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.
Warning: the article presented here contains graphic details which may upset readers.
On March 17, I posted Tanzania court upholds death sentence in rural murder. A Babati man who had been found guilty of murdering his stepson for ritualistic purposes heard the final verdict for his crime: the capital punishment.
A few days later, Joseph Muhuila, an Iringa man, was given the same sentence by the High Court of Tanzania: death by hanging, for killing his four-year-old son, Timothy Muhulila, allegedly for ritualistic practices. The cruel crime occurred on April 12, 2025.
Iringa Region is one of Tanzania‘s 31 administrative regions, located in the middle of this East African country, in size comparable to e.g. Guinea-Bissau in West Africa. In 2022 the region had a population of about 1.2 million people.
So, within a short space of time, the law in Tanzania dealt decisively with ritual murderers who have been found guilty. On the one hand, this shows beyond any doubt that ritual murder does indeed occur in this country of over 70 million inhabitants, spread across more than 120 different ethnic groups. (There was, incidentally, no doubt about this, as Tanzania is often in the news for the wrong reasons due to the abduction, mutilation and ritual murder of people with albinism. Also see my 2019 post on the precarious position, discrimination, kidnapping and murder of people with albinism in Tanzania.) On the other hand, it is also a hopeful sign that the country’s highest authorities are serious about prosecuting the perpetrators of these violent crimes, which are based on superstition, greed and contempt for the right to life of innocent people, sometimes small children or other vulnerable individuals. (webmaster FVDK)
Iringa man sentenced to death for killing four-year-old son in ritual killing case
Published: March 18, 2026 By: Friday Simbaya – The Citizen
Warning: this post contains graphic details which may upset some readers.
The following article, about the trial of a ritual murderer in Tanzania, was published in a Kenyan online newspaper. The author articulates very well what this is all about: the clash between modernity and archaic, harmful superstition. Reading of the article is highly recommended.
With respect to the death sentence in Tanzania: whereas the capital punishment is in accordance with the law in Tanzania, de facto there exists a moratorium on the actual execution. Those sentenced usually remain in prison for the rest of their lives.
The importance of imposing the death penalty lies primarily in its symbolic value and the deterrent it may provide, although I have serious doubts about the latter. (webmaster FVDK)
Shadows of Superstition: Court Upholds Death Sentence in Ritual Murder
A Tanzanian court has upheld the death sentence for a Babati man who murdered his stepson on the promise of wealth, highlighting a grave social crisis.
Published: March 16, 2026 By: Streamlinefeed – Kenya
The heavy doors of the Court of Appeal in Tanzania swung shut, effectively sealing the fate of Emmanuel Safari, a man whose actions in a quiet Manyara village shattered the sanctity of familial protection. In a chilling judgment delivered by Justices Winfrida Korosso, Lilian Mashaka, and Paul Ngwembe, the judiciary affirmed a death sentence for the murder of an innocent child, a crime rooted not in sudden passion, but in the dark, persistent belief in occult practices intended to manifest wealth.
This judicial affirmation serves as a grim marker of the persistent collision between modern legal standards and archaic, harmful superstitions that continue to plague rural communities in East Africa. For a one-and-a-half-year-old child in Babati District, the betrayal was absolute entrusted to his stepfather, he instead became the focal point of a lethal, misguided ritual. As the court documents detail, the child’s life was extinguished in a manner that defies comprehension, leaving behind a community grappling with the dual scars of grief and the unsettling reality that such practices remain a motivation for violence in the modern age.
The Anatomy of a Heinous Betrayal
The tragedy unfolded on March 21, 2021, at Maganjwa Village in Babati District. Emmanuel Safari, who had entered into a household with a mother and her two children, occupied a position of trust—a role that the prosecution proved he abused with devastating brutality. While the defense attempted to navigate the complexities of circumstantial evidence, the Court of Appeal found the narrative of innocence unsustainable.
Court records depict a harrowing timeline of the events leading to the child’s death. Safari, having been instructed by a local practitioner of witchcraft that ritual sacrifice would bring him prosperity, turned his attention to his stepson. The physical evidence presented at the High Court of Tanzania at Manyara and subsequently reviewed by the appellate judges was damning. Upon being rushed to Dareda Mission Hospital, the child exhibited severe internal trauma, including the penetration of the rectal intestine, accompanied by extensive swelling and bruising in the pelvic region. Safari, despite having been the sole caregiver in the hours preceding the discovery of the injuries, claimed ignorance of the cause—a defense that collapsed under the weight of medical and circumstantial scrutiny.
The Evidence Behind the Verdict
The legal process relied on the strength of circumstantial proof, a common necessity in cases where the victim is unable to speak and witnesses are scarce. The prosecution, led by Senior State Attorney Saada Mohamed, successfully argued that the chain of events left no logical room for an alternative perpetrator.
Incident Date: March 21, 2021
Location: Maganjwa Village, Babati District, Manyara Region
Victim Age: One-and-a-half years old
Legal Outcome: Death sentence for murder and unnatural sexual offence upheld by the Court of Appeal
Primary Evidence: Medical examination from Dareda Mission Hospital confirming physical trauma consistent with violent assault
The appellate justices underscored the necessity of the verdict by noting that the deceased was under Safari’s exclusive care during the timeframe in which the fatal injuries were inflicted. The lack of explanation for the child’s condition, juxtaposed with the timeline of events, led the court to conclude that the appellant was solely responsible. This ruling reinforces a zero-tolerance approach toward such crimes, signaling that no claim of superstition can mitigate the legal consequences of child murder.
The Societal Scourge of Occult Violence
This case is far from an isolated anomaly in the region. Across Tanzania and neighboring nations, the intersection of economic desperation and belief in witchcraft creates a dangerous environment for the most vulnerable, particularly children and the elderly. Human rights organizations, including the Legal and Human Rights Centre, have long documented how the promise of wealth, or the fear of supernatural curses, can drive individuals to commit horrific acts of violence.
Sociologists observing the region point out that rapid socioeconomic shifts, which have seen wealth disparities widen, often correlate with a resurgence in occult-linked crime. When traditional avenues for economic stability feel inaccessible, vulnerable populations are sometimes exploited by opportunistic individuals claiming spiritual authority. These “witchdoctors” provide a convenient, albeit deadly, mechanism for individuals to project their frustrations and desires onto defenseless victims.
The Legal Landscape and the Death Penalty
The imposition of the death sentence in this case brings into focus the complex legal reality of capital punishment in Tanzania. While the death penalty remains on the statute books, the nation has maintained a long-standing de facto moratorium on actual executions, with those sentenced often remaining on death row for decades or having their sentences commuted to life imprisonment.
However, the judicial commitment to handing down such sentences—and the appellate court’s refusal to overturn them—acts as a significant punitive statement. It sends a chilling signal regarding the gravity with which the Tanzanian judiciary views the murder of children. As the country balances international human rights obligations against the local demand for justice in the face of brutal crimes, the ruling remains a stark reminder that legal systems are evolving to prioritize the protection of the innocent above all else.
As Emmanuel Safari faces the finality of his legal journey, the tragedy in Maganjwa Village leaves behind an uncomfortable question: what further efforts are required to sever the link between superstition and violence in rural communities? Until the promise of occult shortcuts is replaced by tangible socioeconomic opportunity, the shadow of such tragedies will continue to loom over the most vulnerable among us.
Gabon is a country in Central Africa. With an area of 270,000 square km (100,000 square miles) it belongs to the group of small African countries. Its population is estimated to be less than 3 million people. Though it is considered one of the wealthiest African countries in terms of per capital income – Gabon’s nominal GDP per capita was $10,149 in 2023 – many Gabonese people live in poor conditions whereas a minority leads a life of luxury. Reportedly, the richest 20% of the population earn over 90% of the income while about a third of the Gabonese population lives in poverty.
In a recent post I already reported a rise of ritual killings in the country. An explanation is lacking. Ritual murders are not uncommon in this country. The death penalty was abolished in 2010. Recently there have been renewed calls for reinstating the capital punishment for ritual crimes. It is doubtful whether this will stop this gruesome practice. (webmaster FVDK)
Ritual Crimes: Gabon Considers Reinstating the Death Penalty
Attention: screenshot. To access the video please click here Sources : Fides/cath.ch / FSSPX Actualités Illustration : Lukasz Kobus – Wikimedia Commons / Union européenne (CC BY 4.0)
Published: January 26, 2026 By: FSSPX NEWS
Brice Oligui Nguema, President of Gabon
In Gabon, a wave of ritual crimes has once again plunged the population into terror. Faced with the horror, the head of state has reopened the debate on the reinstatement of the death penalty. The Catholic Church finds itself at a crossroads, between absolute condemnation of the barbaric crimes and its alignment with the recent positions of the magisterium regarding the death penalty.
A Resurgence That Sows Terror
Emotions are running high since the discovery of mutilated bodies, often those of children or women, deprived of vital organs. These macabre removals, intended for occult practices supposedly conferring power and wealth, are fueling a collective psychosis. The recent case of young Cameron, whose murder sparked a wave of outrage, is only the tip of the iceberg that the Association for the Fight Against Ritual Crimes (ALCR) has been denouncing for decades.
The Possible Return of Capital Punishment
Faced with popular pressure and the growing feeling of insecurity, General Oligui Nguema has taken a symbolic step. During his New Year’s address to the nation in January 2026, the head of state suggested a public consultation, or even a referendum, on the reinstatement of the death penalty, which was abolished in Gabon in 2010. For the transitional government, this is a way to respond to a thirst for immediate justice and to mark the end of impunity perceived as an admission of complicity. Supporters of the “yes” vote see this measure as the only safeguard capable of deterring the perpetrators and those who commission these bloody rituals.
The Episcopate’s Dilemma
The Gabonese Catholic Church, a historical moral force in the country, finds itself in a delicate position. While it condemns in the strongest terms what it calls the “profanation of the human being,” the Church, like most episcopates, has aligned itself with the 180-degree shift made by the Vatican on this issue. While the Catechism of the Catholic Church, published in 1992 under the reign of Pope John Paul II, still defended the legitimacy of capital punishment, Pope Francis has—almost entirely—said the exact opposite. It is a position followed so far by his successor. Thus, for the bishops, ritual crime is the expression of a “culture of death” that cannot be fought by shedding more blood. This is an idealistic position that is too “Western” in flavor for many Africans, and one that the Church risks creating a misunderstanding.
The Gabonese prelates prefer to encourage the authorities to address the root causes of the problem, which they have, moreover, identified very well: the corruption of the judicial system, the poverty that makes the population vulnerable, and especially the influence of esoteric sects within the administration.
For a Stronger Church
The ALCR, for its part, emphasizes that, in the past, sentences of life imprisonment have not been sufficient to stem the tide of this scourge, due to a lack of strict application of the law and protection of witnesses.
The fight against ritual crimes demands immediate, exemplary punishments and requires a rehabilitation of moral values as well as a radical reform of the state apparatus so that every citizen feels protected by the law, and not by perverted ancestral rituals. To achieve this, the Church will need to rediscover a powerful doctrine and voice, which the era inaugurated at Vatican II has not helped strengthen.
Since starting this website on ritual murders in Africa I have published more than one post on ritual crimes in Gabon, a small country situated on the Atlantic Coast, though not much is known about the frequency of murders for ritualistic purposes in this Central African country with an estimated population of less than 3 million people.
The oldest case of murder for ritualistic purposes mentioned on this site dates from 2005, and may have been linked to elections in the country. See my August 17, 2018 post, Gabon election raises fears of ritual killings. Unfortunately, Gabon thus lists among a large group of African countries where elections are accompanied by a surge in ritualistic murders. My August 16, 2018 post entitled Gabon senator arrested in ritual killing case, referring to a 2013 ritual murder case, also draws attention to the criminal practices of ambitious politicians, eager to obtain or maintain wealthy and prestigious positions. The year 2013 was a notorious year for ritualistic murders in Gabon, see my November 23, 2023 post, Anger rises in Gabon after rash of ritual killings.
Hence the reported wave of ritual murders which incites the government of President Oligui to consider reinstating the death penalty for ritual crimes is not a new phenomenon in the country. Then why now this cry for the reinstatement of the capital punishment?
Faced with alarm over ritual murders, Gabon’s President Brice Oligui Nguemaasks the population whether they want the death penalty reintroduced
Published: January 9, 2026 By: Agenzia Fides – Gabon
Libreville (Agenzia Fides) –Citizens will decide whether the death penalty will be imposed for so-called “ritual murders.” This was announced by the President of Gabon, Brice Clotaire Oligui Nguema, in his New Year’s address on January 2. The death penalty was abolished in Gabon in 2010, but in light of the social unrest triggered by the increase in so-called “ritual murders,” President Nguema stated that he wants to consult the population on whether to reintroduce the death penalty to punish those who commit such acts. “This decision must be made by the people who elected me,” he declared.
The Gabonese population was shocked by the case of Pascal Cameron Ngueba Loko, a 13-year-old boy who disappeared on December 17 and whose body was found on December 22 in a septic tank near his home. One of the four suspects arrested by police confessed to killing the boy for fetishistic purposes on the orders of an as-yet-unknown instigator.
Remarkably, according to the coroner, the boy’s body showed no signs of organ removal.
Ritual killings have a long history in Gabon, so much so that there is even an association dedicated to combating ritual crimes, which organized a protest march in 2013.
Those who commission these brutal acts seek to gain material advantages through “magical” practices involving the mutilation of young victims’ bodies.
The Catholic bishops have intervened on several occasions to counteract these practices. On December 28, 2025, the Gabonese Bishops’ Conference celebrated the conclusion of its Jubilee and the National Day for Combating All Forms of Violence and Attacks on Life in Oyem. In his homily, the President of the Bishops’ Conference and Bishop of Oyem, Jean Vincent Ondo Éyéne, condemned these “barbaric” acts and called on the security forces to fully embrace their responsibility in order to restore the public’s trust.
“My heart is filled with sorrow for the ritual murders that are staining our beloved country with blood,” said the Bishop of Oyem. “I think of those who have been taken from life, whose bodies have been desecrated, and whose innocence has been broken,” he continued, referring in particular to the murder of Pascal Cameron Loko and to numerous other victims whose crimes go unpunished.
The President of the Gabonese Bishops’ Conference entrusted the souls of the innocent victims to God and prayed for eternal rest for them and comfort for their families. He also remembered the survivors, who are forever scarred by this violence, and prayed for their physical and spiritual healing. (L.M.) (Agenzia Fides, 9/1/2025)
Warning: the following post contains graphic details which may upset readers (webmaster FVDK)..
Nigeria is a federal republic comprising 36 states and the Federal Capital Territory (FCT) of Abuja. The 36 states are divided into six geopolitical zones commonly called zones.
Nigeria’s six geopolitical zones
The North West (NW), North East (NE) and North Central (NC) zones constitute Northern Nigeria. Politically, historically and culturally we may distinguish Northern and Southern Nigeria, but these broad categories don’t do justice to the great differences that exist within these areas. When I first went to Nigeria, in 1999, I asked a friend who knows the country very well what to expect. ‘Nigeria is a nice set of countries‘, she said.
This short statement says it all. It’s hard to speak of one country, although it has one constitution and one flag and is a member of many international organizations.
The Northern region consists of 19 states and the Federal Capital territory (FCT) of Abuja, the Southern region houses 17 states.
Map of Nigeria showing states in the northern and southern regions.
In the past I have on many occasions paid attention to the scourge of ritualistic murders in Nigeria and related practices such as abductions and torture. Let me suffice to refer to my recent post dated March 15, The horror of ritual killings in Nigeria, which also includes ritual murder cases in Northern Nigeria.
Moreover, it is necessary to emphasize that the number mentioned above refers only to reported ritual killings, and thus in all likelihood is only the tip of the iceberg.
On more than one occasion I’ve stated here that most likely Nigeria holds a dismal continental record of being the country with the highest number of ritual murders – only partly explained by being Africa’s most populous country. Hadiza Musa refers to research by an NGO, the West African Network for Peace Building, revealing that Nigeria recorded 185 ritual-related deaths between January 2021 and January 2022.
In addition, the National Bureau of Statistics (NBS) reported that over 150 ritual killing cases often linked to young people seeking quick wealth, were recorded in Nigeria in the past six months. (FVDK)
Ritual killings: Experts call for urgent action over rising cases in Northern Nigeria
Published: April 8, 2025 By: Hadiza Musa – Daily Post, Nigeria
“Ritual Killing” a term referring to the intentional murder of individuals for spiritual, economic, or supernatural purposes, often involving body mutilation or organ harvesting were often associated with Southern Nigeria where they were linked to wealth-seeking practices, political power struggles, and deep-rooted traditional beliefs.
Over the years, several high-profile cases have reinforced this perception.
One of the most infamous cases was the 2004 Okija Shrine discovery in Anambra State, where the police uncovered dozens of human skulls and decomposing bodies allegedly used for sacrifices by politicians and businessmen.
Similarly, in 2014, the Ibadan ‘Forest of Horror’ was exposed, revealing a den of ritualists who had abducted, killed, and harvested body parts from their victims.
In recent years, however, there has been a notable shift, with cases of ritual killings increasingly reported in Northern states such as Kwara, Nasarawa, Jigawa, and Bauchi.
While ritual killings were once largely associated with Southern Nigeria, the rising economic challenges and the erosion of moral values have played a significant role in their spread to the North.
Between January and April 2025 alone, at least 10 cases have been reported across Kwara, Nasarawa, Jigawa, Benue, Abuja and Bauchi states.
In January and in Nasarawa State, Timileyin Ajayi, described as a gospel singer, allegedly murdered a lady, 24-year-old Salome Adaidu, and dismembered her body.
He was caught carrying the severed head of his victim in a bag, which alarmed onlookers, leading to his apprehension.
When he was arrested by the police, other dismembered parts of the deceased’s body were recovered from his home.
The deceased, Salome Adaidu was identified as a member of the National Youth Service Corps who was serving in Abuja.
Also, in Kwara, a final-year student, Hafsoh Lawal, was lured and killed by Abdulrahman Bello, a self-proclaimed cleric and her boyfriend whom she met on Facebook.
According to the Kwara State Police Command, the 29-year-old suspect killed Lawal and dismembered her for alleged ritual purposes at a location in the Olunlade area of Ilorin on Tuesday, February 11, 2025.
The headless corpse of the pupil was discovered by the roadside in Jikas-Dabaja village, Gwaram Local Government Area, Jigawa on March 12 (Wednesday).
The body was mutilated, with the private parts removed, prompting the police to launch an investigation into the circumstances surrounding the gruesome act.
On Sunday, March 16, the Police Command in Jigawa State announced the arrest of a 45-year-old suspect in connection with the crime.
The suspect, a teacher of the deceased, was apprehended and detained following a tip-off.
Experts call for urgent action as ritual killings surge in Northern Nigeria
The incidents and many others highlighted the urgent need for comprehensive measures to address ritual killings in the region with stakeholders, attributing the trend to economic struggles, poverty, and lack of education.
Comrade Umar Hamisu Kofar Naisa, Executive Director of the Society for Educational Development and Socio-Democratic Activities (SEDSAC), linked the surge in ritual killings to poverty and the worsening economic conditions in the region.
He told DAILY POST that illiteracy and lack of education play a significant role in fueling such heinous acts.
According to him, ritual killings violate human rights, instill fear, and create insecurity in communities.
“If we examine the situation closely, ritual killings not only violate human rights but also instill fear and insecurity in communities. The psychological trauma experienced by victims’ families and survivors is immeasurable,” he stated in an interview with DAILY POST.
On legal responses, he urged the government to strengthen policies that protect human rights and enact specific legislation to prosecute perpetrators of ritual killings.
He also stressed the need for collaboration among various stakeholders to curb the menace.
Hamisu called on NGOs to intensify awareness campaigns on the dangers of ritual killings, provide support to victims’ families, and advocate for policy reforms.
“We must ensure that policies are created and enforced to put an end to ritual killings in Nigeria,” he added.
He further advocated for grassroots strategies and community engagement, emphasizing the role of traditional and religious leaders in tackling the issue.
“What was once seen as a problem in the South is now happening here. We must work together to stop it,” he urged.
Suleiman Hamza, a student in Ibrahimul Ahmadul Qadhi Islamiyya, highlighted the strong stance of both Islam and Christianity against killings.
He referenced Islamic teachings, noting that taking a life unjustly is akin to killing all of humanity.
“In Islam, the sanctity of human life is paramount. Even in cases of accidental killing, compensation is required, which today can amount to as much as ₦344.8 million,” he explained in an interview with DAILY POST.
Hamza described ritual killings as a new and disturbing phenomenon in the North, stating that in some cases, perpetrators even resort to exhuming corpses from graves for ritualistic purposes.
According to him, there have been more sermons in both churches and mosques, as well as intersectoral conferences and seminars, emphasizing the need to address ritual killings and their root causes.
He called on religious leaders to intensify sermons against such practices and educate the public on the severe consequences of engaging in ritual killings.
Nigeria accounts for a significant number of ritual killings
According to research by an NGO, the West African Network for Peace Building, Nigeria recorded 185 ritual-related deaths between January 2021 and January 2022.
The National Bureau of Statistics (NBS) revealed that over 150 ritual killing cases often linked to young people seeking quick wealth, were recorded in Nigeria in the past six months.
The experts argued that the surge in ritual killings in Northern Nigeria signals a disturbing shift that demands urgent intervention and unless decisive action is taken by policymakers, security agencies, and societal leaders, ritual killings could become an even greater threat to public safety and human rights in the region.
To the already long list of Nigerian States which have allowed the death penalty as ultimate sanction for ritual killers – see my March 6 post – we should add Ogun State. The following article is chrystal clear: people are fed up with the terrorism of unscrupulous ritualists, cultists, kidnappers, armed robbers, etc.
The author of the article presented below, Eli Jah Udofia, writes that “Since the return to democratic rule in Nigeria about 26 years ago, it is on record that no Nigerian governor has signed and ordered the execution of condemned criminals despite being empowered by the nation’s constitution.” He continues, with (quote) “Refusal or unwillingness to sign execution orders have no doubt contributed to the high rise of heinous crimes that most often led to loss of lives because in a situation where the Biblical “an eye for an eye” injunction is not followed to the letter and where justice is not seen to have been served, it emboldens criminals to commit more heinous crimes, “after all nothing go happen”. Unquote
The capital punishment as deterrent or as revenge?
Whatever the answer to this question, I – personally – am not convinced that the execution of condemned ritual murderers will significantly decrease the number of murders for ritual purposes (‘money ritual’) in Nigeria.
What is needed is an educational campaign aimed at eradicating superstition, in combination with the rule of law, respecting international agreements and human rights. (webmaster FVDK)
Background information:
Ogun State is located in the South West geopolitical zone of the Federal Republic of Nigeria (Nigeria is divided into six geopolitical zones commonly called zones). With a surface area of 16,762 km2 Ogun State ranks 24th (out of 36 states) and with a population of about 7 million people in 2024 it occupies the 13th position.
Published: March 11, 2025 By: Eli Jah Udofia – Independent, Nigeria
There is no doubt that killings and acts of killings have become the order of the day in Nigeria. Apart from death in the hands of terrorists, the lives of Nigerians are daily been cut short by ritualists, cultists, kidnappers, armed robbers, etc.
From the North to the South, East to West, it is one killing after the other. It is either husband killing his wife or the wife killing her husband; father killing his daughter or son killing his mother. It so appalling that one begins to wonder when the country became a jungle, where life is so cheap. Even in the jungle, animals do not kill each other for the fun of it except for food and defending territories.
In Nigeria today, killing has become a hobby or a pass time for some people. While ritualists kill and harvest body parts for money making rituals, some kill to take possession of the deceased property. Others, like cultists, carry out revenge killing or kill to show superiority while others kill for ransom.
About two years ago, the media, both traditional and new, was awash with the story of how a boy who resides in Abeokuta, the Ogun State capital, connived with his friends, killed his girl-friend and used the head for money ritual purposes after disposing the body by burning. Sometimes one begins to wonder the benefits of these senseless killings or is it that humans have lost their humanity?
Also in Ogun State, in the middle of last year, three Indians and a Nigerian were kidnapped along the Ijebu- Ode-Ore road but were lucky to be rescued by men of the Nigeria Police. Similarly, not too long ago, the wife of Retd. Assistant Inspector General of Police, Mrs. Folasade Odumosu, was kidnapped on her way to work and the sum of N40m demanded for her release.
Apart from kidnapping, cult related killings are also rampant in places like Abeokuta, the State capital, Sagamu and Ijebu-Ode. Cultists reign of terror saw the killings of rival members and sometimes cut short the lives of innocent people.
The question now is, when did Nigeria and Nigerians descend to this abysmal low in morality? Can this be attributed to exposure to modernity, technology or influence of social Media? What really went wrong in the past few decades that people no longer regards life as sacred?
Though the Nigeria’s legal system is noted for undue and prolong delays in delivering justice, it has also made some landmark judgements especially in cases involving murders and the likes by passing death sentences on those who took other people’s lives.
On the third of February, 2025, an Ogun State High Court sitting in Abeokuta, sentenced he trio of Lekan Adekanbi, Ahmed Odetola, and Waheed Adeniyi to death by hanging for the murder of Kehinde Fatinoye, his wife, Bukola Fatinoye, and their son, Oreoluwa, on January 1, 2023.
The Fatinoyes were attacked at their Ibara GRA residence shortly after returning from a crossover church service. Led by their driver, Adekanbi, the assailants broke into the home around 2 am, murdered the couple and set both their bodies and the house on fire.
Not done, the attackers also tied up their son, Oreoluwa, along with an adopted son, before throwing them into the Ogun River. While Oreoluwa unfortunately lost his life, the adopted son miraculously survived.
After their arrest by the police, Adekanbi, in an interview with journalists, admitted spearheading the attack, citing his employers’ refusal to increase his salary or grant him a loan request.
Many Nigerians observed with dismay that death row inmates remain in prisons for years, living off taxpayers’ money after the death sentence had been passed on them. Concerns have also arisen over the government reluctance to sign execution orders—a trend that has left many death row inmates languishing in correctional facilities indefinitely.
Since the return to democratic rule in Nigeria about 26 years ago, it is on record that no Nigerian governor has signed and ordered the execution of condemned criminals despite being empowered by the nation’s constitution. This act is quite contrary to what obtained during the military era where Military Administrators or Governors approved execution once the death sentence was pronounced by competent Courts.
Refusal or unwillingness to sign execution orders have no doubt contributed to the high rise of heinous crimes that most often led to loss of lives because in a situation where the Biblical “an eye for an eye” injunction is not followed to the letter and where justice is not seen to have been served, it emboldens criminals to commit more heinous crimes, “after all nothing go happen”.
Disturbed by this ugly trend and the need to eradicate incidences of violent crimes like kidnapping, cultism, ritual killings and the likes as well as ensure that victims of these crimes get justice, the State government is considering a drastic action by looking at the death penalty option through signing Death Warrants of those sentenced to death by competent Courts.
The State Attorney General and Commissioner for Justice, Mr. Oluwasina Ogungbade (SAN), gave this indication and expressed concern on the increase in criminal activities in recent times in the State.
According to Mr. Ogungbade, government is ready to take the bull by the horns by implementing the law by signing the Death Warrants.
He observed that despite the proactive measures put in place by security agencies in tackling crimes, there appears to be an upsurge particularly in ritual killings, adding that government has identified the wrong perception that there will be no repercussions when some of these crimes are committed to be the root cause.
“I can tell you that we are looking seriously at this as a means of sending across a message that Ogun State is not a place where you can come and commit such serious crimes and get away with it.
“It is part of the duty of the governor to sign Death Warrants and I am certain that when he took that oath of office, he took it knowing full well the responsibilities that come with it and he is a governor that uphold the rule of law so I can assure that in deserving cases, he will not shirk away from that constitutional duty.”
Ogungbade believes that if somebody has gone through the process of fair trial, made use of all his appeals, then “we will begin to look seriously at implementing those judgements hoping that it will serve as a deterrent to those who still intend on carrying out such crimes. But in doing so, I can assure you that we will be systematic about it, we will not be reckless about it.”
From time immemorial, society has always found a way of dispensing justice and death penalty has always been a way of ensuring that those who commit serious crimes especially the ones that involve human lives pay dearly for them.
It is often said that “drastic situation requires drastic solution” and since criminals have decided not to heed several warnings of Governor Dapo Abiodun, who on many occasions, advised them to turn a new leaf, then it is time for them to begin to face the hangmen’s noose.
In previous posts I’ve reported on death sentences pronounced in Nigerian states. In Delta State (2024), Niger State (2024), Rivers State (2020), Osun State (2020), Ondo State (2019), to be more specific. Shortly, more states may follow, as the following article implies. The increase in ritualistic murders has led the population in Kaduna, Kano and Katsina states to press their governments to allow for the death penalty for ritualists and those found selling or eating human parts, according to the article cited below.
As mentioned before on this site, Nigeria is a signatory to the Universal Declaration of Human Rights, adopted by the UN in 1948. National and international organizations emphasize that the death penalty breaches human rights including the right to life and the right to live free from torture or cruel, inhuman or degrading treatment or punishment. Both rights are protected under the 1948 Universal Declaration of Human Rights,
The surge in criminal killings for ritualistic purposes, human sacrifices, child trafficking, and various sorts of witchcraft activities in a number of SSA countries have resulted in an increasing number of countries adopting laws allowing for the death penalty for convicted criminals. In Nigeria a number of states have adopted legislation allowing the sentencing to death of convicted ritual murderers which does not always mean that they are actually executed.
Though I strongly support the prosecution of suspected ritual murderers and the rule of law, I have my doubt about the effectiveness of the capital punishment as a deterrent. The phenomenons of ritualistic murders and witchcraft are too complicated to eradicate by only harsh punishments. I can cite many examples, in various countries – to name one: Liberia.
I witnessed the public execution by hanging of seven convicted ritualistic murderers, in Harper, Maryland County, almost fifty years ago, in 1979.
Did this eradicate ritual murders in Liberia? No. Did this eradicate the belief in witchcraft in Liberia: No. Did this eradicate superstition in Liberia? No.
Hanging of the Harper Seven, Liberia, February 16, 1979. Source: F. van der Kraaij Collection Wikimedia.
In my opinion only education will bring the desired result, in combination with the strict rule of law, not allowing any exception, political interference of ‘big shots’: political, religious or traditional leaders, resulting in a shameful impunity. All what is needed is the political will to end these cruel outdated and criminal practices and atrocities. They have no place in the 21st century. (webmaster FVDK)
Kaduna, Kano, Katsina residents seek death sentence for ritualists, cannibals
Published: March 3, 2025 By: Agency Report – Daily Nigerian
There have been growing concerns about the obnoxious increasing trend of of ritual killings across Nigeria.
The News Agency of Nigeria reports that the heightened situation of ritual killings is driven by the quest for quick wealth, poverty, unemployment, and lack of effective legislation.
There have also been sustained calls for stronger laws against ritual killings to effectively stem the tide of the menace.
There have also been appeals for plausible economic empowerment programmes and public awareness campaigns to deal with the dastardly phenomenon.
Analysts have posited that the government, civil society, and individuals must work together to address the underlying factors and put an end to these heinous crimes.
In Katsina State, the residents of have urged the government to provide a death sentence against ritualists and those found selling or eating human parts.
They made the call in an interview with the News Agency of Nigeria (NAN)in Katsina.
The residents said the call has become imperative in view of the increasing cases of ritual killings, particularly in some parts of the country.
Ayuba Inusa, a resident of Katsina, said that was the only way to prevent the people from joining the ritual and cult groups.
He said: “Since the perpetrators have no mercy, they deserve to be treated with no mercy, to serve as a deterrent to those willing to join the groups.”
Inusa further stressed the need for the traditional and religious leaders to intensify efforts in preaching against the ugly act.
On his part, Kabir Tukur, advised the people against the desire to accumulate worldly materials using such inhumane and ugly methods.
He said,”That is because most of the victims were those who want to accumulate material things easily and anyhow.”
Tukur further urged parents to be monitoring their sons and daughters and discourage them against such bad habits to prevent them from becoming victims of such circumstances.
He also urged girls and women to be wary of friendship in the social media, saying, “because, most of the victims were easily caught up through that platform.”
Another correspondent, Grace Jacob, also urged girls to desist from going to the persons they met through the social media to avoid becoming victims.
She further urged the government to provide stiffer punishments against perpetrators of those barbaric acts. In Kaduna State, the Police Command said it has recorded zero ritual killing in the state.
The command’s Public Relations Officer, DSP Mansir Hassan, confirmed to the News Agency of Nigeria (NAN) in Kaduna.
He said, “This remarkable achievement is a testament to the state’s unwavering commitment to combating this heinous crime.
He said the command has not received a single complaint of ritual killing in the past three years.
According to him, the ways to curb this incident include stopping hard drugs’ abuse, public enlightenment, and addressing youth motivations.
“The command’s proactive approach to preventing ritual killings has included increased patrols, intelligence gathering, and community engagement,”Hassan said.
He advised that the youths should be engaged with the local communities to raise awareness about the dangers of ritual killings.
Hassan said, “Religious leaders have a role to play in educating the public about the importance of upholding human life and the sanctity of human dignity.”
He said the youths should be engaged on education and job creation programmes, as well as counseling services to address anxiety and other mental health issues.
“We will continue to prioritise the safety and security of citizens,” Hassan said.
In Kano State, some experts have called on community leaders to collaborate in efforts to combat ritual killings, urging action to address the underlying factors driving the crime.
Some of the residents, who spoke to the News Agency of Nigeria (NAN) urged the government at all levels to address the crime.
One of them, Musa Abubakar, a lecturer at the Kano State Polytechnic, attributed the increasing frequency of ritual killings to economic hardship and widespread poverty.
According to Abubakar, these challenges have driven many, especially young people, to seek alternative, albeit criminal, means of wealth acquisition.
He said that the high unemployment rate has led to increased desperation, with some individuals believing that ritual sacrifices may offer a shortcut to financial success.
Abubakar said: “Moral decay is on the rise. If this decay is not addressed, it could lead to an increase in other forms of criminality.
“They include human trafficking, organ harvesting, and cult-related violence, further destabilising the nation.$ A public affairs commentator, Isa Muhammad, stressed the importance of collaboration between the security agencies and community leaders to curb these crimes.
“Community policing initiatives should be expanded to encourage local participation in crime detection and reporting.
” Vigilance groups should also be involved in monitoring suspicious activities,” he said.
Isa further emphasised that traditional and religious leaders must take a strong stance against immoral practices, while educational institutions should enforce ethics that all.the students must adhere to.
Similarly , Abdulrazak Abdullahi, a Lawyer, expressed concern over the growing incidents of ritual killings, highlighting a shift in values where human life was no longer sacred.
“The increasing prevalence of ritual killings suggests a dangerous shift in societal values, with people willing to engage in barbaric acts for personal gains,” Abdullahi said,
He urged the law enforcement agencies to act proactively rather than only responding after crimes have been committed.
Abubakar then called for closer cooperation between the Police, judiciary, intelligence agencies, and community leaders to dismantle criminal syndicates behind these killings.
“The government should strengthen legal frameworks, improve law enforcement, and ensure the swift prosecution of offenders,” he added.
An activist, Amina Ali, also called for the intensification it public awareness campaigns and the enactment of stricter laws to create a safer and more secure society.
She stated that the high unemployment had fueled desperation, with some resorting to ritual sacrifices as a shortcut to wealth.
Ali warned, “If the growing moral decay is not addressed, it could lead to increased criminal activities, including human trafficking, organ harvesting, and cult-related violence, further destabilising the nation.” (NAN)
A campaigner against ritual killing, Mr Sunday Oyinloye, has advocated death penalty for perpetrators of the act. He told the News Agency of Nigeria (NAN) yesterday in Abuja that the increasing cases of ritual killings had become a source of worry.
Oyinloye, who blamed the development on the decay in family values, laziness and desire to get rich at all cost, said death penalty would be a great deterent.
The campaigner said society, schools, families, religious bodies and government were not doing enough to address the vice.
Oyinloye called for more engagements on ritual killings in the country, adding that the seeming nonchalance about the menace over time was part of the reasons for its increased rate.
He said: “As it is now, there is no conversation about ritual killings and we keep having cases on daily basis.
“Relevant stakeholders must rise up against this menace and speak out against this ugly trend where women and young girls are often the victims.”
Warning: The following articles may upset readers because of the graphic contents (webmaster FVDK).
The surge in murders for ritualistic purposes and related witchcraft activities in certain SSA countries has led to an increasing cry for the restoration of the death penalty for convicted ritual killers. In recent years, several African countries have resorted to the (sometimes) re-introduction of capital punishment in an attempt to stop these criminal and outdated traditional practices. In Nigeria a number of states have adopted legislation allowing the sentencing to death of convicted ritual murderers which does not always mean that they are actually executed.
National and international organizations like Amnesty International emphasize that the death penalty breaches human rights including the right to life and the right to live free from torture or cruel, inhuman or degrading treatment or punishment. Both rights are protected under the Universal Declaration of Human Rights, adopted by the UN in 1948. Nigeria is a signatory to the Universal Declaration of Human Rights.
Please note: the link which leads to the Punch article reproduced below also mentions three other cases of ritualistic killings (‘money rituals’) in Nigeria: two in Anambra State (including a suspected case of ritual killing) and one in Ogun State. Though a coincidence it illustrates well that ‘money rituals’ are rampant in Africa’s most populated country. (webmaster FVDK)
Nigeria: Delta court sentences man to death for killing twins for rituals
Published: July 16, 2024 By: Matthew Ochei – Punch, Nigeria
A High Court sitting at Asaba, the Delta State capital, has sentenced one Onuwa Ijie to death, and Nwanozie Uzor to 14 years imprisonment for murder and conspiracy to commit the murder of twin boys, Chidalu and Chigozie Agwunobi.
The court presided over by Justice Onome Marshal-Umukoro sentenced two convicts over the murder of the seven-year-old boys.
The prosecution conducted by a Deputy Director in the Ministry of Justice, Mrs Paula Akpoguma, in proof of the case called five witnesses.
The court held that the testimony of the five witnesses proved the case against the two defendants beyond reasonable doubt.
The prosecution stated that tragedy struck the family of Olise Agwunobi of Oko-Ogbele Community on March 5, 2020, when their seven-year-old twin boys were lured by the defendants to a bush and they proceeded to cut off their penis, eyes, tongues and hands which they hurriedly took to a native doctor at Aguleri in Anambra State.
“One of the defendants had earlier gone to the school of the twin children to take them but was turned down by the school teacher, one Mrs Emelda Ezekwude,” she said.
Delivering his judgment, Justice Marshal-Umukoro stated that after carefully evaluating the evidence presented before him, the prosecution had discharged the burden of proof as the first defendant from his confessional statement was the person who sowed the seed of committing human rituals in the mind of the second defendant by giving the phone number of one Chukwudi Edemuzor who was alleged to be searching for twins to kill for money.
The court maintained that the law is settled that the testimony of an investigating police officer was not hearsay evidence, and the court can rely on it.
Speaking with journalists after the judgment on Tuesday, the prosecuting counsel, Akpoguma thanked the court for upholding the cause of justice, “reaffirming that the judicial system works.”
The suspect and his accomplice were said to have murdered the twin boys for ritual purposes.
Justice Onome Marshal Umukoro of a High Court in Asaba, Delta State Capital, has sentenced Onuwa Ijie to death and his accomplice, Nwanozie Uzor, to 14 years imprisonment for the murder and conspiracy to murder twin boys, Chidalu and Chigozie Agwunobi.
The sentencing came after the court heard the case against the two men for the murder of the seven-year-old boys.
Deputy Director in the Ministry of Justice, Paula Akpoguma, led the prosecution, presenting five witnesses to support the case.
A sixth witness, 15-year-old Iweka Ajie, the younger brother of one of the defendants, initially agreed to testify via video link but ultimately refused out of fear.
The court determined that the testimony of the five witnesses sufficiently proved the case against the defendants beyond a reasonable doubt.
According to the prosecution, on March 5, 2020, the family of Olise Agwunobi of Oko-Ogbele Community suffered a tragedy when their seven-year-old twin boys were lured to a bush by the defendants.
There, the boys were mutilated, and their body parts were taken to a native doctor in Aguleri, Anambra State.
“One of the defendants had earlier attempted to take the children from their school but was turned away by the school teacher, Mrs. Emelda Ogugua Ezekwude,” Akpoguma said.
Justice Onome Marshal-Umukoro, in his judgment, concluded that the prosecution had met the burden of proof.
He noted that the first defendant’s confessional statement indicated that he had introduced the idea of human rituals to the second defendant by providing the phone number of Chukwudi Edemuzor, who was allegedly seeking twins for ritual purposes.
The court held that the testimony of the Investigating Police Officer was admissible and not hearsay.
After the judgment, Akpoguma expressed gratitude to the court for delivering justice, reaffirming her belief in the effectiveness of the judicial system.
Ex-inmates Ismail Lasisi and Lukman Adeyemi spent 24 years in prison for the ritual killing of a woman they knew nothing about.
The following story is a horror story. The rule of law in Nigeria shows, to say the least, flaws. The two key persons in this article, Ismael Lasisi and Lukman Adeyemi, were arrested and detained in 2000, severely tortured by law enforcers (sic!) and sentenced to death in 2009 – but were released this year, in 2024.
Their painful and harrowing experience teaches us a lesson: to be careful with our judgements and always check facts.
On the positive side: Nigerians have donated N1m to the two former inmates. I sincerely hope that the two wrongfully jailed Nigerians will recover and that they will be able to re-build their lives despite the 24 wasted years. (FVDK)
Some information on Oyo State where it all happened.
Oyo State is located in the South West geopolitical zone of the Federal Republic of Nigeria. The Federal Republic of Nigeria is divided into six geopolitical zones commonly called zones.
Ibadan is Oyo State’s capital and its most populous city, and Nigeria’s third (after Lagos and Kano). It’s population is estimated at close to 4 million people whereas in its metropolitan area an estimated 6 million people live, mainly Yoruba but also Igbo, Hausa, Edo and Ibibio from other parts of Nigeria.
Nigerians donate N1m for ex-inmates wrongfully jailed 24 years over ritual murder
Published: July 28, 2024 By: Enitan Daramola – Punch, Nigeria
Well-meaning Nigerians have donated at least one million naira on behalf of ex-inmates Ismail Lasisi and Lukman Adeyemi, who spent 24 years in prison for the ritual killing of a woman they knew nothing about.
In an emotional interview with The Punch, Lasisi and Adeyemi shared their harrowing experience. They were arrested and detained in August 2000, coerced into confessing to the murder under severe torture by security operatives. They were sentenced to death in 2009 but were miraculously released on June 12, 2024.
Adeyemi, who had housed Lasisi after a fallout with the prime suspects, was arrested with his friend when they visited a police station in Oyo State, following police inquiries about Lasisi.
“In August 2000, after returning home from work with a friend living with me, Ismaila Lasisi, we were told that the Police came to look for Ismaila and he was asked to report himself to the station.
“I immediately decided to follow him to the station, lo and behold I was arrested and detained along with him. I was tortured to the point of death over a crime I knew nothing about, right from the police station. I had a close shave with death over the murder of a woman who was hired by some ex-friends of Ismaila Lasisi to fetch water for them at the construction site. The woman left home in the morning and she never returned home,” Adeyemi told Vanguard.
The ex-inmates credited their release to the Centre for Justice Mercy and Reconciliation (CJMR), led by Pastor Hezekiah Olujobi, who facilitated their exoneration.
In a surprising twist, the herbalist arrested in connection with the murder was later released by the police. But another suspect who was said to be innocent reportedly died under torture.
After seeking assistance to rebuild their lives, Lasisi’s account details were shared on The Punch’s social media pages. Within hours, he received donations totalling at least one million naira.
Lasisi revealed in a chat with one of our correspondents that as of 1:35 p.m. Saturday, they had received over 500,000 naira. By the time of this report, donations had reached one million naira.
“My friend, Lukman, decided to follow me to the police station to prove my innocence,” Lasisi told The Punch. “When we got there, the police detained us. Three days later, some SARS operatives from Abeokuta came to meet us,” Adeyemi chorused.
Lasisi added, “They battered and tied me up like an Ileya festival ram. They placed an iron on my chest and I was in distress. They beat me mercilessly from 4pm to 7pm. They took turns to beat me. I only survived by God’s grace because I could have died…”
Lasisi described how, after being untied but unable to move, he was carried to another room by an unknown person. He was unable to speak and could only stand up four days later, though the interrogation continued.
“Later that night, they untied me but I couldn’t move. I was motionless and an unrecognized person carried me to another room. I could no longer talk. I was able to stand up four days later but the interrogation continued.”
Under intense torture, Lasisi and Adeyemi were forced to falsely confess to the crime to end the brutality, but this only led to their death sentence.
Continuing the story, Adeyemi said, “They tortured someone beside me to death and showed me his corpse, We learnt that the person was also innocent but they tortured him to death.” Lasisi added, “They promised to stop the torture if I confessed to the murder and when I couldn’t take it anymore, I lied against myself to prevent further torture.”
Adeyemi also confessed to the crime he had no part in, due to the relentless torture. “When they wouldn’t stop torturing me, I lied against myself that I was involved in the murder.”
Watch the full video below:
Screenshot – to watch the video, please click here (Please note: original link not working properly)
