The Ugandan press and the national as well as regional and local authorities are pretty open in publishing confirmed and suspected cases of murders for ritualistic purposes. First of all, I would like to compliment these institutions on this.
This openness may suggest that ritual murders occur more frequently in this East African country than in other African countries. However, this conclusion is premature unless it is based on comparative research and takes certain caveats into account. However, notwithstanding the foregoing, we can say that Uganda is a country where ritual murders occur frequently. Human sacrifice for ritualistic motives and notably child sacrifice is a plague in this country. The Prevention and Prohibition of Human Sacrifice Act (adopted in 2021), which explicitly permits the death penalty for perpetrators of ritual murders (human sacrifices) and the financing thereof, haven’t had the envisaged deterrent effect. Last year, on Christmas Eve, in his annual Christmas message, the Kabaka of Buganda commented on the growing number of children who were reported missing and were later found dead, brutally murdered, and in some cases with body parts missing.
In an earlier post in 2024, I reported that the number of reported murders for ritualistic purposes in the 2021 – 2023 period were 46 (2021), 72 (2022) and 84 (in 2023). In other words, the frequency of reported ritual murders nearly doubled between 2021 and 2023. Moreover, only 11 cases out of the 84 reported ritual murders in 2023 resulted in the prosecution of the suspected perpetrators.
In March this year, Uganda’s Criminal Investigations Directorate (CID) published its 2025 Annual Crime Report covering a broad array of crimes. We’ll focus here on the present website’s topic, ritualistic murders.
Compared to 2023 there was a decrease in the number of reported ritual murders cases in 2025 (unfortunately, data for 2024 are lacking). In 2025 there were 61 reported cases – hence an average of 5 murders each month, or one ritual murder discovered each week – every week, throughout the year… A harrowing thought.
Generally speaking, the highest incidence of murders (all categories combined) was reported in Kyegegwa District (67 cases), followed by Mubende and Kyenjojo with 58 cases each, Rukungiri with 54, and Oyam with 53. It would be interesting to analyze the CDI report to determine whether there is a correlation between regionally reported murder cases and the frequency of ritual-related crimes. (webmaster FVDK)
2025 CDI Crime report: 25 Ugandans die daily in murders
Published: March 31, 2026 By: URN, Uganda
At least 25 Ugandans died daily from murders and road crashes in 2025, according to the annual crime report compiled by the Criminal Investigations Directorate (CID).
The report shows that 4,328 people were deliberately killed, translating into an average of 11 murders per day. Assault was the leading cause of killings, accounting for 1,326 deaths, followed by mob action with 950 cases.
Other causes of murder included strangulation (415 cases), hacking (338), stabbing (292), assault using blunt objects (289), domestic violence (208), shooting (190), poisoning (111), ritual sacrifice (61), and arson (58).
Regionally, Kyegegwa District recorded the highest number of murders at 67 cases, followed by Mubende and Kyenjojo with 58 cases each, Rukungiri with 54, and Oyam with 53.
Infographic showing murders by cause and districts
CID director Maj Tom Magambo said overall crime registered a 10.2 per cent drop between 2022 and 2025, indicating a consistent downward trend.
Meanwhile, traffic police reported 4,602 fatal crashes in 2025, resulting in 5,383 deaths — an average of 14 fatalities per day. The figure represents a 4.7 per cent increase from the 5,144 deaths recorded in 2024.
Serious injuries rose by 8.4 per cent from 17,013 in 2024 to 18,444 in 2025, while minor injuries increased slightly from 3,651 to 3,668. However, total crashes dropped to 322,441 in 2025 from 426,632 in 2024.
December recorded the highest number of crashes at 2,443, while June registered the lowest at 1,978. Fatalities peaked in October with 523 deaths and were lowest in June at 390.
Director of Traffic and Road Safety AIGP Lawrence Nuwabine attributed the rise in fatalities to increased travel demand, particularly during festive periods.
Inspector General of Police Abas Byakagaba said police will fully implement the sub-county policing model to further reduce crime, which currently stands at 56 per cent nationwide.
“Other initiatives like CCTV cameras, enhanced K9 and forensic services, and targeted operations have contributed to a 10.2 per cent crime reduction in 2025, compared to 4.1 per cent in 2024,” Byakagaba said.
Overall, police-recorded cases dropped from 218,715 in 2024 to 196,405 in 2025. Of these, 79,291 cases were taken to court involving 99,004 accused persons, while 31,732 suspects were convicted.
Despite six gruesome murders involving mutilated bodies over the past decade, the government of Botswana insist none can be classified as ritual killings. The reason? Minister for State President, Defence, and Security, Moeti Mohwasa, responding to a parliamentary question from Member of Parliament for Serowe South, Leepetswe Lesedi, explained that ‘In our statuses in general and the penal code in particular , we don’t have an offence called ritual killing.’ However, he admitted that Botswana is currently faced with a high number of reported missing persons – see the article below for the exact number of missing persons who were never recovered.
This is not to say that all missing persons have been murdered, let alone murdered for ritualistic reasons. But the harsh reality is that ritual murders – known in Southern Africa as ‘muti murders’ – do indeed occur in Botswana. See my posts of 2018 (referring to a suspected ritual murder case in 2017), 2019 (referring to a 2006 case), 2020 (including a 2011 article), 2021, 2022 (detailing a devastating 2019 report) and 2023. Some of these posts concern albino victims, see the 2022 post mentioned. In 2023 then Botswana president Mokgweetsi Masisi (2018-2024) condemned ritual murder practices.
Hence, Minister Mohwasa’s statement may be theoretically true, in the strict sense of the law, but that says nothing about the fact that ritual murder does indeed occur in Botswana. (webmaster FVDK).
‘There is no such thing as ritual killings in our laws’ – Minister for State President, Defence, and Security Moeti Mohwasa
Published: March 24, 2026 By: Mmegionline – Botwana
This was revealed by the Minister for State President, Defence, and Security Moeti Mohwasa. Mohwasa was responding to a parliamentary question from Member of Parliament (MP) for Serowe South, Leepetswe Lesedi.
Lesedi had sought to find out from government a comprehensive report on the number of persons who have gone missing and those who have been reported missing in Botswana in the last 10 years.
The MP also sought to find out how many cases were due to kidnapping and ritual killings and what is being done to sensitize the public about such incidents.
To which the minister explained, “ In our statuses in general and the penal code in particular , we don’t have an offence called ritual killing. We are therefore constrained to speak to a crime that is not in our statutes. The taking of human life is criminalised as murder’.
Mohwasa however admitted that the country is currently grappling with high number of reported missing persons.
“Most of them are the youth who go away without informing their relatives and guardians about their whereabouts. 6677 reports of missing persons which involved 6765 from 2016 to 2025 of the total, 3,412 were male , whilst 3,353 were female,” the Minister shared.
The Minister further stated that through search efforts by the police, the communities and publication on BPS Facebook page a total of 6,3330 missing persons were recovered while 426 were never recovered.
According to statistics in 2023 Botswana recorded 728 missing persons with 686 found, and 42 still missing, in 2024 709 were reported, with 647 found whilst 62 are still missing , in 2025 a total of 618 missing persons report was filed whilst 586 were recovered 32 are still missing.
Warning: the following post contains graphic details of abductions, mutilations and other criminal acts including murder which may upset readers.
Unfortunately, the abduction, mutilation and killing of persons with albinism for ritualistic purposes have never disappeared in the Southern African country of Malawi. I have devoted considerable attention to this in the past.
Without pretending to be exhaustive I refer to the following posts: 2015, 2016, 2018, 2019, 2020, 2021, 2022, 2024. Interested readers may use the dropdown menu (under ‘African countries’) for all posts on Malawi. For last year, 2025, I may refer to an article published by The Guardian, A friend killed, and inquiries shelved: life fighting the stigma of albinism in Malawi (not covered on the present ste). It draws attention to the increasing fear among people with albinism in light of the scheduled elections.
As has been reported before, there exists a link between an increase of reported ritualistic killings and elections (see my March 18 post) – and Malawi does not seem to be an exception – whereas the Association of Persons with Albinism in Malawi (APAM) has drawn attention to the connivance of certain politicians who obstruct fair investigations into reported attacks on people with albinism and ritual murder cases or sweep them under the rug, see my 2021 post on the subject.
The Malawi-based journalist and media professional Benson Kunchezera has a strong focus on development reporting, particularly in areas such as agriculture, digital innovation, public health, and environmental sustainability. Besides the just mentioned areas of interest and competence he is also interested in human rights issues in particular the position of persons with albinism and their plight in some countries notably Malawi. I commend him for drawing international attention to the precarious position of people with albinism in Malawi and highly recommended reading his recently published article on this topic.
Malawi’s renewed attacks on persons with albinism raise alarm
Attacks, abductions, and grave tampering targeting persons with albinism have resurfaced across Malawi in 2026, reigniting fears that the country’s progress on protecting this vulnerable community is unravelling. Civil society is fighting back — but without a renewed national action plan, advocates warn the worst may be yet to come.
The story of Flora Saidi remains one of the most painful reminders of the violence faced by people with albinism in Malawi. According to accounts documented by advocacy organisations supporting persons with albinism in the country.
Flora Saidi
It was a Monday morning in 2003 when Flora Saidi left her home in Kadewere village under Traditional Authority Chowe in Mangochi, hoping to find piecework to feed her family. She left behind her 19-year-old son, Saidi Daitoni, a young man with albinism.
When she returned home empty-handed later that afternoon, her son had managed to earn a small amount of money. They agreed to share it with his girlfriend, who was visiting. Saidi left with her to look for change so they could divide the money properly. He never returned.
The following morning, Flora began searching for him. By then, he had disappeared. Police were informed, and after a search, his body was discovered near a residence he had visited the previous evening. Some of his body parts had been removed. The perpetrator was later sentenced to 155 years in prison with hard labour.
PERSISTENT THREATS IN RURAL MALAWI
Malawi has 134,636 persons with albinism, with over 117,000 living in rural areas. It is in these rural communities where poverty, limited law-enforcement presence, and entrenched myths combine to create dangerous conditions.
Persons with Albinism, especially in the southern African regions face persecutions, because their body parts are believed to bring lack of wealth after being mixed with some concoctions by a witch doctor.
Others believe that when they have unprotected sexual intercourse with a person with albinism they can get cured of HIV/ AIDS.
The Association of Persons with Albinism in Malawi (APAM) has documented fresh cases in districts including Mulanje, Kasungu, and Dowa. Grave tampering and disappearances have reignited fear among families who had begun to feel cautiously safe.
In February 2018, Amnesty International published a joint report by the Ministry of Justice and Constitutional Affairs and the Malawi Police Force with 148 cases reported in Malawi’s four districts.
Recently, in 2026, more than 4 cases of persons with Albinism have been recorded by the Malawi Police Service ranging from attacks, abductions and tampering of graves in some parts of the country.
“We thought we were coming to an end of these attacks,” Maynard Zacharia, APAM’s National Coordinator, told FairPlanet. “Now we are seeing signs that the underlying issues were never fully resolved.”
Maynard Zacharia
COMMUNITY PROTECTION IN ACTION
In response, APAM has intensified its on-the-ground efforts. The organisation is not only condemning attacks publicly but also mobilising communities in hotspot districts such as Machinga.
One strategy involves relocating children with albinism from high-risk areas to safer homes. In some cases, this means placing them in boarding facilities or with vetted guardians where security is stronger. At the same time, APAM is lobbying authorities and partners to invest in secure-housing projects with reinforced doors, burglar bars, and community-based surveillance systems.
Beyond physical protection, APAM is conducting awareness campaigns aimed at dismantling the myths that drive violence. Working with chiefs, faith leaders, and local youth groups, activists hold community dialogues that confront harmful beliefs directly. In village meetings, survivors and families share testimonies, reframing albinism as a genetic condition rather than a mystical anomaly.
“These conversations are not easy,” Zacharia told FairPlanet. “But we have seen that when traditional leaders publicly reject the myths, attitudes begin to shift.”
The organisation is also pressing for the conclusion of more than 28 long-pending court cases involving murder and abduction. By monitoring proceedings and engaging legal-aid partners, APAM hopes to prevent cases from stalling indefinitely — a pattern that erodes public trust.
Kaiyatsa told FairPlanet that fear remains a major barrier to reporting threats. In rural areas, families often hesitate to approach police due to mistrust in the justice system and fear of retaliation.
According to him, the situation was further complicated by the controversial pardon of police officers previously convicted in connection with an albinism-related killing. For rights groups, the decision sent a damaging signal.
“To victims’ families, it suggested that justice can be undone,” Kaiyatsa told FairPlanet. “To would-be offenders, it reinforced the perception that accountability is not guaranteed.”
Michael Kaiyatsa
In response, CHRR and other organisations have stepped up advocacy for witness-protection mechanisms and independent monitoring of investigations. They are pushing Parliament and relevant ministries to allocate dedicated funding for protection programmes and to ensure that cases are prioritised within the judiciary.
REVIVING NATIONAL COMMITMENTS
Malawi once drew international praise for adopting a National Action Plan on the Protection of Persons with Albinism. However, the plan expired in 2022 and has yet to be renewed, leaving what activists describe as a dangerous coordination gap.
“Commitments on paper are not enough,” Zacharia says. “We need implementation that reaches the village level.”
REBUILDING TRUST FROM THE GROUND UP
On the ground, solutions are increasingly community-driven. In some districts, local committees made up of chiefs, police representatives, teachers, and activists meet regularly to assess risks and share information. Informal early-warning systems — such as community WhatsApp groups with coordinated night patrols-have been introduced in certain high-risk areas.
Civil society organisations are advocating for long-term assistance for affected families, including counselling, educational support for orphaned children, and income-generating projects for households that have lost breadwinners.
These initiatives aim not only to respond to attacks but to address their ripple-effects — school dropouts, psychological trauma, and deepening poverty.
A FRAGILE BUT DETERMINED PROGRESS
Organisations such as the Scotland Malawi Partnership insist that regression is not inevitable. They point to the increasing visibility of persons with albinism in advocacy spaces, media platforms, and leadership roles.
Flora Saidi, though still grieving, has participated in community meetings where she shares her story. Her testimony serves both as a warning and a call to action.
For Malawi, the struggle to protect persons with albinism is about more than ending ritual killings. It is about strengthening rural policing, restoring faith in the justice system, and dismantling centuries-old myths.
For people like Flora Saidi, safety is still uncertain, but hope lies in the quiet work happening in villages and communities across Malawi.
Their efforts may not end the attacks overnight. But for families living in fear, each community meeting, each court case and each safe home built is a step toward something simple with the chance to live an ordinary life without fear.
Nigerian human rights activist and lawyer Dr. Leo Igwo needs no introduction on these pages.
Dr. Leo Igwe and I have more in common than a birthday (26 July); we both abhor human rights violations, mob justice, superstition, ritual murders, impunity and other forms of injustice.
I would like to take this opportunity to congratulate Dr. Leo Igwe on his relentless fight against superstition, witch hunting and ritual murders, and encourage him to continue to do so. (webmaster FVDK)
How can Nigeria’s legal system be strengthened to effectively prosecute witchcraft-related abuses?
Dr. Leo Igwe is a Nigerian human rights advocate, scholar, and founder of the Advocacy for Alleged Witches (AfAW). With decades of activism, Igwe has dedicated his career to defending those falsely accused of witchcraft, combating superstition, and advancing secular human rights. He has partnered with international and national organizations to confront harmful practices rooted in fear and cultural beliefs, particularly targeting women, children, and people with disabilities. A vocal critic of religious extremism and media sensationalism, Igwe promotes critical thinking, education, and legal reform. His work stands at the intersection of grassroots advocacy, public enlightenment, and global humanism.
In this interview with Scott Douglas Jacobsen, Igwe intensified campaigns across Nigeria in 2025 to defend victims of witchcraft accusations. Through unprecedented collaborations with organizations such as the International Federation of Women Lawyers, the National Human Rights Commission, and disability rights groups, AfAW has expanded its outreach to over 15 states. Initiatives include memorial events, legal interventions, media engagement, and direct support for victims. Despite cultural and religious resistance, Igwe emphasizes that witchcraft is a myth, urging communities to shift from fear-driven persecution to rights-based advocacy. His work highlights growing momentum, though challenges remain entrenched.
Scott Douglas Jacobsen: Today, we are here with the prolific activist, Dr. Leo Igwe of Nigeria, founder of the Advocacy for Alleged Witches (AfAW). Our primary focus is advocacy for people accused of witchcraft. A lot has happened this year, and we can dive into some specific events because I have notes. In your view, what have been the most significant achievements so far?
Dr. Leo Igwe: One of the most significant developments this year is that we have organized more meetings and awareness programs than in any previous year since 2020. Even as I speak with you, I am in Port Harcourt, in Rivers State, where we are organizing an awareness event—an event to remember victims of witch hunts and ritual attacks. It is the first of its kind in the country and in the history of our campaign: victims are being remembered rather than demonized.
These victims are not being pre-judged as guilty or condemned. There has also been considerable interest from groups wanting to partner with us. We have seen unprecedented requests and welcoming gestures from different organizations and civil society groups. For instance, the International Federation of Women Lawyers (FIDA)—several state chapters—has reached out to co-organize events. Historically, their focus has been on women and children, and accusations of witchcraft were not central; that is changing as AfAW’s work gains traction.
We have also engaged with the National Human Rights Commission of Nigeria (NHRC). Nigeria has 36 states and the Federal Capital Territory (Abuja), and some NHRC state offices are reaching out to co-organize events like the one we are holding on Saturday. They are ready to collaborate to highlight these abuses.
The Down Syndrome Foundation Nigeria has also contacted us to partner. They work on disability issues. Unfortunately, people with disabilities are often stigmatized or labelled as “possessed,” which leads to ostracism and harmful so-called “spiritual” interventions.
A recent example that drew national attention was a reported case in Calabar in February 2025, where a pastor allegedly killed his daughter, a child with Down syndrome, claiming she could transform into a snake. Cases like this show how superstition and stigma can turn deadly, and we are working with disability advocates to confront these beliefs and protect vulnerable families.
In terms of people who are accused, demonized, or stigmatized—whether because of disability or because of problems within the community—this has been a significant focus this year. We have now organized or collaborated in organizing events in over 15 states across Nigeria. By next week, we are planning an event in Niger State, in the north of the country. That will be the first event we have organized there, and we hope to use the opportunity to strengthen our partnerships with local groups and build a more robust mechanism for defending the accused.
That said, these collaborations do not come without challenges. For instance, in Niger State, we are partnering with women’s rights and children’s rights groups. They told us they would prefer not to have accused persons present, because their presence might trigger confrontation with accusers or with those who suspect them of being witches. This has been difficult, but we see it as a step toward educating people that everyone should stand as an advocate for the accused.
Many people still hold on to those beliefs and fears, even while showing some sympathy for the accused. However, sympathy is not enough. The accused are innocent. The law is on their side. So we want to find ways to reduce fear and anxiety and encourage communities to join us in openly and categorically supporting those accused of witchcraft.
Our meetings are not always characterized by unanimous support for advocacy on behalf of alleged witches. Sometimes, participants insist that witchcraft oppression is real. For example, at a recent meeting in Owerri, a pastor argued that witchcraft affliction must be addressed.
This is the contradiction we face. People say they oppose torture, killing, and persecution, but at the same time, they continue to insist witches exist. For us at AfAW, this is contradictory. If anyone claims people really are witches, then the burden is on them to prove it—to vindicate or exonerate those accused, rather than subject them to persecution.
Religion and culture also reinforce these challenges. Christianity, Islam, and Nollywood movies all perpetuate the belief that witchcraft and demonic possession are real. These institutions and cultural products continue to fuel the mindset that sustains witchcraft accusations.
In the churches and in the mosques, these harmful ideas are still being promoted. We are working to weaken the grip of these narratives on people’s minds and to chip away at what I call “witchcraft evangelism.” It does enormous damage and undermines our work. We also want people to recognize that Nollywood films and African movies are fiction, not fact.
The filmmakers reflect the myths and beliefs of society, but they are still telling stories, not recording reality. We want to help reorient society so that these movies are understood as cultural fiction. These are some of our successes, but also some of our challenges. Still, we see steady progress as more people begin to realize that something does not add up when it comes to witchcraft accusations. More groups are welcoming us and reaching out to cooperate, so that together we can address and dispel this phenomenon.
Jacobsen: Now, about specifics, in Owerri, Imo State, on September 2–3, we observed the International Day Against Witch Hunts. That was an event reaffirming material and psychosocial support. What was the big takeaway from that event this year?
Igwe: A lot. In Owerri, for the first time, we marched through the streets of the city, sharing flyers and speaking with people about the problem. We also visited the palace of the traditional ruler, Eze Clinton, who received us warmly and pledged his support to our campaign. That was an important milestone.
Another highlight was a presentation by our legal counsel, Mr. Okorie, on witchcraft accusations and the law. In Nigeria, accusing someone of witchcraft is a criminal offence. It is a form of criminal defamation, but most Nigerians are unaware of this—or if they are, they do not take it seriously, because their beliefs often outweigh what is written in the law. Mr. Okorie made it clear that even calling someone a witch can lead to prosecution. If this is done in a church or public gathering, the entire act is criminal.
He gave the example of a crusade organized in Imo State shortly after our event. The theme was “That Witch Must Die.” We reported it to the police, who summoned the pastor, but unfortunately did not prosecute him. Mr. Okorie explained to our participants that such gatherings are legally actionable, and anyone who participates in them could also be held liable. His legal perspective shocked many people, as they were unaware that the law was so clear on this matter.
We also had some victims from different communities share their experiences, which reinforced the urgency of our campaign.
We also heard from victims who recounted their stories and experiences. One woman in particular, Mrs. Regina, told us that after some people in her family died, she was forced to undergo a ritual. They bathed the corpse, washed the body, and gave her the water to drink as an “exoneration” ritual. She is one of the people we are supporting now, trying to provide her with all the necessary help to get back on her feet.
Another experience I had was visiting a street named after a victim of ritual killing, Ikechukwu Okoroho, who was murdered about 30 years ago. A street was named in his memory. I went to that street and to the scene where he was killed, according to reports. These are some of the key takeaways from the Owerri, Imo State event.
Jacobsen: There was also a case intervention in Ebonyi State on August 20, involving the banishment of Joseph Agwu from Unwuhu community. The case called on the state to prosecute the attackers, compensate the victim, and end the practice of banishment. Could you elaborate on that specific case?
Igwe: Yes, Joseph’s case is one of several in Ebonyi. He was accused of witchcraft and banished from his community. His property was destroyed, and he was forced to leave. We reached out to him, and he recounted his ordeal. We are appealing to the state authorities to step in and protect people like him.
Another successful intervention we made was in the case of Mr. Kingsley, who had also been accused. He was paraded through the streets, humiliated, and substances were poured over his body. When we got the information, we immediately contacted the police.
Thanks to that intervention, Kingsley is now back in his community. I met him recently, and he told me how happy and relieved he was. People now look at him with respect rather than the scorn he used to face. This was a real success story.
Of course, not all cases succeed. Sometimes incidents happen in rural communities where it is difficult for us to intervene. Accessing those areas can be dangerous—there are threats of beatings, mob attacks, or even killings. People in those communities often suspect that anyone investigating is there to help the police prosecute them. So yes, we have had some successes, but the challenges remain significant.
Jacobsen: There were also several roundtables. For example, in Ekiti State from August 19 to 21, there was a stakeholder roundtable aligned with the World Day Against Witch Hunts. There were also NHRC partnerships in Kano, Okoro, Ondo, and Yola, Adamawa. Across the year, there were several such meetings—on January 21, March 6, July 21, and August 19–21. What is the role of these roundtables, and what were the key takeaways from each?
Igwe: For the one we held in Yola early in the year, the big takeaway was that too often, when these cases are reported, nothing is done. They appear in the news and then disappear. Victims receive no help or support.
Since 2020, AfAW has been a game-changer. We step in on the side of the accused to support and empower them. In Yola, our message was clear: there is now an organization that stands for the accused. We introduced ourselves, explained what we do, and intervened in a specific case where a parent and his partner tortured a girl to death. The mother had been accused of witchcraft, and the children were said to have “inherited” it from her. The girl was tortured and died. We have been working hard to support the mother and her three surviving children, and to push for justice.
That was our first meeting in Yola, and like with many of these events, participants told us nobody else was doing what we are doing. We know why—few people have the conviction and understanding that we at AfAW bring. However, we made it clear there is now a place where the accused can seek support, and an organization keeping watch on these cases. That was our takeaway from Yola.
In Ondo, we also held an event and combined it with a radio program. A woman named Olaemi Ijogun attended after hearing us on the radio. She told us how she had been accused as a child and beaten. Her case was heartbreaking. She said that both she and her sister had been accused of being initiated into a coven when they were very young.
In Olaemi’s case, the accusations came from a relative who claimed to have seen her and her sister in a dream. The parents were told the girls were going to covens at night. As a result, they were not allowed to sleep. They were forced to kneel and raise their hands through the night because the parents believed that if they slept, they would travel spiritually to the coven. The girls were denied sleep for several nights.
The stigma followed Olaemi to school, where it negatively impacted her social life. She still breaks down when recounting the trauma, which she did at our event. She called on people to stop making accusations because they leave an indelible mark on the minds and psyches of children. Since then, she has been working with us to advocate against witchcraft accusations.
For instance, she joined us in Ekiti State during the World Day Against Witch Hunts event. There, we encountered a case where a 10-year-old girl accused her grandmother of initiating her into a coven and of spiritually murdering people. This accusation was made on the radio after a station invited the family to speak. As a result, the grandmother’s business collapsed, and she was ostracized; the community avoided her. We intervened to reassure her that she had no hand in such things.
The background is that the family’s youngest child, about two years old, had been sick since birth. The grandmother was blamed for the illness. When I interviewed the mother of the 10-year-old, she even told me that the grandmother had “taken away the intelligence” of the children, causing them to do poorly in school, and was also responsible for the family’s financial struggles. In other words, they blamed the grandmother for virtually every problem.
To address this, we provided the family with money to conduct a medical test on the child, so we can determine the real medical problem and treat it appropriately. This shows that we are not only holding events, but also taking practical steps to intervene. We extend solidarity by combining advocacy with direct support. We are helping the grandmother, the victim of the accusation, while also ensuring that the sick child receives medical treatment. These are some of the key outcomes from the Ekiti State event.
Jacobsen: How did the World Day Against Witch Hunts itself go?
Igwe: It was observed on August 10. That year it fell on a Sunday. In Nigeria, the best thing you can do on a Sunday is either go to church or stay at home. Suppose you organize anything else on that day. In that case, it is not likely to attract much participation—except for the few atheists and humanists in the country.
On August 10, the World Day Against Witch Hunts, I attended a church where the pastor regularly preaches against witch hunting. In our work, we identify religious leaders who speak out against these practices. It is not easy, of course, but we make every effort to find such churches. I was told about this one, contacted the pastor, and he confirmed that he preaches against witch hunting. So I went there to listen to his sermon. We also recorded it so that we could use it later to show other churches that this kind of preaching is possible and necessary.
It was a small church, with maybe 50 participants—tiny compared to the massive congregations you see in Nigeria, where tens or even hundreds of thousands gather. That probably explains why this church holds what you might call a minority position in the religious landscape. Still, that was where I spent the day.
Before and after August 10, we have continued organizing events in various states to remember victims of witch hunts and ritual attacks. It has gone well. People are coming out and saying, “At last, there is a space where we can feel vindicated, where we can share our stories in front of an audience that supports us, rather than seeing us as guilty.” That has been the spirit of these gatherings. In fact, we could not accommodate all the events in August, which is why some of them were pushed into September. For us at AfAW, the World Day Against Witch Hunts has not really ended. Our event this Saturday will conclude this year’s cycle of activities tied to that observance.
Jacobsen: Let us turn to the media side of things—ongoing public education, advocacy, op-eds, and briefings. Which news and opinion publications have been most effective in disseminating information about this campaign, the organization, and the harm caused by these superstitions?
Igwe: We have had coverage of our activities in several online and mainstream media outlets. Some journalists have even drawn our attention to cases in which we later intervened. Among Nigerian media organizations, I must mention Sahara Reporters, ThisDay, and The Eagle Online, which have been supportive.
We have also had coverage in other outlets, such as the Nigerian Tribune, Punch, and The Sun. Some of these online and print organizations have tried to highlight the work we are doing.
However, let me be clear—before now, media agencies have overwhelmingly been part of the problem. Their reporting on witchcraft accusations often reinforces the very narratives we are trying to dismantle. This is something I consistently point out to them during media interactions.
Many journalists still report accusations in sensational ways. They tell me the more spectacular, the better—for clicks and traffic. They call it “clickbait.” So, you see headlines like “Witch Crash-Lands” or “Bird-Woman Found in Village.” It is absolute nonsense, but it generates attention. Moreover, in their pursuit of attention, they misinform the public, mislead communities, and do real harm.
These reports are unprofessional and unethical. Journalism should be about reporting facts, and it should be balanced. Instead, in their quest for traffic, media houses end up endangering lives. For example, there was a radio program where a child accused her grandmother of initiating her into witchcraft. We intervened, and when we left, the station manager admitted to me, “Leo, it was this radio program that caused the problem.” He realized it had put an innocent woman in danger and destroyed her socially.
So yes, the media have been part of the problem. However, with the kind of engagement we are doing at the Advocacy for Alleged Witches (AfAW), some outlets are beginning to rethink. Some are realigning and realizing just how unprofessional and unethical their reporting has been. They are slowly starting to highlight our perspective. However, we still have a long way to go. Nigerian media organizations still thrive on sensationalism.
The media still thrives on sensational headlines—stories designed to attract attention and appeal to primitive superstitions that people find exciting. Slowly and steadily, some outlets are beginning to support what we are doing. However, there is still a tremendous amount of work ahead.
Another challenge is this: while media agencies are quick to publish sensational, false, and misleading reports about witchcraft—often for free—when we want to put forward our perspective, they demand large sums of money. Both online and broadcast outlets do this.
For example, if we want to appear on television, they charge between $500 and $1,000 just for the appearance. Additionally, you may need to travel, pay for flights, and cover accommodation costs. This makes enlightenment and advocacy extremely expensive, even though it is precisely what the country needs to counter these harmful narratives.
Jacobsen: Do you have any final points on that last topic?
Igwe: Yes, while a few media organizations are beginning to report witchcraft accusations more responsibly—rather than treating witchcraft itself as a fact or as a “certified” part of African culture—the progress is limited. Some outlets are starting to understand AfAW’s position and provide more balance. However, we are still far from the cultural shift we need. That kind of change will not happen through one report or even one event. It requires intensive public education and sustained enlightenment.
Unfortunately, in this area, many media stations have not been supportive. They are quick to publish sensational stories, like “an elderly woman turned into a bird” or “a witch crash-landed on her way to a meeting,” as was recently reported in Delta State. These kinds of stories get free publicity.
However, when AfAW attempts to purchase airtime to educate the public, we encounter significant costs. Media outlets charge us considerable amounts of money, making enlightenment campaigns very expensive. The imbalance is stark: free space for superstition, but costly barriers for rational education.
Meanwhile, churches and religious organizations that actively promote witchcraft narratives are given abundant airtime. They advertise events with themes like “That Witch Must Die” or “Exposing the Mysteries of Witchcraft.” These programs receive free promotion, which reinforces harmful beliefs.
By contrast, when we present our position—saying plainly that witchcraft is a myth—we are given little space, asked to pay heavily, and sometimes even put under pressure during media interviews. The pressure is on us to “prove” that something imaginary does not exist, instead of challenging those who claim it does.
The media landscape is still heavily skewed toward reinforcing witchcraft beliefs. We have not yet reached the paradigm shift where media establishments themselves start questioning and dismantling these narratives. That remains the challenge before us.
The cultural shift we need will only come when the media itself transforms. Until then, they will not welcome our programs in the way they should. Even when we pay for airtime, they often schedule us in the middle of the day, when people are busy at work. They refuse to give us prime slots in the evening or late at night—times when churches preach about witchcraft to audiences at home around the dinner table.
Without media on our side, we cannot fully succeed in making witch-hunting history in this region. That is why this work is so critical.
Jacobsen: There was a memorial action on August 29, connected to victims of ritual killings. You visited a hotel site linked to one of those incidents, to connect memory with today’s anti–witch hunt work. Could you explain what happened at that hotel, and how many victims are we talking about?
Igwe: I visited because of the incident that happened there in September 1996, almost 29 years ago. What happened then is still happening today. For example, earlier this year, in February 2025, in Lagos, a young man murdered his girlfriend, used an axe to break her head, and drained her blood into a calabash, supposedly for rituals. That case mirrors what happened at the Otokoto Hotel in 1996.
At Otokoto, the victim was an 11-year-old boy who sold peanuts on the streets. A hotel gardener lured him inside, gave him a drugged drink, and when the boy became unconscious, he cut off his head. The man was apprehended while attempting to deliver the head to someone who had ordered it for ritual purposes.
The news caused a massive uproar. There were riots in the city, and people began burning the houses of those suspected of being involved.
The people labelled as “ritualists,” in other words, those involved in ritual syndicates or racketeering, were the focus of that uproar. My visit to the Otokoto Hotel aimed to remind the people of Imo State that this practice has been ongoing for far too long and must come to an end.
The government seized the hotel property, and today it is used by the police. Not far from the police station, there is a street named after the young boy who was murdered. Those responsible were eventually arrested, and some received life imprisonment while others were sentenced to death.
I visited that property to show that the same problem we saw nearly three decades ago is still with us today—only in new forms. Now, people kill their girlfriends, relatives, or acquaintances for what they call organ harvesting. They believe specific organs can be used in rituals to produce wealth, success, or power.
The narratives of religion, miracles, magic, and supernatural intervention fuel these beliefs. All of them reinforce the idea that ritual killings can deliver prosperity. What we are confronting is a Herculean task—a complex, many-headed monster of superstition and fear. Only the flame of reason, compassion, critical thinking, and skeptical inquiry can provide hope for society and for the victims.
Jacobsen: Thank you for the opportunity and your time, Leo.
Ritual murder – locally known as ‘muti murder’ – is not uncommon in Zimbabwe although it remains an exceptional crime that we must reject, combat and punish. The last time I posted on murder for ritualistic purposes in this Southern African country was on July 6 this year.
I take here a brief, superficial look at a number of reported and suspected or cases of ritual murder in Zimbabwe which have been reported in the current year, 2025, and in 2024 – with the important disclaimer that I do not claim to present an exhaustive list of reported muti murder cases, and underlining that many ritual murders go unnoticed.
In this post I do not include the original article(s), which is my usual procedure (for fear of losing the source in cyberspace). This time I take the risk… I apologize in advance for any inconvenience this may cause to the reader.
Before presenting you aforementioned list, I wish to share with you a succinct but very correct description of ‘ritual murder; thanking Lovemore Muzira of Pendula News, Zimbabwe for the quote:
‘Ritual killings are premeditated murders carried out on the belief that human body parts hold supernatural powers.’ Unquote.
Journalist Lovemore Muzira is a regular contributor to Pindula News with a background in Political Science and International Relations and has written most of the articles referred to below. He is to be commended for drawing our attention to this plague – murdering for ritualistic purposes, which are a serous human rights violation and cause fear and sadness.
The reader is reminded of the Makore ritual murder case: 7-year old Tapiwa Makore was murdered by his uncle and an accomplice for ritualistic purposes. His cruel death in 2020 shocked the nation and the high-profile muti murder of the young boy was leading headlines in newspapers for many years, 2020-2025. I also covered the tragic murder case and following trial on this site. Unfortunately, ritual murderers learn little from the punishment imposed on the murderers: ultimately they were sentenced to life imprisonment.
Warning: some of the following articles contain graphic details which may disturb the reader.
On a recent suspected case of ritual murder, in Norton, Zimbabwe, Lovemore Muzira reported:
Decomposing Body Of Missing Chitungwiza Teacher Found In Gutu Published: October 8, 2024 By: Lovemore Muzira – Pendula News, Zimbabwe Parts of the decomposing body of Stella Mushangidze Chidzenga, a Chitungwiza teacher were recently found in Gutu, Masvingo Province.
It’s impressive how the police uncovered everything, but it never led to a rial. The perpetrators went unpunished. A painful thought. (webmaster FVDK)
The photo Joyce Osagiede claimed to be Adam (Image: PA)
Mystery of boy’s torso found in Thames after ‘voodoo ritual’ remains decades later
Published: September 7, 2025 By: Saskia Rowlands – The Mirror, UK
More than two decades since little Adam’s torso was discovered in the river Thames, police are no closer to finding the boy’s killer after he was slaughtered in a horrific “voodoo ritual”
The child’s torso was dressed in orange shorts (Image: PA)
The torso of a little boy from Africa was found in London’s river Thames over two decades ago – but his killer is still on the loose.
An investigation found the youngster, aged between four and seven, was smuggled into Britain and slaughtered as part of a horrific voodoo ritual. Tests proved he had been plied with a powerful potion of gold dust and quartz, drugged into paralysis with a type of African bean and had his throat slit.
But despite several arrests and forensic breakthroughs over the years, nobody has been brought to justice for the horrific crime. As the 24th anniversary of the horror approaches, we take a fresh look at the evidence and how the story unfolded.
Officers recovered the body upstream (Image: SWNS)
The discovery
On September 21 2001, IT consultant Aidan Minter was walking across London’s Tower Bridge when he caught sight of something floating in the water. It was just 10 days after the 9/11 attacks in the US and the city was still strangely quiet.
At first, Aidan thought it was a shop mannequin with a red cloth attached to it. But as the object passed under the bridge and out the other side, he realised he was in fact staring at a headless child.
It’s a memory Aidan lives with to this day. He said during an interview in 2020: “I do think about him – I’ll never forget it for as long as I live.” Police pulled the body from the water upstream, close to the Globe Theatre, later that day. They named him Adam.
Aidan Minter spotted the torso in the river (Image: BBC NEWS)
The first week
Early investigations suggested Adam’s body may have been in the water for as long as 10 days. Police conclude he died from having his throat slit. His arms, legs and head had all been expertly amputated. The body parts have never been found.
There were no signs of physical or sexual abuse, and he had been well fed. He was wearing nothing but a pair of orange shorts – something which later gave officers their first breakthrough. The label indicated they were made by firm Kids & Company and the size and colour could only be found in a small number of shops in Germany.
Detective sergeant Nick Chalmers was one of the police officers assigned to the case and says it was the strangest and most complex of his career. He added: “You definitely have a tie to a case, and there’s this drive to find answers. The one thing that has lingered is the frustration that we didn’t find all the answers.”
Retired detective Nick Chalmers worked on the investigation (Image: BBC NEWS)
African connection
Tests showed Adam had lived in Africa until shortly before his death. Because his body had been precisely butchered, experts decided it had been a ritualistic murder.
Some thought it was a rare so-called “muti” killing found in southern Africa – when a victim’s body parts are removed and used by witchdoctors. Others said it was more likely a human sacrifice linked to a twisted version of Yoruban belief systems from Nigeria.
Nelson Mandela later made an impassioned plea to the African public for help, saying: “The boy comes from somewhere in Africa, so if anywhere, even in the remotest village of our continent, there is a family missing a son of that age who might have disappeared around that time please contact the police.”
Nelson Mandela made an impassioned plea (Image: Mirrorpix)
Breakthrough
In July 2002, social workers in Glasgow became concerned for the safety of two girls living with their mum, an African woman named Joyce Osagiede. Council workers found bizarre, ritualistic objects in her home. And at a court hearing to take the children into care, Joyce told an alarming story of cults, killings and sacrifices.
Joyce Osagiede was considered a key witness (Image: BBC NEWS)
DS Nick Chalmers searched her home and found clothes with the same Kids & Company label and in the same sizes as Adam’s orange shorts. Joyce is arrested.
Officers were convinced Joyce was an important part of the story, but she was confused and kept changing her account. She denied knowing Adam, but was unable to explain the extraordinary coincidence about the shorts. Officers lacked enough evidence to charge Joyce. She remained in Glasgow awaiting an asylum decision.
The shorts were from a brand called Kids and Company (Image: SWNS)
September – November 2002
Forensic work narrowed down Adam’s birthplace to land near Benin City in Nigeria, which is Joyce’s home city. Pollen samples in his gut showed he had been living in the south-east of England for a few days or weeks before his death. Also in his stomach was an unusual substance made of African river clay – including vegetation, ground bone and traces of gold and quartz. The presence of ash showed the mixture had been burned before Adam ate it.
In November, Joyce was deported after the Home Office rejected her asylum application. She vanishes after landing in Lagos. Afterwards, German police say she lived in Hamburg until late 2001, which is the city where Adam’s shorts were purchased.
July – October 2003
A man named Kingsley Ojo is arrested as part of several human trafficking raids in London. Police discovered he was one of two contacts on Joyce’s phone. And during a search of his house, officers find an animal skull pierced with a nail, liquid potions, packets of sand and a videotape labelled ‘rituals’ which showed an adult being beheaded.
Kingsley Ojo was jailed with four charges of people smuggling and using fake documents (Image: PA)
Meanwhile, botanists at London’s Kew Gardens analysed samples of a plant found in Adam’s gut and discovered he was fed small amounts of Calabar bean, sometimes known as the Doomsday, and used in witchcraft ceremonies in West Africa. The dosage found would have paralysed Adam but not prevented any pain. Ground up seeds from the Datura plant, which acts as a sedative and causes hallucinations, were also found.
Traces of so-called Doomesday seeds were found in Adam’s stomach (Image: Universal Images Group via Getty Images)
July – December 2004
Kingsley Ojo was jailed with four charges of people smuggling and using fake documents to obtain a passport and driving licence. He was said to have performed ‘juju’ ceremonies for other inmates behind bars.
An inquest into Adam’s death recorded a verdict of unlawful killing, hearing that he died from neck wounds suffered while he was still alive.
Adam was laid to rest in an unmarked grave( Image: BBC NEWS)
2005 – 2008
Kingsley Ojo offered to help the team investigating Adam’s death and claims he has secret recordings of Joyce. While awaiting deportation, he convinced officers he could help and spent two years feeding them information.
In December 2006, Adam’s body was laid to rest in an unmarked grave in a London cemetery. And two years later, Ojo is deported back to Nigeria after detectives decide they can’t rely on him.
In Nigeria, Joyce Osagiede finally admits she looked after Adam when she had lived in Hamburg in northern Germany and bought the orange shorts found on his body. A social worker assessing benefit claims later says she met Joyce on several occasions when she was in Hamburg and remembers seeing her with a small boy who she believes was Adam.
March 2011 – 2012
Joyce Osagiede claimed a photo found among her belongings in Germany was of Adam. She said his real name was Ikpomwosa and that she had looked after the boy, but gave him to a man called Bawa.
The following year, Joyce’s brother Victor said the boy in the photo was not Adam, claiming it was a misunderstanding. The BBC later met with Victor and Joyce who said the boy in the image was actually called Danny – who was later tracked down in Hamburg.
Joyce then suggests Adam was called Patrick Erhabor. She later identifies the man Bawa as trafficker Kingsley Ojo. Ojo continues to deny links to Adam’s killing and no evidence of his involvement is found.
The photo Joyce claimed to be Adam(Image: PA)
September 2021 – present
The Met Police launch a fresh appeal to find Adam’s killer to mark the 20 year anniversary of his body being found. The previous year, Joyce’s brother Victor revealed Joyce had died.
Aidan Minter, who spotted the body in the river, was diagnosed with acute post-traumatic stress disorder. He says he felt utterly helpless, knowing his discovery was somebody’s son.
For retired detective Nick Chalmers, the lack of answers is deeply frustrating. He said: “This was an innocent young child. There are people responsible for his death who haven’t been brought to justice. Twenty years on, I wish we knew the identity of Adam – and his parents. In reality, he is a missing child from a family, who probably don’t know he’s buried here in London.”
Witchcraft accusations are not uncommon in Liberia – nor in other African countries, as can be read in my recent post of August 18 and older posts.
I’ve commented in older posts on the outdated practice of witchcraft accusations and related maltreatment, sassywood practices (trial by ordeal) and mob justice. For briefness sake I present here some of my earlier posts on this subject. The reader is warned that some graphic details may be shocking.
Accusations of witchcraft are not limited to a particular area, county, town, village or tribe, as the following lists shows. Moreover, it must be emphasized that reported cases are usually the tip of an iceberg. It must be feared that many cases remain unreported.
The victim is a 25-year-old mason, Nelson Anyena, who has been killed in what investigators describe as a ritual murder in Mafi Adidome, Central Tongu District. During an exhumation exercise at a fetish priest’s shrine on July 7, 2025, investigators reportedly discovered two additional unidentified bodies buried at the same location. However, according to other (non-confirmed) reports, police discovered three additional skeletons buried under other idols, as well as scattered body parts in nearby bushes.
In all, six suspects including the fetish priest were arrested.
The horrifying murder case has been widely covered in the media.
Ghana’s Volta Region is one of the country’s sixteen administrative regions. Its capital is the city of Ho. It is located between Lake Volta in the west and the Republic of Togo in the east. (FVDK)
Warning: The following articles contain graphic details which may upset readers (FVDK)
Lady lures man with romantic encounter only to kill him for rituals
Published: July 14, 2025 By: Armani Brooklyn – GhPage, Ghana
The Volta Regional Police Command has arrested six individuals linked to the murder of 25-year-old mason, Nelson Anyena, in what police describe as a suspected ritual killing.
The incident occurred in December 2024 after Anyena, who had moved from Wusuta to Mafi-Adidome to join his wife, was lured into a trap by Augustina Fiawoyife under the pretence of a romantic meeting.
He was later strangled by two men identified as Wisdom Hedidor and Courage Bedzo.
His body was allegedly sold to a fetish priest for GH¢7,000.
The suspects arrested include:
Augustina Fiawoyife
Wisdom Hedidor
Courage Bedzo
Noah Gblor (fetish priest)
Yohannes Gblor (security guard)
John Gblor (lotto writer)
The breakthrough came following police investigations, leading to the exhumation of Anyena’s body at Noah Gblor’s shrine on July 7, 2025. Two other unidentified bodies were also found at the site.
All six suspects are currently in police custody and have been remanded. They are expected to reappear in court on August 8, 2025.
Police have transported the recovered bodies to the Police Hospital Mortuary in Accra for autopsy and DNA analysis. Authorities say more arrests may follow as the investigation deepens.
The Volta Regional Police Command has assured the public, especially the bereaved family and residents of Adidome, that justice will be served.
Man lured by woman, 21, for romantic encounter and killed for ritual
Published: July 13, 2025 By: Peace FM Online – Ghana
The Volta Regional Police Command has arrested six individuals in connection with the gruesome murder of Nelson Anyena, a 25-year-old mason. The arrests took place in Blorkorfe and Awakpedome, both suburbs of Adidome in the Central Tongu District of the Volta Region.
Police investigations revealed that the victim, who had moved from Wusuta to Mafi-Adidome in December 2024 to join his wife, was lured into a deadly trap involving a female accomplice and a fetish priest.
According to a police statement, the suspects include Augustina Fiawoyife, believed to have enticed the victim under the guise of a romantic encounter, as well as Wisdom Hedidor and Courage Bedzo, who allegedly carried out the killing.
The police have also identified the spiritual leader involved as Noah Gblor, a fetish priest, along with Yohannes Gblor, a security guard, and John Gblor, a lotto writer.
Preliminary findings indicate that on 4 December 2024, Fiawoyife lured Anyena to a remote location through a phone call. Once there, Hedidor and Bedzo reportedly strangled him and handed his body over to the fetish priest in exchange for GH¢7,000.
The crime came to light following detailed police investigations and the subsequent arrest of the suspects.
During an exhumation exercise at Noah Gblor’s shrine on 7 July 2025, investigators discovered two additional unidentified bodies buried at the same location.
Police confirmed the recovery of the bodies, which have been transported to the Police Hospital Mortuary in Accra for autopsy and DNA analysis.
All six suspects are currently in police custody and have been remanded. They are scheduled to reappear in court on 8 August 2025 as investigations continue. Authorities say further arrests are possible as they work to uncover the full extent of the criminal network behind the murder.
The Volta Regional Police Command praised the cooperation of the local community and appealed for calm among residents and the family of the deceased. The police assured the public that justice would be pursued rigorously in this alarming case.
The Volta Regional Police Command has arrested six individuals in connection with a suspected ritual killing of a 25-year-old mason, Nelson Anyena, at Mafi Adidome in the Central Tongu District of the Volta region.
According to a statement signed by Chief Inspector Francis Kwaku Gomado, Head of the Public Affairs Unit of the Volta Regional Police Command, the deceased had relocated from his hometown, Wusuta in the South Dayi District, to live with his wife at Mafi Adidome in December 2024.
Following weeks of covert investigations and collaboration with local residents, the police apprehended the first three suspects on 26th June 2025.
They include 21-year-old Augustina Fiawoyife, an unemployed woman; 31-year-old herbalist Wisdom Hedidor; and Courage Bedzo, also known as Dzidefo, a 31-year-old Kente weaver.
Further investigations led to the arrest of three additional suspects: Gblor Noah, also known as Ekpedzi, a 42-year-old fetish priest; his brother Yohannes Gblor, aged 27 and employed as a security guard; and John Gblor, aged 40, a lotto writer.
The three were arrested at Mafi Awakpedome.
Preliminary findings indicate that on 4th December 2024, Augustina, acting on instructions from her boyfriend, Wisdom Hedidor, lured Nelson Anyena to a secluded location under the pretext of a romantic meeting.
There, Hedidor and Courage Bedzo allegedly ambushed and strangled him (the deceased).
Investigators believe the suspects carried out the killing on behalf of fetish priest Gblor Noah, who had earlier approached them requesting a human body for ritual purposes in exchange for a fee.
After the act, Noah and his brothers allegedly paid GH¢7,000 to the two attackers and transported the body to a shrine at Blorkope.
On 3rd July 2025, police secured an exhumation order from the Ho Magistrate Court and, on 7 July, retrieved the victim’s body from beneath Noah Gblor’s shrine.
The exercise, led by Volta Regional Crime Officer Superintendent Mr Omari Mic Boakye and supported by Environmental Health Officers from the Ho Municipality, also uncovered two additional unidentified bodies buried at the site.
The remains have been transferred to the Police Hospital Mortuary in Accra for preservation, autopsy, and DNA profiling.
All six suspects are currently in police and prison custody and are expected to appear in court on 8th August 2025.
The Volta Regional Police Command has expressed appreciation for the public’s cooperation and has called on the family and community members to remain calm as investigations proceed.
Ritual murder: Six arrested over death of 25-year-old mason
Published: July 10, 2025 By: Caroaryee – MyNewsGh.com
A 25-year-old mason, Nelson Anyena, has been killed in what investigators describe as a ritual murder in Mafi Adidome, Central Tongu District.
His body was found buried beneath a shrine after weeks of investigation.
Nelson, who had recently moved from Wusuta to live with his wife in Mafi Adidome, was reportedly lured by a young woman, Augustina Fiawoyife, under the pretext of a private meeting.
According to police findings, she acted on instructions from her boyfriend, Wisdom Hedidor, a herbalist.
Together with Courage Bedzo, a kente weaver, they allegedly ambushed Nelson and strangled him to death.
Investigations revealed that the act was carried out for a fetish priest, Gblor Noah, who had promised payment in return for a human body to use for rituals.
After the killing, the priest and his brothers allegedly paid GH¢7,000 and moved the body to a shrine located at Blorkope.
Three suspects—Fiawoyife, Hedidor, and Bedzo—were arrested on June 26, 2025.
This led to further arrests: 42-year-old fetish priest Noah Gblor, his 27-year-old brother Yohannes Gblor, and 40-year-old John Gblor, a lotto writer.
On July 3, the police secured a court order to exhume the body.
During the operation on July 4, not only was Nelson’s body recovered, but two additional unidentified bodies were also discovered buried at the same location.
All the remains have been transferred to the Police Hospital in Accra for autopsy and DNA analysis.
The suspects remain in custody and are expected to reappear in court on August 8, 2025. The police have called for public calm as investigations continue.
The Central Tongu MP, Alexander Roosevelt Hotordze, and Dodzi Addison Mornyuie, the District Chief Executive, have condemned the discovery of human remains at a shrine in Mafi Gblorkope.
They described the incident as a “barbaric and inhumane act” that has shaken the conscience of the entire enclave.
They made the remarks during a visit to the crime scene on Tuesday, July 8, following a police-led operation that triggered the exhumation of multiple human remains, including the skeletal body of a 28-year-old Nelson Anyana believed to have been murdered for ritual purposes.
Mr Hotordze disclosed to the Ghana News Agency that such acts had no place in the society, and assured the people of Central Tongu that his office in collaboration with the district assembly would not rest until every person involved in the heinous crime was identified, apprehended, and made to face the full rigours of the law.
“This is a horrifying and deeply troubling development,” he added.
He emphasised that justice must be delivered swiftly, not only to honour the memory of the victims but also to restore a sense of security among residents.
“I have tasked the security services to deepen their investigations and act decisively. This is not just about one life lost; it is about safeguarding the moral fabric and peace of our community,” he said.
The MP urged residents to remain calm and cooperate with security personnel, noting that the ongoing investigations were being treated with the utmost seriousness.
Mr. Addison Dodzi Mornyuie also condemned the incident, describing it as “a stain on the conscience of the district” and a clear affront to human dignity and the rule of law.
He called on traditional leaders and local residents to remain vigilant and proactive in reporting suspicious activities, stressing that such heinous acts often thrived in silence and secrecy.
“We must build a community where no one is afraid to speak up and where evil is not allowed to hide under cultural or religious cover,” the DCE stated.
Mr. Mornyuie further assured the public of the Assembly’s full collaboration with the security agencies to bring all perpetrators to justice.
He reiterated that no one would be spared, regardless of social status or influence, and that the Assembly would intensify its community engagement and sensitisation efforts to prevent a recurrence.
Meanwhile, the Ghana Police Service and the National Intelligence Bureau had confirmed to the GNA that three other suspects were in custody.
They said forensic investigations were underway to identify the additional remains and determine the full scale of the crimes committed.
Authorities have encouraged members of the public to volunteer any relevant information that may assist in the ongoing probe.
The suspects. INSET: One of the suspects with human bones
Published: July 10, 2025 By: Daniel K. Orlando, Ho – Daily Guide Network
A suspected ritual killing syndicate has been busted by the Ghana Police Service following the discovery of several human remains at a shrine in Gblorkope, Central Tongu District in the Volta Region.
The breakthrough came after months of investigations triggered by a missing person’s report filed on December 17, 2024, by Madam Comfort Hatse, a trader from Donkorkrom in the Eastern Region.
She reported that her son, Nelson Anyana, 28, had left home on December 4, 2024, to meet one Augustina Fiawoyife at Mafi-Adidome and never returned.
Detectives later uncovered a gruesome conspiracy involving Fiawoyife, who was romantically involved with a herbalist, Wisdom Hedidor. The police say Hedidor, consumed by jealousy over Fiawoyife’s continued contact with Nelson, allegedly plotted to murder him for ritual purposes.
Investigations revealed that a local fetish priest, Gblor Noah, popularly known as Ekpedzi, had earlier requested a human body for ritual rites, promising a GH¢7,000 payment. Courage Bedzo, a kente weaver, reportedly relayed this request to Hedidor, who agreed to carry out the act.
On December 12, 2024, Fiawoyife allegedly lured Nelson to a secluded location near the DC Bungalow area in Adidome. While engaging him in conversation, Hedidor and Bedzo emerged and strangled him to death. Fiawoyife reportedly watched the killing without raising any alarm.
The body was subsequently sold to the fetish priest, who was accompanied by his brother, Gblor Yohannes, a lotto writer. The remains were transported to the Gblorkope shrine and buried beneath an idol after performing rituals.
Upon arrest and interrogation, the suspects led investigators to the shrine where Nelson’s remains were exhumed. Police also discovered three additional skeletons buried under other idols, as well as scattered body parts in nearby bushes, raising suspicions of serial killings.
Six suspects have since been arrested. They include Augustina Fiawoyife, unemployed, Wisdom Hedidor, herbalist, Courage Bedzo, kente weaver, Gblor Noah alias Ekpedzi, fetish priest, Gblor John, security guard, and Gblor Yohannes, lotto writer.
All six are residents of Mafi-Adidome and reportedly related to the operators of the shrine.
The suspects were arraigned before the Ho District Court 1 on July 2, 2025, presided over by His Worship Albert Annor Owusu. Prosecutor, Detective Sergeant Kwadwo Otibu-Gyan, informed the court that investigations are still underway, particularly efforts to identify and exhume all remains linked to the case.
The court did not take the suspects’ pleas and remanded them into prison custody to reappear on August 6, 2025.
The disturbing revelations have sent shockwaves through the Volta Region, with residents demanding swift justice and a clampdown on ritual activities in the area.
The Ghana Police Service has assured the public of its resolve to fully pursue the case and bring all perpetrators to book. Authorities are also appealing to the public for information that could aid ongoing investigations.
Forensic experts are currently working to identify the additional victims, as police probe the possibility of more bodies linked to the shrine.
Six nabbed over alleged ritual murder at Mafi Adidome
Published: July 10, 2025 By: Adom Online
The Volta Regional Police Command has arrested six individuals in connection with the suspected ritual killing of a 25-year-old mason, Nelson Anyena, at Mafi Adidome in the Central Tongu District.
According to police, three suspects were initially arrested on June 26, 2025, following weeks of covert investigations and collaboration with residents.
The suspects are 21-year-old unemployed woman Augustina Fiawoyife; 31-year-old herbalist Wisdom Hedidor; and 31-year-old Kente weaver Courage Bedzo, also known as Dzidefo.
Further investigations led to the arrest of three additional suspects: – Gblor Noah, also known as Ekpedzi, a 42-year-old fetish priest – Yohannes Gblor, a 27-year-old security guard and brother of Noah – John Gblor, a 40-year-old lotto writer at Mafi Awakpedome.
A statement signed by the Head of the Public Affairs Unit of the Regional Command, Chief Inspector Francis Kwaku Gomado, revealed that the deceased relocated from Wusuta in the South Dayi District to live with his wife at Mafi Adidome in December 2024.
On December 4, 2024, Augustina, acting on instructions from her boyfriend, Wisdom Hedidor, allegedly lured Nelson Anyena to a secluded location under the pretext of a romantic meeting.
There, Hedidor and Courage Bedzo reportedly ambushed and strangled him to death—an act police investigators believe was carried out on behalf of fetish priest Gblor Noah, who had earlier requested a human body for ritual purposes in exchange for a fee.
After the killing, Noah and his brothers allegedly paid GH¢7,000 to the attackers and transported Nelson’s body to a shrine at Blorkope.
On July 3, 2025, police secured an order from the Ho Magistrate Court and, the following day, exhumed Nelson’s body from beneath Noah Gblor’s shrine.
The exercise, led by Volta Regional Crime Officer Superintendent Omari Mic Boakye and supported by Environmental Health Officers from the Ho Municipality, also uncovered two additional unidentified bodies buried at the site.
All the remains have been transferred to the Police Hospital Mortuary in Accra for preservation, autopsy, and DNA profiling.
The suspects are currently in police and prison custody and are expected to reappear in court on August 8, 2025.
Meanwhile, the Volta Regional Police Command has expressed appreciation for the public’s cooperation and has called on the family and community members to remain calm as investigations continue.
Six arrested over ritual killing of 23-year-old in Mafi-Adidome; body exhumed by police
Published: July 9, 2025 By: Abigail Teye – Asaseeradio Ghana
The deceased, a resident of Mafi-Adidome, was reported missing on 17 December 2024 by his mother, Madam Comfort Hates, after he left home on 4 December to meet a woman identified as Augustina Fiawoyife but never returned.
Six individuals have been arrested in connection with the brutal killing of 23-year-old Nelson Anyana at Mafi-Adidome in the Central Tongu District of the Volta Region, in what police describe as a premeditated ritual murder.
The deceased, a resident of Mafi-Adidome, was reported missing on 17 December 2024 by his mother, Comfort Hates, after he left home on 4 December to meet a woman identified as Augustina Fiawoyife but never returned.
Police investigations revealed that Fiawoyife lured Nelson to a secluded area under the pretext of a meeting. She was allegedly acting on instructions from her boyfriend, an herbalist named Wisdom Hedidor, who suspected frequent phone calls between Nelson and Fiawoyife.
Further details uncovered a chilling plot involving a fetish priest, Gblor Noah, who had approached a kente weaver, Courage Bedzo, requesting a human body for ritual purposes in exchange for a reward. Bedzo reportedly relayed the request to Hedidor, who then targeted Nelson as the victim.
On 4 December 2024, Fiawoyife led Nelson to a bushy area near the DC Bungalow at Mafi-Adidome, where Hedidor and Bedzo were hiding. As Nelson engaged in conversation with Fiawoyife, the two men emerged and strangled him.
After the killing, the group contacted Gblor Noah, who arrived at the scene with another accomplice, Gblor John, a lotto writer. The body was transported to Gblorkope in Central Tongu, where ritual rites were allegedly performed. The remaining body parts were then buried in a nearby bush.
The suspects—Fiawoyife, Hedidor, Bedzo, Gblor Noah, and Gblor John—were subsequently arrested. Police say the body was allegedly sold for GHC 7,000 for the ritual.
On 2 July 2025, the case was called at the Ho District Court 1, presided over by His Worship Albert Annor Owusu. All suspects appeared without legal representation. Prosecuting, Detective Sergeant Kwadwo Otibu-Gyan told the court investigations were ongoing, especially efforts to locate and exhume the remaining body parts.
The exhumation was carried out on 7 July 2025, with re-interment expected.
The suspects’ pleas were not taken, and they were remanded into prison custody to reappear on 6 August 2025.
The incident has sent shockwaves through the Central Tongu District, with residents calling for swift justice and stronger action against ritual-related crimes. Police investigations are ongoing.
Reporting by Solomon Mensah-Ahiable for Asaase News in the Volta Region
The Homicide Unit of the Ghana Police Service has made a major breakthrough in a suspected ritual murder case involving the disappearance of 28-year-old Nelson Anyana.
An intensive investigation led to the discovery and exhumation of multiple human remains buried within a shrine at Gblorkope, located in the Central Tongu District of the Volta Region.
This operation follows a report filed by Comfort Hatse, the mother of the deceased, who informed police that her son had gone missing on December 4, 2024, after leaving home to meet a woman named Augustina Fiawoyife. He was officially declared missing on December 17.
Working with three key suspects, homicide detectives from the Volta Regional Police Command searched a property believed to be used for ritualistic practices.
The team exhumed Nelson Anyana’s body, buried beneath idols at the Gblorkope shrine, confirming suspicions of ritual murder.
The police further uncovered three additional human skeletal remains buried under separate idols at the same location.
Additional human body parts, believed to belong to other victims, were also discovered buried in surrounding bushes, raising fears that the site may have been a hub for serial ritual killings.
Six individuals have since been arrested and arraigned in connection with the murder.
The suspects include:
Augustina Fiawoyife, unemployed
Wisdom Hedidor, herbalist
Courage Bedzo, kente weaver
Gblor Noah, alias Ekpedzi, 37, fetish priest
Gblor John, 38, security guard
Gblor Johannes, 27, lotto writer
The last three, all brothers, are believed to operate the Gblorkope shrine.
According to the police, the murder was orchestrated by Wisdom Hedidor, who had reportedly grown jealous of the deceased’s relationship with Augustina, his romantic partner.
Investigations reveal that around the same period, fetish priest Gblor Noah allegedly requested a human body for ritual purposes in exchange for payment.
Courage Bedzo is said to have relayed the request to Hedidor, who agreed to carry out the killing.
On December 12, 2024, Augustina lured Nelson Anyana to a quiet area in Adidome, where Hedidor and Bedzo ambushed and strangled him, allegedly in the presence of Augustina.
The body was later purchased by the fetish priest and his associate, Gblor Johannes, for GH¢7,000. It was transported to the shrine at Gblorkope, used in ritual practices, and buried under one of the idols.
Following the operation, all six suspects were arraigned before the Ho District Court. They face charges of abetment of crime, to wit, murder, and conspiracy to commit crime, to wit, murder.
Police say forensic analysis is underway to identify the other human remains recovered and to determine if more suspects should be charged.
The shocking discovery has triggered public outrage and fear among residents of the Central Tongu District, with many demanding swift justice and a broader crackdown on suspected ritual networks in the region.
The Ghana Police Service has assured the public of its commitment to fully investigate the case and bring all perpetrators to justice.
Police exhume multiple human remains in Central Tongu shrine
Published: July 9, 2025 By: Adomon Online, From: GNA
The Homicide Unit of the Ghana Police Service has undertaken an operation that uncovered and exhumed multiple human remains buried in a shrine at Gblorkope in the Central Tongu District.
This follows a suspected ritual murder and the disappearance of 28-year-old Nelson Anyana.
The homicide investigation marked a breakthrough in the alleged murder of Nelson, resulting in the discovery of multiple human bones, some buried beneath idols in the shrine.
Six individuals have been arrested and arraigned in connection with the alleged murder of Nelson, who had earlier been declared missing.
The breakthrough came after police detectives from the Homicide Unit in Ho, accompanied by three key suspects, conducted a search of a property believed to have been used for ritual purposes.
The body of Nelson Anyana, who had been missing since December 2024, was exhumed from the Gblorkope shrine, confirming police suspicions of ritual murder.
During the search, police discovered three additional skeletal remains buried beneath different idols at the same location. Assorted human body parts believed to belong to other victims were also found buried in nearby bushes, intensifying suspicions that the site may have been used for serial ritual killings.
The suspects, all residents of Mafi Adidome, are Augustina Fiawoyife, unemployed; Wisdom Hedidor, an herbalist; and Courage Bedzo, a kente weaver.
The others are Gblor Noah, also known as Ekpedzi, a fetish priest aged 37; Gblor John, a 38-year-old security guard; and Gblor Johannes, a 27-year-old lotto writer. The last three, who are siblings, are reported to be operators of the Gblorkope shrine.
According to police investigations, the case began when Comfort Hatse, a trader from Donkorkrom and mother of the deceased, reported him missing on December 17, 2024.
She stated that the deceased had left home on December 4 to meet the first suspect, Augustina Fiawoyife, and never returned.
It was later discovered that Augustina was in a relationship with the second suspect, Wisdom Hedidor, who had grown jealous over her ongoing relationship with the deceased. He allegedly hatched a plan to kill him, which was executed accordingly.
Around that time, the fourth suspect, Gblor Noah, had reportedly solicited a human body for ritual purposes in exchange for a substantial payment.
The third suspect, Courage Bedzo, relayed this request to Hedidor, who agreed to carry out the murder.
On December 12, 2024, Augustina lured the deceased to a secluded area near DC Bungalow, a suburb of Adidome. While the victim engaged her in conversation, Hedidor and Bedzo ambushed and strangled him to death, with Augustina allegedly witnessing the act without intervening.
The third suspect subsequently contacted the fetish priest, who arrived at the scene with the sixth suspect, Gblor Johannes. They bought the deceased’s body for GH¢7,000 and transported it to the shrine at Gblorkope, where it was used in ritual ceremonies before being buried under idols.
Following the recovery of Nelson Anyana’s remains and those of other unidentified individuals, all six suspects were arraigned before a District Court in Ho. They have been charged with abetment of crime to wit murder and conspiracy to commit crime to wit murder.
Police investigators say further forensic analysis is underway based on the new discoveries to determine the identities of the additional victims and file appropriate charges against the suspects.
The discovery has sparked outrage and fear among residents of the Central Tongu District, with many calling for swift justice and a broader investigation into possible ritualistic networks in the region.
The Ghana Police Service has reaffirmed its commitment to pursuing the case thoroughly and ensuring all perpetrators face the full rigours of the law.
Central Tongu: HumanRemains Exhumed From Shrines in Gblorkope
Published: July 9, 2025 By: Peter Atsu ,reviewed by Samuel Gitonga, Yen – Ghana
A quiet Volta village has been rocked by a chilling case of suspected ritual killing after the discovery of human remains
Three brothers, known in the community, are accused of using human remains in shrines
The suspects include a priest, a lottery ticket retailer and a security guard, all linked to a missing young man
A worrying discovery has rocked the quiet village of Gblorkope in the Adidome North electoral area of the Central Tongu District, where police officers in the Volta Regional Police Command have exhumed human remains from shrines.
The remains are allegedly those of individuals murdered and used in ritualistic practices.
Gblorkope rocked by grief as police discover human remains in a shrine. Photo credit: UGC Source: Getty Images
The operation involved three of the six suspects leading authorities to the sites where the remains were found. According to Prosper Ayikpa, the Assembly Member for the area, the remains, including four human skulls, were recovered from two shrines.
“The remains were exhumed from two shrines. The remains were actually used as the foundation upon which deities were moulded in the shrines. In all, four human skulls were exhumed from three shrines with other human parts,” he told YEN.com.gh in an interview, painting a grim picture of the ritualistic practices involved.
Ayikpa expressed his dismay over the incident, confirming that he personally knew the three suspects, who all share the same father. “The suspects are six, but the three that the police came with are indigenes of my electoral area,” Ayikpa stated, adding that “…they are well-known people in the area. They even campaigned for me to become an Assembly Member, so I know them well,” he said.
He also disclosed the professions of the three suspects: “John Gblor is a lotto writer, his brother Yohanes Gblor works as a security guard, and Noah Gblor is the main traditional priest who runs the shrines with the help of his brothers. They all share the same father. They are brothers,” he said.
How Nelson Anyana’s body was found
According to sources close to the investigations, on December 17, 2024, Comfort Hates, a trader residing in Donkorkrom in the Eastern Region, reported to the Adidome Police that her 28-year-old son, Nelson Anyana, had gone missing after leaving home three days earlier to meet one Augustina Fiawoyife.
The Adidome Police Command launched an investigation and arrested Augustina Fiawoyife.
Information disclosed to a local radio station in the Central Tongu Constituency showed that Augustina was the girlfriend of Wisdom Hedidor, a herbalist with whom she lived in Avakpadome, a suburb of Adidome.
Hedidor reportedly became suspicious and warned his girlfriend to stop receiving calls from Nelson, who frequently contacted her. Around the same time, Gblor Noah, the priest, allegedly approached his friend Courage Bedzo, a Kente weaver also residing in Avakpadome, requesting a dead body for ritual purposes in exchange for a ransom.
Courage Bedzo then ostensibly relayed this request to Wisdom Hedidor, who agreed to the plan. Both men allegedly conspired to kill Nelson Anyana, the man who often called Augustina. Investigations allegedly showed that Hedidor convinced his girlfriend to lure Nelson to a secluded location, where he would be killed and offered to the priest for money rituals.
Augustina, Nelson meet at an isolated spot On Wednesday, 4 December 2024, at approximately 7:30 PM, Augustina reportedly instructed Nelson to meet her at an isolated spot near a bungalow.
Unaware of the purported plan, Nelson arrived and began speaking with her.
Moments later, Hedidor and Bedzo emerged from a nearby bush and allegedly strangled Nelson to death.
After the suspected murder, Courage Bedzo allegedly contacted Gblor Noah to inform him that the body was ready.
Gblor Noah, accompanied by his brother John, the lotto writer, reportedly arrived and transported Nelson’s lifeless body to their house in Gblorkope.
Parts of the body were allegedly used in rituals within the shrine, and the remaining human parts were buried in a nearby bush.
Efforts to speak with the Volta Regional Police Crime Officer on the matter have so far been unsuccessful.
The homicide unit of the Ghana Police Service has undertaken an operation, uncovered and exhumed multiple human remains buried in a shrine at Gblorkope in Central Tongu District.
This followed a suspected ritual murder and disappearance of 28-year-old Nelson Anyana.
The homicide investigation is a breakthrough in the alleged murder of Nelson resulting in the discovery of multiple human bones, some buried under idols in the shrine.
Six individuals have been arrested and arraigned in connection with the alleged murder of Nelson, after being declared missing.
The breakthrough came after Police Detectives from the Homicide Unit in Ho, in the company of three key suspects, conducted a search of a property believed to be used for ritual purposes.
The body of Nelson Anyana, who had been missing since December 2024, was exhumed from a Gblorkope shrine satisfying Police suspicion of ritual murder.
The Police, in their search, discovered three additional skeletal remains buried beneath different idols at the same location, as assorted human body parts believed to belong to other victims were found buried in nearby bushes, intensifying suspicions that the site may have been used for serial ritual killings.
The suspects, all residents of Mafi Adidome, are Augustina Fiawoyife, unemployed; Wisdom Hedidor, an herbalist; and Courage Bedzo, a kente weaver.
Others are Gblor Noah, also known as Ekpedzi, a fetish priest, 37; Gblor John, a security guard, 38; and Gblor Johannes, a lotto writer, 27 (all siblings) and operators of the Gblorkope shrine.
According to Police investigations, the case began when Comfort Hatse, a trader from Donkorkrom and mother of the deceased, reported her missing on December 17, 2024.
She stated that the deceased had left home on December 4 to meet the first suspect, Augustina Fiawoyife, and never returned.
It was later discovered that Augustina was in a relationship with the second suspect, Wisdom Hedidor, who had grown jealous over his ongoing relationship with the deceased and hatched the scheme to kill him, which was executed according to plan.
Around that time, the fourth suspect, Gblor Noah, reportedly earlier solicited a human body for ritual purposes in exchange for a substantial payment.
The third suspect, Courage Bedzo, relayed this request to Hedidor, who then agreed to carry out the murder.
On December 12, 2024, Augustina lured the deceased to a secluded area near DC Bungalow, a suburb of Adidome, while the victim engaged her in conversation, Hedidor and Bedzo ambushed and strangled him to death, with Augustina allegedly witnessing the act without intervening.
The third suspect subsequently contacted the fetish priest, who arrived at the scene with the sixth suspect, Gblor Yohannes and bought the deceased’s body for GH¢7,000, which was transported to the shrine in Gblorkope, where it was used in ritual ceremonies before being buried under the idols.
Following the recovery of Nelson Anyana’s remains and those of other unidentified individuals, all six suspects had earlier appeared before a District Court in Ho, charged with abetment of crime to wit murder and conspiracy to commit crime to wit murder.
Police investigators say further forensic analysis was underway based on the new discoveries to determine the identities of the additional victims and appropriate charges for the suspects.
The discovery has sparked outrage and fear among residents of the Central Tongu District, with many calling for swift justice and a broader investigation into possible ritualistic networks in the region.
The Ghana Police Service has reaffirmed its commitment to pursuing the case thoroughly and ensuring all perpetrators face the full rigours of the law.
The following links to articles from various sources (GhanaWeb, Modern Ghana) provide more information on this spectacular and revolting ritual murder case.
Source: The Homicide Unit of the Ghana Police Service has achieved a significant breakthrough with the discovery and exhumation of multiple human remains at a shrine in Gblorkope, Central Tongu District, Volta Region. The operation was launched following the suspected ritual murder of 28-year old Nelson Ayana, who went missing in December 2024. Source: GhanaWeb
Belief in witchcraft is widespread on the African continent. Amnesty International recently released a report highlighting the situation in Ghana, in particular in the northern part of the country, but accusations of witchcraft and attacks on persons accused of being witches, in particular elder women, are – I dare say – common in many African communities, in rural areas as well as urban centers. See my previous posts on the subject.
Authorities often fail to react adequately on these human rights violations. It is not rare that even those occupying responsible positions in society also belief in witchcraft, joining violators in stead of protecting vulnerable victims.
As Amnesty International emphasizes in its report, root causes must be addressed. Genevieve Partington, Country Director Amnesty International Ghana pleads for an active role of governments in combatting this evil:
“The government should establish a properly resourced long-term national awareness campaign challenging cultural and social practices that discriminate against women and older people, including witchcraft accusations.”
Witchcraft accusations putting hundreds at risk of “physical attacks or even death” in Ghana, Amnesty says
Published: April 14, 2025 By: CBS BNews (CBS/AFP)
Hundreds of people suspected of witchcraft in Ghana, especially older women, face rampant human rights abuses including murder, Amnesty International said Monday, asking the government to criminalize accusations and ritual attacks.
In 2023, the Ghanaian parliament passed a bill making it a criminal offense to declare, accuse, name or label someone as a witch but the bill is yet to be signed into law.
“The accusations, which can lead to threats, physical attacks or even death, usually start within the family or among community members following a tragic event such as an illness or a death,” Amnesty said.
“Older women living in poverty, with health conditions or disabilities are at greater risk, as well as women who do not conform to stereotypical gender roles. In some cases, accusers even base their claims on having had a bad dream about a person,” it added.
The majority of victims are “marginalized individuals, particularly older women,” in areas in the country’s northern and northeastern regions, the report said.
Belief in witchcraft remains common in many rural communities along the west African coast, including Ghana, and elsewhere in the continent. Earlier this year, two men in Zambia were charged with practicing witchcraft and possessing charms intended to harm the country’s president.
People accused of witchcraft are usually banished from their home areas and in Ghana they seek refuge in camps run by traditional priests “where they remain until they die or a family member or another community accepts them,” the rights monitor said.
Amnesty said Ghana had not done enough to protect victims, stressing the need for a sensitization campaign in vulnerable areas.
It also said the government had failed to “ensure access to adequate food, safe housing and clean water” for people living in these camps.
“The authorities should pass legislation specifically criminalizing witchcraft accusations and ritual attacks, including protective measures for potential victims,” said Genevieve Partington, Amnesty’s country director in Ghana.
Partington is also a member of the Coalition Against Witchcraft Accusations, an association set up following the lynching of a 90-year-old woman in July 2020 in northern Ghana.
Similar attacks occur in other parts of Africa.
Eight women blamed for the death of two ailing boys in Guinea Bissau last year were forced to drink poison and died.
Also last year, two women in their sixties were publicly stoned and their bodies burnt in the Democratic Republic of Congo for allegedly causing the deaths of several people.
This is a reflection of how “we treat elderly people,” Leo Igwe, founder of Nigeria-based non-profit Advocacy for Alleged Witches, told AFP.
Samadu Sayibu of Ghana’s rights group Songtaba, said it also “highlighted issues such as gender and poverty.”
Belief in witchcraft is also common in some rural communities in Angola despite strong opposition from the church in the predominantly Catholic former Portuguese colony. Last year, police said about 50 people died in Angola after being forced to drink an herbal potion to prove they were not sorcerers.
Ghana: Hundreds accused of witchcraft urgently need protection and reparation
Published: April 14, 2025 By: Amnesty International
The Ghanaian authorities have failed to protect and fulfil the human rights of hundreds of victims of witchcraft accusations and ritual attacks that forced them to flee their communities fearing for their lives, said Amnesty International in a new report.
“Branded for life: How witchcraft accusations lead to human rights violations of hundreds of women in North Ghana”, documents the situation across four informal camps where accused people, primarily older women, are currently living with insufficient access to health services, food, safe housing, clean water and economic opportunities. At the time of Amnesty International’s visits in November 2023 and April 2024, more than 500 people were residing in the camps.
“Witchcraft accusations and related abuses infringe on a person’s right to life, to security, and to non-discrimination. This deeply rooted and prevalent practice has led to untold suffering and violence. While the belief in witchcraft is protected under international law, harmful practices that stem from the belief are not and those impacted need protection and reparation,” said Michèle Eken, Senior Researcher at Amnesty International.
“He doesn’t want me [in the community], that’s why he accused me”
The accusations, which can lead to threats, physical attacks or even death, usually start within the family or among community members following a tragic event such as an illness or a death. Older women living in poverty, with health conditions or disabilities are at greater risk, as well as women who do not conform to stereotypical gender roles.
In some cases, accusers even base their claims on having had a bad dream about a person.
They always have plans of putting allegations against you, especially if you are hardworking and are still strong and doing well as a woman.A resident of the Kukuo camp
“My neighbour said he dreamt […] that I was trying to kill him. He doesn’t want me [in the community], that’s why he accused me,” said Fawza*, resident of Gnani camp. “I refused for the [village] chief to marry any of my daughters. One day, a child got sick in the community and the chief accused me,” said Fatma*, resident of the Kukuo camp.
Another resident of the Kukuo camp about 60 years old, said: “They always have plans of putting allegations against you, especially if you are hardworking and are still strong and doing well as a woman.”
Authorities failing to ensure decent living conditions in camps
Women accused of witchcraft have no safe place to run to other than camps overseen by religious leaders in the northern and north-east regions of Ghana, which are now more than a century old.
Although the camps offer shelter, the living conditions are inadequate. Alimata* struggles with her accommodation: “I have my own room here, but it needs reroofing. Water comes down through the roof when it rains.” A resident of the Kukuo camp in her eighties, has not been able to support herself since she fled her village: “I miss a lot [from home]. I had everything. I was harvesting shea nuts. Now, if someone doesn’t feed me, how would I eat?”
The government has failed to ensure access to adequate food, safe housing and clean water in the camps. Health services are also inadequate for women who have serious or ongoing health conditions. Livelihood opportunities are limited and there is no governmental programme to support victims of witchcraft accusations.
“Because people in the camps are unable to provide for themselves, the authorities have a duty to protect and support them. But they have so far failed to do so,” said Marceau Sivieude, Amnesty International’s Interim Regional Director for West and Central Africa.
Witchcraft accusations and ritual attacks must be criminalized
The testimonies point to the state’s failure to establish an environment conducive to criminal investigations and prosecutions of witchcraft-related attacks. This, in turn, contributes to the recurrence of accusations and related abuses.
By not providing a specific legal framework to address this harmful practice, the Ghanaian authorities have failed in their duty to protect victims.
“The authorities should pass legislation specifically criminalizing witchcraft accusations and ritual attacks, including protective measures for potential victims,” said Genevieve Partington, Country Director of Amnesty International Ghana and member of the Coalition Against Witchcraft Accusations, an association set up following the lynching of a 90-year-old woman in July 2020.
Root causes must also be addressed
The belief in witchcraft is entrenched in several communities. Criminalizing witchcraft accusations alone would not resolve the issue. While some sensitization initiatives have been conducted by NGOs and at the local government level, they are not enough to comprehensively combat stereotypes linked to witchcraft accusations.
The government should establish a long-term national awareness campaign challenging cultural and social practices that discriminate against women and older people.Genevieve Partington, Country Director of Amnesty International Ghana
“We urge the adoption of a holistic approach that addresses the root causes of the abuses including social and economic reintegration programmes, along with protection and reparations to persons who suffered abuses due to an accusation,” said Genevieve Partington.
“The government should establish a properly resourced long-term national awareness campaign challenging cultural and social practices that discriminate against women and older people, including witchcraft accusations.”
Background
This report is based on research conducted between July 2023 and January 2025. The organization interviewed 93 people accused of witchcraft living in four camps, including 82 women, most of them aged 50 to 90.
As part of Amnesty International’s campaign, discussions were held in early February 2025 with the Office of the Attorney General and the Ministry of Gender, Children and Social Protection. They expressed interest in the reintroduction in parliament of the private members bill to criminalize witchcraft accusations and to protect victims of witchcraft accusations. The bill was reintroduced shortly afterwards.
Amnesty International shared the preliminary findings of this report on 26 February 2025 with the authorities. At the time of finalizing the report, no responses had been received.
Hundreds facing witchcraft accusations in Ghana need protection: Amnesty
Ghana’s national flags flay at half staff for late Ghana President John Atta Mills in Accra, Ghana, Friday, July 27, 2012. (AP Photo/Christian Thompson ) (The Associated Press)
Published: pril 14, 2025 By: AFP, CTV News Canada
Accra, Ghana — Hundreds of people suspected of witchcraft in Ghana, especially older women, face rampant human rights abuses including murder, Amnesty International said Monday, asking the government to criminalise accusations and ritual attacks.
In 2023, the Ghanaian parliament passed a bill making it a criminal offence to declare, accuse, name, or label someone as a witch but the bill is yet to be signed into law.
“The accusations, which can lead to threats, physical attacks or even death, usually start within the family or among community members following a tragic event such as an illness or a death,” Amnesty said.
“Older women living in poverty, with health conditions or disabilities are at greater risk, as well as women who do not conform to stereotypical gender roles. In some cases, accusers even base their claims on having had a bad dream about a person,” it added.
The majority of victims are “marginalized individuals, particularly older women,” in areas in country’s northern and northeastern regions, the report said.
Belief in witchcraft remains common in many rural communities along the west African coast, including Ghana.
People accused of witchcraft are usually banished from their home areas and in Ghana they seek refuge in camps run by traditional priests “where they remain until they die or a family member or another community accepts them,” the rights monitor said.
Amnesty said Ghana had not done enough to protect victims, stressing the need for a sensitisation campaign in vulnerable areas.
It also said the government had failed to “ensure access to adequate food, safe housing and clean water” for people living in these camps.
“The authorities should pass legislation specifically criminalizing witchcraft accusations and ritual attacks, including protective measures for potential victims,” said Genevieve Partington, Amnesty’s country director in Ghana.
Partington is also a member of the Coalition Against Witchcraft Accusations, an association set up following the lynching of a 90-year-old woman in July 2020 in northern Ghana.
Similar attacks occur in other parts of Africa.
Eight women blamed for the death of two ailing boys in Guinea Bissau last year were forced to drink poison and died.
Also last year, two women in their sixties were publicly stoned and their bodies burnt in the Democratic Republic of Congo for allegedly causing the deaths of several people.
This is a reflection of how “we treat elderly people,” Leo Igwe, founder of Nigeria-based non-profit Advocacy for Alleged Witches, told AFP.
Samadu Sayibu of Ghana’s rights group Songtaba, said it also “highlighted issues such as gender and poverty”.
Warning: the following post and related articles contain graphic details which may upset readers.
On previous occasions I have stated here that the numbers of abductions and murders for ritual motives are running sky-high in Nigeria, not to speak of missing persons leaving no trace. Having a brief look at the contents of this site since I started it in 2018, one is tempted to say that this West African country is well covered but by far I do not report all recorded cases of ritualistic murders in Africa’s most populated country (over 225 million inhabitants in 2024).
The list is too long to continue. Each day new ritual killing cases are unearthed, sometimes literally.
Given this background, the article below is not surprising and the reader will not be surprised that I fully support the author’s view: that greed is a basic ingredient and motive for ritualistic violence.
However, after having read the article I remain with two – related – unanswered questions.
Why is it that superstition is so widespread in Nigeria? Ritual murders and the harvesting of organs, other body parts, in short, ‘money rituals’, are carried out – by ‘ordinary criminals’ as well as by ‘ordinary citizens’ – because it is believed that ritual murders can make people rich or famous. Why is it that the belief in ‘juju’, the power of the supernatural, is so persistent? (webmaster FVDK)
it is believed that ritual killings can make people rich
When wealth demands blood: The horror of ritual killings in Nigeria
Published: March 13, 2025 By: Kelly Odaro – The Nigerian Observer
Amidst Nigeria’s economic quagmire, a more sinister affliction festers — ritual killings. This grotesque practice, once whispered in hushed tones and relegated to the annals of folklore, has metamorphosed into an alarming commonplace reality.
The nation wakes up to a grim litany of media headlines detailing the heinous acts of individuals who, in their insatiable pursuit of material prosperity, desecrate human life with blood ritual. The moral fabric of our society is unravelling at an alarming pace, frayed by an unsettling obsession with overnight wealth.
The recent gruesome murder in the Evbuotubu community of Benin City, where a young man’s head was severed, has once again spotlighted the disturbing prevalence of ritual killings in the region. This heinous act is not an isolated incident but part of a growing pattern of bloodshed fuelled by a dangerous obsession with instant wealth and power.
Ritual killings, often driven by superstitious beliefs and occult practices, have persisted in many parts of Nigeria despite modernisation and law enforcement efforts. In Benin City, several cases have been reported over the years, each more chilling than the last. Many of the unsuspecting victims are young men and women, often lured, kidnapped, and gruesomely murdered in rituals meant to bring fortune to perpetrators.
In past years, there have been numerous reports of mutilated bodies discovered in forests, abandoned buildings, or shallow graves, their organs harvested for money-making rituals. In
2020, a similar case rocked the Otuo community in Owan East Local Government Area of Edo State where three young men and a woman were set ablaze by a mob for allegedly beheading a secondary school student in a suspected ritual killing (Punch, 25 February, 2020). In 2018, four brothers allegedly unalived their grandmother for money rituals in Ohovbe quarters, Ikpoba Hill in Benin City, according to Vanguard News (January 9, 2018).
Likewise, in 2019, police uncovered a shrine where human skulls and body parts were found, indicating that ritual killings were being carried out on a large scale. More so, over twenty mummified bodies were discovered in a building in Benin City (The Guardian, August 8, 2022), and a myriad of similar incidents occurred across Nigeria.
Despite widespread condemnation, these horrific acts continue, largely because of deep-rooted societal attitudes that glorify sudden wealth without questioning its source. Many individuals with dubious riches are still celebrated, given chieftaincy titles, and honoured in religious circles simply because of their financial influence. This cultural acceptance creates an environment where desperate individuals, especially young men, resort to extreme measures to attain wealth and social status.
Addressing this crisis requires more than just police crackdowns. There must be a fundamental shift in societal values —one that prioritises ethical wealth over ill-gotten riches. Religious institutions, traditional rulers, and community leaders must take a firm stand against the glorification of questionable affluence.
The Evbuotubu incident is a grim reminder that Nigeria is still battling the scourge of ritual killings. Until society collectively condemns and rejects wealth acquired through bloodshed, such horrors will persist, leaving a trail of innocent victims in their wake.
Once upon a time, wealth in Nigerian society was synonymous with industry, resilience, and ingenuity. The elders of old (traders, craftsmen, farmers, and entrepreneurs) prided themselves on the sweat of their brows. A man’s affluence was a direct reflection of his diligence and years of toil.
Today, however, a corrosive paradigm has taken root, one that glorifies instant affluence, irrespective of the means through which it is obtained. The insidious doctrine of “making it by any means necessary” has replaced the time-honoured principle of hard work.
This paradigm shift is not accidental. It is the consequence of a deeply flawed value system where wealth, no matter how dubiously acquired, commands reverence. The very individuals who should be ostracised for their morally reprehensible conduct are, instead, venerated. This toxic culture emboldens desperate youth to explore even the most abhorrent means to attain affluence.
The most disheartening aspect of this trend is the complicity (both tacit and overt) of society’s supposed moral gatekeepers. Religious leaders, who should be the custodians of righteousness, have too often become enablers of corruption. In the grandiose edifices of faith, where the gospel of prosperity is preached with fervour, those with questionable sources of wealth are celebrated.
They are given front-row seats, called upon for prayers, and sometimes elevated to positions of religious leadership, all because their ill-gotten wealth fuels the construction of mega worship centres.
Traditional rulers, the custodians of Nigeria’s cultural ethos, are equally culpable. The hallowed institution of chieftaincy, once reserved for men of impeccable character, has been commercialised. Titles that once symbolised honour are now available to the highest bidder. The affluent, irrespective of their moral standing, are conferred with chieftaincy titles in elaborate ceremonies attended by society’s crème de la crème.
In many instances, these so-called ‘chiefs’ are known for their nefarious dealings, yet they are paraded as paragons of success.
The elite, politicians, and corporate magnates are not innocent either. Many continue to patronise, endorse, and associate with individuals whose wealth bears the stench of blood money. By doing so, they lend credibility to criminality and normalise the abnormal. When men who are rumoured to have amassed their fortunes through dark means are invited to state functions, given government contracts, or honoured in grand events, the message to the struggling youth is clear — wealth, regardless of its origin, is the ultimate measure of success.
The media, which should serve as society’s watchdog, is often a double-edged sword. While some journalists and media houses expose the nefarious activities of ritual killers, others glorify the very individuals whose sources of wealth are dubious. The extravagant lifestyles of these questionable figures are routinely splashed across the pages of newspapers, magazines, television, and online platforms, painting them as role models rather than cautionary tales.
Reality television, social media influencers, and music videos further exacerbate the problem by promoting a culture of ostentation. Young people, bombarded with images of expensive cars, lavish mansions, and extravagant vacations, begin to equate self-worth with material possessions. Those who lack the patience for legitimate wealth creation resort to criminality, with some taking the ultimate plunge into the dark world of ritual killings.
At the core of ritual killings is the utter dehumanization of victims. The perpetrators, in their frenzied pursuit of wealth, strip their victims of all humanity, reducing them to mere commodities for sacrifice. The gruesome nature of these killings — dismembered bodies, missing vital organs, and ritualistic symbols points to an eerie level of barbarism that should have no place in civilised society.
Many victims are unsuspecting individuals. Children are lured with sweets or money, young women deceived by fake lovers, and travellers waylaid by ritual syndicates. The lack of stringent security measures, poor law enforcement, and a failing judicial system embolden these criminals, who often evade justice or buy their way out of prosecution.
One of the greatest tragedies of Nigeria’s legal system is its failure to serve as a deterrent to ritual killers. Reports of arrests are frequent, but convictions are rare. The wheels of justice turn at a sluggish pace, and in many cases, perpetrators with financial clout secure their freedom.
Corruption within the police force further compounds the problem. Cases of ritual killings are sometimes swept under the carpet in exchange for bribes, leaving families of victims without closure. Even when cases proceed to court, the judiciary’s lethargy allows them to drag on indefinitely, creating a loophole for criminals to manoeuvre their way back into society.
If Nigeria is to rid itself of the scourge of ritual killings, a fundamental societal reorientation is imperative. The following measures must be taken:
Schools must incorporate value-based education that emphasises the dignity of labour and the dangers of illicit wealth.
The youth must be taught that wealth, when pursued through righteous means, is more fulfilling and sustainable; religious leaders must take an uncompromising stance against those who amass wealth through dubious means. Places of worship should cease to be sanctuaries for financial criminals.
Besides, traditional rulers should uphold the sanctity of their institutions by ensuring that only men and women of impeccable character are honoured – chieftaincy titles must not be ‘commoditised.’
More so, the media as watchdog of the society must prioritise investigative journalism that exposes ritual killers rather than glorify ostentatious lifestyles. Content creators should promote positive role models rather than individuals with questionable affluence.
Again, the police and judiciary must be restructured to ensure that ritual killers are swiftly apprehended, tried, and convicted.
There must be no sacred cows; the law must take its course without favouritism.
Moreover, citizens must become more vigilant and report suspicious activities. Neighbourhood watch groups should be empowered to work with security agencies in identifying and apprehending suspected ritualists.
Ritual killings in Nigeria are symptomatic of a deeper societal malaise — a value system that places wealth above humanity. The tragedy is not merely in the blood spilt but in the indifference with which society treats this growing menace. If the nation does not recalibrate its moral compass, the ritualistic shedding of human blood will continue unchecked, and our collective humanity will be the ultimate casualty.
Ritual killers are on the prowl, preying on unsuspecting victims across the country. These criminals lurk in both rural and urban areas, taking advantage of isolated locations, late hours, and unsuspecting individuals.
Parents and guardians must take proactive measures to safeguard their children and wards from falling victim to these nefarious acts. Educating young people about the dangers of accepting rides from strangers, wandering off alone, or engaging with unknown individuals is crucial. Additionally, people must exercise caution in their daily movements, ensuring they avoid desolate areas, especially at night.
Men and women alike must remain vigilant and prioritise personal safety. Walking alone on lonely paths or deserted streets, particularly in poorly lit areas, increases the risk of being targeted. Instead, people should move in groups whenever possible and be mindful of their surroundings. Until then, everyone must stay alert because in a society where ritual killers operate with impunity, personal vigilance is the first line of defence.
Let those who have ears listen and let those in positions of influence act. Posterity will not forgive a society that sacrifices its own on the altar of unbridled greed.
Odaro, a columnist, lectures in the Department of Mass Communication, Auchi Polytechnic, Auchi.
