the belief that they brought bad luck. They were killed to “save the lives of their parents and family”.
These children were basically taken to medicine men who would give them a poisonous potion and lock them in a room. The belief is that if you die from the potion, it means you are indeed a spirit. The children are then buried in an isolated place far away from the village.
This traditional belief was highly practised in some parts of the Kassena-Nankana West District in the Upper East region but thanks to AfriKids, a child rights Non-governmental organization (NGO), the practice has declined even though it is believed to be still ongoing in some parts of northern Ghana. The NGO has so far been able to save a number of children perceived to be “spirit children” in some parts of the Upper East Region.
Joseph Asakibeem is the project manager at AfriKids. The 41-year-old was recently awarded the Bond Humanitarian Award 2018 for his work in saving many disabled children who would have been killed due to the traditional practice.
Growing up in the Kassena Nanakana district where the belief in spirit children was deeply entrenched, Asakibeem told Reuters that he and his team at AfriKids started talking to chiefs, parents, opinion leaders and medicine men about the need to change the perception they have about children born with disabilities.
Asakibeem explained to them that there were medical reasons for these disabilities – poor nutrition and health care during pregnancy, and the inability to get access to medical help during labour resulting in complications.
AfriKids has a centre in the village, Sirigu, and another in nearby Bongo district, where they provide help for disabled children and antenatal care for pregnant women. Mothers, through Afrikids, have also been able to acquire small loans to grow their businesses.
The main challenge for the child rights NGO has been trying to change the mindset of concoction men and other community members about “spirit children”, but interestingly, many of them have now joined the fight against the practice.
For 10 years, no child has been killed for being deformed in Kassena Nankana, but Asakibeem said the act is still being practised in other areas. Babies whose mothers die in childbirth, or who are born after the family has been hit with an unfortunate incident, have the risk of being labelled spirit children.
As AfriKids continues to expand its activities to the whole of northern Ghana, Asakibeem is hopeful that the practice would be effectively abolished in 15 years.
In 2013, Ghanaian investigative journalist Anas Aremeyaw Anas published “Spirit Child”, an undercover investigation film on the ritual killings of deformed children. Two concoction men were charged with attempted murder and another three men charged with conspiracy to commit murder.