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

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

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

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

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

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

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

Published: June 13, 2022
By: ALJAZEERA

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

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

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

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

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

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

1 – The Victims

David’s story

Village of Nambilikira, Dedza district, eastern Malawi

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

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

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

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

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

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

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

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

She makes chopping motions with her hands as she speaks.

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

“We still battle to eat without him.”

‘A war against people with albinism’

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

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

Her tiny frame stiffens when she talks about her son.

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

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

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

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

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

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

For Clement also has albinism.

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

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

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

Within days, two men were arrested for the murder.

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

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

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

Alfred’s story

Village of Nasi, district of Phalombe, eastern Malawi

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

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

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

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

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

Alfred survived but was left badly scarred.

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

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

“But I cannot do the same these days.”

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

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

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

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

‘I am lonely’

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

On his head is a large cowboy hat. 

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

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

His parched lips barely move.

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

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

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

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

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

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

She says she knows why he was attacked.

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

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

His aunt says he “lacks peace”.

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

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

Hari’s story

Village of Mpakati, Machinga district, southern Malawi

Edna Cedric remembers that night in February 2016.

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

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

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

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

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

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

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

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

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

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

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

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

The twin brother

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

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

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

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

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

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

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

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

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

2 – A History of Violence

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

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

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

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

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

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

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

But their plight is not solely medical.

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

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

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

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

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

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

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

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

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

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

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

‘Millions, millions’

Zomba, southern Malawi

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

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

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

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

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

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

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

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

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

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

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

But it hasn’t always been this way.

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

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

A shifting trade

Malawi’s government recognises that there is a problem.

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

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

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

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

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

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

3 – The Perpetrators

Zomba, southern Malawi

The red brick walls glisten in the midday sun.

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

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

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

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

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

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

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

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

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

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

The tomb raider

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

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

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

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

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

Stenala was sentenced to six years in prison.

He says he has made peace with his crime.

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

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

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

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

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

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

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

The victim’s family

Chinangwa village, Zomba district, southern Malawi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

‘I will wait for him’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Nyasa: Convicted of trying to sell human tissue

Charles Nyasa cries as he tells his story.

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

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

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

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

John Alfred: Convicted of trying to sell a child

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

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

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

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

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

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

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

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

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

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

But the police intercepted him in Machinga and arrested him.

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

Melinda Mbendera: Convicted of attempted kidnapping

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

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

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

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

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

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

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

4 – A Question of Justice

Zomba, southern Malawi

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

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

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

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

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

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

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

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

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

The traditional healers

Mphalare in Dedza, central region of Malawi

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

They are both traditional healers.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

One lawyer for every 38,500 Malawians 

Lilongwe, central region of Malawi

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

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

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

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

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

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

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

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

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

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

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

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

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

A question of government preparedness

Lilongwe, central region of Malawi

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

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

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

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

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

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

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

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

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

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

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

Village of Nambilikira, Dedza district, eastern Malawi

5 – The Future

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

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

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

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

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

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

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

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

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

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

Stercia Kanyowa’s story

Masumpankhunda, in Lilongwe, central Malawi

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

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

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

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

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

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

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

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

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

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

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

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

Ian Simbota’s story

Blantyre, southern Malawi

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

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

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

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

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

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

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

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

But life hasn’t been easy for Ian.

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

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

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

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

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

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

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

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

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

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

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

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

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

Namibia: People with albinism gripped by fear

The online Namibian newspaper New Era Live and its staff are to be commended for drawing attention to the plight of people with albinism notably in Namibia, and taking position in the struggle to eliminate the curse of ritual murders which is terrorizing people in many African countries. In this respect I may refer to an excellent article which was published in October 2020, “Rituals killings: Cry my beloved humankind”.

Namibia is not particularly known for its attacks on people with albinism. However, unfortunately, it is no exception either. African countries which are notorious for the discrimination of people with albinism and the frequent murder of people who suffer from this inherited genetic condition and whose body parts are believed to contain magical power are: Burundi, Botswana, DRC, Kenya, Malawi, South Africa, Swaziland (called Eswatini since 2018) and Tanzania. Under the Same Sun is one of the best known organizations which helps people with albinism overcome often deadly discrimination through education and advocacy.

As is being reported below, the Namibian authorities have acted swiftly after reports emerged that two men were trying to obtain albino body parts. People with albinism have reacted with fear, and the president of the Namibian Albino Organization has urged to government to act and protect its albino citizens.
(webmaster FVDK).

People with albinism gripped by fear

Published: March 28, 2022
By: The New Era – Festus Hamalwa

People with albinism say fear has engulfed the community after an unnamed man was approached by two men, asking him to sell them his hair and nails. 

A criminal case has been opened, and the two suspects were arrested.

Members of this community say they are heartbroken because they do not feel safe whenever they are going out, and they now fear being attacked.

Albinism is an inherited genetic condition that causes little to no production of melanin. 

Melanin regulates skin, hair and eye colour. 

Types of albinism vary, but the most common medical impairments include vision and dermatological risks. 

Exposure to the sun can be highly damaging to both the skin and eyes. 

Last week, two men from the Zambezi region appeared in the Katutura Magistrate’s Court after they were arrested for offering to buy albino body parts.  

The presiding magistrate denied bail to Fred Simasiku (50) and Obrein Liwelu (45). 

They are charged under the Witchcraft Suppression Proclamation 27 of 1933.

The matter has been postponed to 29 June 2022, while police investigations continue.

In an interview with New Era last week, the president of the Namibian Albino Association Joseph Ndinomupya called on government to act while it is early because they feel unsafe in their own country.

He said the existence of a market for albino body parts might encourage parents who have children with albinism to kill them because they fear their children.

“In other African countries, albinos are being discriminated against. Therefore, we also have a huge concern if this will happen in Namibia,” he added.

Ndinomupya further explained that in 2010, there was a body of an albino man discovered at Uuvudhiya village without private parts.

People with albinism all over Africa have suffered discrimination, and have been in danger of being killed and their body parts used for rituals.

In January, the Times of Lusaka reported that there are at least 10 albinos murdered in ritual killings every year in Zambia by people with the wrong misconception that acquiring body parts has the potential to give them wealth or luck.

In some cases, people with albinism have been impeded from exercising their right to marry someone of their choice, while some employers are reportedly reluctant to hire persons with albinism for reasons related to their different appearance, especially in posts where the employee is in contact with the public.

Shocked by this allegation, human right activist Rosa Namises has called all of Namibia to join hands and support local albino organisations, and strengthen the awareness about people with albinism.

 She said people should stop spreading myths such as that their hair gives luck, and they should also regard albinos as human beings.

 Namises stated that albino threats and suffering came from a long time ago where many albinos had been suffering in silence. The time is thus now to unite and stand against those who want to attack albinos.

“This news is painful and shocking. Namibian law should come into action, and those who are practising this evil activity of cutting body parts must be arrested,” she stressed.

Unsafe

Ndinomupya emphasised that their children are no longer safe whenever they are going or coming from school because they are not sure about the people in their communities harbouring ill- intentions.

“We will no longer trust our friends and family because everyone is now capable of doing this since people are being paid to get our hair and nails,” he lamented.

Ndinomupya, therefore, urged all people with albinism to take precautions to be safe out there, and to also avoid walking at night or using public transport alone at night.

Sovita Joshua said Namibia has just celebrated its 32 years of independence, but they, people with albinism, feel unsafe in their own country.

“I am even scared to walk in public or take taxis because I believe people will attack me and cut off my body parts,” she added.

Joshua thus suggested that suspects need to be questioned to tell the public how many people are still out there who have been involved in this activity.

Also speaking to New Era, Eliaser Moses, who likewise lives with albinism, said they feel threatened by this new development. 

He added that “this creates a high level of insecurity as many of us will not be free to go and do our daily hustling duties.

It has to come to an end, as it’s wrong to believe that people with albinism are to be used for rituals”.

Moses said the community must hold hands with them to fight against albinism and skin poaching.

Paulina Nekandjo said she was shocked the moment she heard about this devastating news because it is a threat to them.

“We are all human beings, and it is painful. I am urging whoever is planning to harm us to stop,” Nekandjo stated.

Nambondi Desderius, a student at a VTC, said it is a scary and serious matter that must not be accepted in this society. He advised albinos to stop talking to unknown people, walking alone, drinking alcohol, and going to places where they don’t know anyone.

 “If someone approaches us, we must not hesitate to report it to the nearest police station because that could be the only way we will stop this situation,” he pleaded. 

 “I urge the whole Namibian nation to join us to fight people cutting our body parts for money because it’s the only way we will keep our people safe. Am also urging the president of the Namibian Albino Organisation to start with campaigns and awareness in schools where there are people with albinism,” he added.

Elizabetha Namwandi called on government to get involved before the situation gets out of hand since they are not sure if there are still some people in society who have become victims already.

She informed that on 29 June, they will have a peaceful demonstration in front of the Katutura Magistrate’s Court.

 – fhamalwa@nepc.com.na

Source: People with albinism gripped by fear

Kenya: a voice for PWDs: what has been achieved so far

Today, a voice from Kenya: the voice of Isaac Mwaura, senator for persons living with disabilities (PWDs). He is the first Member of Parliament (MP) in Kenya with albinism. It is important to emphasize the fact that Isaac Mwaura himself is a person living with albinism, so he knows what he’s talking about. He knows the constraints which people living with disabilities have to face in society, he knows what discrimination means in practice, he knows the dangers which notably people living with albinism have to confront.

You’ll find his impressive Wikipedia page here. Isaac Mwaura can be followed on Twitter where he tweets as @MwauraIsaac1

In the message reproduced below senator Isaac Mwaura sumps up what he has been able to achieve since he was elected in parliament. It is an impressive list, though far from complete. Still much has to be done to protect the interests of people living with albinism which forms a broad and varied group. It is significant that – inter alinea – he mentions that he has been able to rescue Kenyans with albinism, including children, from ritual killing. 

In several countries in Sub-Saharan Africa people with albinism are being hunted, kidnapped, mutilated and killed for obscure reasons based on superstition. The example of Isaac Mwaura merits to be duplicated in other SSA countries. Let his voice be heard!
(webmaster FVDK).

A voice for PWDs: What we achieved so far

Isaac Mwaura speaking at the Albinism Society of Kenya during the 5th celebration of the International Albinism Awareness day on Saturday, June 13, 2020 in Nairobi.
PHOTO DENNIS ONSONGO

Published: February 26, 2021
By: Star, Kenya – Isaac Mwaura

Dear reader,

People have been asking me what has been achieved so far in representing people living with disability in Parliament and politics in general.

My answer is simple: A lot has really been achieved, against all odds.

It’s important to note the marginalisation, stigma and discrimination against  persons with disabilities has been going on for thousands of years. This is largely because of the way many societies perceive the functional, and indeed, utilitarian aspects of a human being, especially a child who is born differently.

Disability in many societies has been seen as a taboo, a bad omen or even a disease. Therefore, very few people are socialised to embrace it. This means a lot of the work we do is to ‘deconstruct’ these notions on one hand, and also to increase equal opportunities  for PWD.

In my journey for eight years since the constitutionally recognised representation of PWDs, the first thing I did upon assumption of office was to form an association of all MPs with disabilities.

I formed the Kenya Disability Parliamentary Association (Kedipa) with 13 members, five of whom were nominated to represent persons with disabilities, six directly elected by the people in single member constituencies, and one being a parent.

Kedipa became the first caucus of its kind in the history of Parliament. The aim was to create synergy amongst MPs for the disability agenda to be promoted in Parliament. 

For example, Parliament wasn’t as accessible to wheelchair users and people with other mobility difficulties. In this regard, we pushed for the modification of the chamber and provided an extra aide to assist those with mobility difficulties.

Through legislative proposals, I have been able to to increase the retirement age of PWDs from 60 to 65 years to compensate for years lost due to lack of employment.

I have also been able to help hundreds of PWDs secure jobs in the public and private sectors. I have also ensured several of them were appointed to  constitutional offices such as constitutional commissions.

A very interesting innovation is the enrollment of youth with disabilities into the National Youth Service. This paramilitary training was perceived as not attainable by PWDs, yet hundreds have since graduated with useful skills for the nation. This is the world’s first programme of its kind.

In terms of education, I have successfully pushed to increase funding to special schools, helped create a full directorate of special needs education from a division at the Ministry of Education.

I pushed to create a special allocation of funds to education assessment resources centres and ensured all boards of management in all public schools include a representative of PWDs.

For the first time in the history of Parliament, special schools learners have visited the House to follow live proceedings, and I have enabled some of them to get school buses.

I have also visited special schools across many counties in far-off places such as as Lisa Hola School for the Deaf in Tana River.

PWDs are now represented in the NGCDF from the constituency level to the national board. They are also represented in all the Uwezo Fund committees.

Kenya Sign Language has now been elevated to  to English and Kiswahili to ensure the deaf have an equal chance, over and above ensuring TV stations provide this critical service.

In government budgeting, I pushed to increase the funds allocated to the NCPWD from Sh700 million to Sh1.8 billion to cater for amongst others,  cash transfer for Kenyans with severe disabilities.

Further, persons with albinism receive free sunscreen lotion, protective gear and skin cancer treatment from the government, thanks to my work.

I also started the Mr & Miss Albinism beauty pageantry to create awareness. Then other African countries have adopted this.

I have also lobbied for the creation of the position of the Africa Union Special Envoy on the rights of persons with albinism. I have also lobbied the EU Parliament to adopt fair treatment of albinism as a human rights issue.

Additionally, I have also rescued Kenyans with albinism, including children, from ritual killing. In 2019, I helped PWAs to be counted for the first time, including the intersex persons who heretofore hadn’t been recognised in Kenya.

Through the AT2030 project, I have pushed for the production of a local electric wheelchair that is affordable and durable in our terrain.

I have sponsored the highest number of bills in the Senate.

A lot remains to be done but we have progress to build upon for a better tomorrow for all of us. As someone said, disability is a club, anybody can be a member.

Source: A voice for PWDs: What we achieved so far

Democratic Republic of Congo: albino woman reveals kidnapper wanted to kill her and use her bones in witchcraft

With 2.4 million square kilometers, at least 250 ethnic and language groups and a total population of nearly 100 million people, the Democratic Republic of Congo (DRC) is one of Africa’s giants. The following map illustrates the real size of the DRC.

The number of people living with albinism in the DRC is unknown, but they are a vulnerable group, sometimes hunted down as animals, like in neighboring Central and Southern African countries. In the article below an albino woman, Lisa, narrates her story, how she escaped from being murdered. She was also sexually abused. Lisa lives in a remote area of South Kivu, an administrative region bordering Rwanda and Burundi. Much of the article focuses on sexual violence and unfortunately Lisa’s experiences are shared by many other women in the DRC.

People living with albinism are discriminated and enjoy even less protection from the State than other Congolese citizens. Superstition, witchcraft, lack of protection, human rights violations, ritual murder, sexual abuse. Read Lisa’s story and shiver.  (webmaster FVDK).

Sex abuse survivor reveals kidnapper wanted to kill her and use her bones in witchcraft

Lisa – an albino who lacks pigmentation in her hair, eyes and skin – tells the Record how a man lured her away from home in the Congo so he could murder her and perform magic rituals with her remains.

Survivor Lisa was abducted by a man who wanted to use her bones in witchcraft rituals (Image: simon murphy)

Published: February 24, 2020
By: Daily Record UK – Stephen Stewart

He wanted to butcher her and use her bones in magic ceremonies.

Sexual abuse survivor Lisa – an albino who lacks pigmentation in her hair, eyes and skin – is quietly telling how a man wooed her, expressing his undying love before luring her away from home to murder her and perform rituals with her remains.

Her delicate features remain impassive as she recounts her horrific ordeal. Her condition – which affects the production of melanin, the pigment that colours skin, hair and eyes – can be a gruesome death sentence in the Democratic Republic of Congo. 

The Daily Record and Sunday Mail have run a series of hard-hitting stories this week after we travelled there to uncover the reality for women in the country once dubbed the “rape capital of the world”.

According to the Home Office, 40 per cent of women in the area we visited – South Kivu –   have suffered sexual violence.

Before she was kidnapped, Lisa had already suffered. The 22-year-old has one child born of rape. She was attacked when she was 18 as she worked in the fields around her village.

Often, women like Lisa have to be treated in poorly-equipped hospitals where doctors have to perform gynaecological surgery using the light of their mobile phones thanks to the frequent power cuts.

She said: “I was in the field working when I was raped. A man came and forced himself on me and I got pregnant. I gave birth to a boy. At first, when he was born, he was unwell but now he is fine and I love him very much.”

In DRC, there are many mothers who became pregnant after being attacked.

In the eyes of the law, their children do not exist but, thanks to SCIAF, Scotland’s Catholic international aid agency, they can now get a birth certificate, which gives them access to healthcare and education.

Lisa, who lives in a remote area of South Kivu, added: “Albino people like me are often discriminated against here. There are people who say that albinos can work magic. People point at me in the village and say bad things.

“One day, a man came to my village and he was very nice to me. He said he had fallen in love with me and he talked me into going on the bus with him to the city of Bukavu. He took me to a house and left me there.

“Another man came and asked me if I knew the other man. I had to admit that I didn’t really know him that well. It was then that he told me the other man was bad and trafficked albino people.

“He wanted to kill me and use my bones in witchcraft. I left as soon as I could and went back to my own village. Things are better now. I did not go to school and I can’t read or write but I would like my boy to study and do great things.”

Lisa has been supported by the generosity of Scottish people through SCIAF, which supports local projects promoting women’s rights, gender equality and provides services to the survivors of sexual and gender-based violence.

Gran Sylvia, 41, is another woman who has survived sexual abuse and is now receiving support through SCIAF.

She was abducted by rebel gangs and had to leave behind her two-month-old baby.

She was forced to become the “wife” of a rebel commander and was abducted for four years. During this time, her baby and mother had died and her husband had remarried.

She was left traumatised and now receives counselling, seeds, tools and training in how to grow food to feed the family and sell any surplus.

Sylvia said: “They made me walk and they hit me on the back with the butt of their guns. I left everything. If you said you were tired, they would say, ‘OK, you want to rest?’ and they would shoot you.

“I saw two people shot like this. We were all afraid. Those who refused to have sex were killed and their bodies fed to the pigs. I saw so many people die.

“This life was the worst.”

Thanks to the support of Scots through SCIAF, things have turned around. She added: “The counselling helped very much. After this, I still felt hurt but not as badly as before.

“I say, show me the one who brought this programme here and I could kiss them. Whenever I hear SCIAF is visiting, I feel happy.”

SCIAF funds medical care and surgery for women who have suffered sexual violence.

The rape epidemic means that doctors at Katana hospital are now world experts in fistula surgery despite the basic conditions.

Dr Michael Chanikire, 38, said: “When I work with these women, I think they could be my mother, wife or sister. It hurts to see people hurt in these ways. They are often traumatised by their suffering.

“I have worked in Europe and one of the main medical issues there is cancer but here we see a lot of fistula problems caused by the trauma of rape and sexual violence. There are times when we have no electricity and we have to use the lights on our mobile phones to perform surgery.

“Women fear coming here as there are many rebels in the area and they will know she has come for treatment and they know she will be asked about what has happened to her.

“Sometimes, it feels like we doctors have come through hell dealing with the things we have to do. It is rewarding too, though. My mother sees me wearing my white coat and she feels so proud of me.

“She knows I am doing my best to help women and that makes her very happy.”

Source: Sex abuse survivor reveals kidnapper wanted to kill her and use her bones in witchcraft

Zambia: Copperbelt Police Commissioner Charity Katanga sheds light on Chingola ritual killings

I try to do my work – presenting on this site articles and news about alleged and ‘crystal-clear’ cases of ritualistic murders as well as accusations of witchcraft – as good and objective as possible, but yesterday I was flabbergasted reading that Copperbelt Police Commissioner Charity Katanga had said that suspected ritual killers turn into cats when police visit their houses.

Of course, police people are in a way ordinary people, with all their weaknesses and subjectivity, but wouldn’t it be ‘normal’ and re-assuring if police do not believe in witches? Isn’t the belief in the power of witches and superstition something one would not expect in dealing with the police who – instead – should fight against these practices that lead to ritual killings, mob justice, the discrimination and unfair treatment of innocent children and adults, often women, and – thus – the violation of their basic human rights?

Moreover, the article reproduced below resulted in 18 comments (at the time of writing this post), two comments I want to share with you.

One reader commented, Quote: “Government should now realize that witchcraft do exit, moreover we have plenty witch-doctors in Zambia let them prove there competency by catching these guys.” Unquote.
The second reacted, Quote: “Okay, now the Government has seen that people are wizards and witches in some parts of the Country called Zambia. The people who are doing these ritual killings are wizards and witches nothing else. Thanks!” Unquote

It seems to me that educators in Zambia still have a lot of work to do, fighting superstition and ignorance (webmaster FVDK).

Copperbelt Police Commissioner Charity Katanga

Katanga Sheds Light on Chingola Ritual Killings
Published: January 27, 2020
By: Zambia Reports – Chris Phiri

Copperbelt Police Commissioner Charity Katanga yesterday told Home Affairs Minister Stephen Kampyongo that other interests cannot be ruled out in the alleged ritual killings in Chingola where residents have been rioting in anger.

Ms Katanga said the suspected ‘ritual killers’ are turning into cats when police visit any house they are called in.

She has, however, maintained that there are no ritual killings but criminals who are just troubling people.

“The police receive calls from the public, we rush to check what is on the ground. Like we have a case, one suspect entered the ceiling board and later just saw a cat coming out and later it disappeared. Most of the cases are of gassing the people in their homes. We can’t rule out other interest groups. They have a common cause fighting for the same. If there were ritual murders, they would have finished everyone, but they are just troubling people. Just the other day, we tried to fire at the cat, but it started reducing and disappeared,” Ms Katanga explained to Mr Kampyongo.

Mr Kampyongo later said the police are on top of things and very soon, the happenings in Chingola will come to an end.

Mr Kampyongo has been on the Copperbelt with Deputy Inspector General of Police Bonny Kapeso and Chingola Member of Parliament Chali Chilombo.

Chingola remains under heavy police presence to keep vigil.

Source: Katanga Sheds Light on Chingola Ritual Killings

Harsh weather conditions killing albinos in Ghana

Persons with Albinism are trying to engage the public to help deal with climate change.
Photo: Africa Feeds Media

Published: May 21, 2019
By: Senyo Esah 

Albinism is a rare, non-contagious, genetically inherited condition that leads to a lack of pigmentation in the hair, skin and eyes, causing vulnerability to the sun and bright light.

Persons with albinism in Ghana are dying at an alarming rate as a result of climatic change and harsh weather conditions.

The association of Persons with Albinism (PWAs) in Ghana has lamented the harsh weather condition. It said although global warming is a worldwide headache, its members are the hardest hit by its effects.

This is because persons with albinism have peculiar skin condition.

Albinism is a rare, non-contagious, genetically inherited condition that leads to a lack of pigmentation in the hair, skin and eyes, causing vulnerability to the sun and bright light.

The condition is characterized by lack of melanin pigment in the skin, hair, and eyes.

Global warming records

According to co2.earth, the temperature across the global land and ocean surfaces in the year 2018 was 0.86°C (1.55°F).

That is above the 20th-century average and places October temperature as the second highest since global records began in 1880.

Director of the association of Persons with Albinism in Ghana, Newton Katseku told Africafeeds.com that the current era of global warming is a very unbearable time for his members.

He explained that due to the absence of melanin in their skins, they suffer skin cancers as a result of direct exposure to the ultraviolet rays.The association is, therefore, calling on the public to engage in tree planting and other environmental health support programmes to remedy global warming.

Newton Katseku has also called on the government of Ghana to commit resources to Sustainable Development Goal 13 (SDGs 13) which enjoins all nations across the world to adopt environmentally friendly policies to help salvage the increasing rise in global temperature.

He believes fulfilling the goal will bring relief to persons living with albinism as they will have a congenial ecosystem to survive and also contribute their quota to the well-being of the society.

Persons with Albinism are trying to engage the public to help deal with climate change.
Photo: Africa Feeds Media

Anti-albino cultural practices

According to recent statistics, as of 2009, between one in 17,000 and one in 20,000 people were albinos globally.

But in parts of Africa including Ghana persons with albinism also suffer various forms of discrimination.

In certain parts of Africa including Malawi, Tanzania, South Africa among others, albinos are killed for ritual purposes. The belief is that, using their body parts for ritual sacrifices engender success in businesses and other endeavours. (italics added by the webmaster FVDK)

In some communities in Ghana, they are not welcomed and supported.

There are ongoing public engagements with traditional rulers of some communities to amend their cultural practices that are inimical such persons.

Newton Katseku told Africa Feeds that his outfit intends to expand the engagements to other parts of the nation.

“This is as a result of our finding that certain communities in Ghana do not tolerate persons with albinism, neither do they allow them to live in the communities.

These communities are not welcoming to persons with albinism because of their cultural practices and beliefs. So, we have thought it wise to dialogue with the traditional leaders of the communities to fashion out how to amend some of their cultural practices and beliefs,” Katseku said.

The initiative is supported by the Open Society Initiative for West Africa, a West African organization that promotes democratic values.

A public gathering in a community in Ghana to seek support for Albinos.
Photo: Africa Feeds Media

Source: Harsh weather conditions killing albinos in Ghana

Sierra Leone: Albinism Awareness Day celebrations

This posting is NOT about ritual killings of people with albinism in Sierra Leone. It contains a public lecture by Rashid Dumbuya on the occasion of Albinism Awareness Day celebrations in this West Africa Country. However, also in Sierra Leone people with albinism face discrimination and barriers that limit their full participation in society on an equal basis with others.

In Sierra Leone, people with albinism are considered people with disabilities. Rashid Dumbuya concludes his public lecture with a number of recommendations to improve the position of people with albinism in Sierra Leone. (webmaster FVDK)

The picture presented here is not related to the article  below on people living with albinism in Sierra Leone

Published: June 19, 2019
By: The Patriotic Vanguard (Sierra Leone)

Albinism Awareness Day Celebrations in Sierra Leone

Public lecture by Rashid Dumbuya Esq

Them: Still standing strong; realizing the rights of Persons with Albinism in Sierra Leone.

General introduction

Due to the immense challenges that were being faced by persons with albinism coupled with the increased momentum and outcry for their protection across the world, the United Nations Human Rights Council adopted a resolution in 2013 (A/HRC/RES/23/13) calling for the prevention of attacks and discrimination against persons with albinism around the world.

Consequently, on the 18th December 2014, the United Nations General Assembly heeded to the call and adopted Resolution 69/170 proclaiming 13th June as International Albinism Awareness Day.

Following this Resolution, the UN Human Rights Council on the 26 of March 2015 in resolution 28/6 established the mandate of the Independent Expert on the enjoyment of human rights by persons with albinism.

The work of the Independent Expert among many other things as provided in its mandate is to engage in dialogue and consult with States and other relevant stakeholders; to identify, exchange and promote good practices relating to the realization of the rights of persons with albinism and their participation as equal members of society; to promote and report on developments, challenges and obstacles relating to the realization of the enjoyment of human rights by persons with albinism and to make recommendations in that regard to the Human Rights Council.

On 3 July 2015, the Human Rights Council appointed Ms. Ero of Nigeria as the first mandate holder and Independent Expert on the enjoyment of human rights by persons with albinism.

She assumed her duties on 1st August 2015 and in January 2016, she submitted her first report on Albinism to the UN Human Rights Council.

STILL STANDING STRONG has been chosen as the international theme for this year’s International Albinism Awareness Day Celebrations.

The theme is a call to recognize, celebrate and stand in solidarity with persons with Albinism around the world, to support their cause, their accomplishments as well as their challenges and to promote and protect their fundamental human rights.

LEGAL LINK is therefore proud to have associated and collaborated with the Sierra Leone Association of Persons with Albinism in commemorating this historic and symbolic day here today in Sierra Leone.

But why does the UN mark international days like this?

International days have been embraced by the UN because it affords an occasion to educate the world on issues of concern, to mobilize political will and resources to address global problems; and to celebrate and reinforce achievements of humanity.

They also serve as powerful advocacy tool to draw attention and make strong case for reforms.

What is Albinism?

Albinism is a rare, non-contagious, genetically inherited condition that affects people worldwide regardless of ethnicity or gender.

It results from a significant deficit in the production of melanin and is characterized by the partial or complete absence of pigment in the skin, hair and eyes. In order for a person to be affected by albinism, both parents must carry the gene and, in that case, there is a 25per cent chance that a child will be born with albinism at each pregnancy.

What are the prevailing statistics on Albinism across the world?

The proportion of persons affected by albinism in the world differs from region to region.

In North America and Europe, it is estimated that 1 in 17,000 to 20,000 people are affected by the condition, while in sub-Saharan Africa,1 in 5,000 to 15,000 could be affected, with specific countries having a much higher tendency, including estimated rates of 1 in 1,400, and about 1 in 20 persons in the general population carrying the gene for albinism.

Other studies suggest that in specific groups in Panama or in the Pacific region, the rate of people affected could be as high as 1 in 70 to 1 in 125.13.

However, in Sierra Leone, a report done by OSIWA in 2018 puts the statistics at a little over 500 people affected by albinism.

What are the different types of albinism?

Albinism is of different types. The most common and visible type is oculocutaneous albinism (OCA), which affects the skin, the hair and the eyes.

Within this type, there are subtypes, which reflect varying degrees of melanin pigment deficiency in an individual.

The main subtypes of OCA are tyrosinase negative albinism (OCA1) and tyrosinase positive albinism (OCA2).

In OCA1, there is little or no production of melanin and it is often characterized by white hair and opaque or transparent irises.

In OCA2, which is more prevalent particularly in African countries, some melanin is produced and it is characterized by yellow-blonde or sandy-coloured hair and grey to light brown irises.

A less common form of albinism is ocular albinism which affects the eyes alone, while albinism accompanied by Hermansky-Pudlak syndromeis is another less common form, which is characterized by bleeding disorders, bowel (colitis) and lung diseases.

*What are the legal frameworks protecting the rights of persons with albinism?*

At the International level: 

  • Universal Declaration of Human Rights
  • International Covenant on Civil and Political RightsUnited Nations Convention on the Rights of Persons with Disabilities
  • Independent Expert on the enjoyment of human rights by persons with albinism.

All of the above international frameworks promotes equality and non-discrimination.

At the African regional level:

  • The African Charter on Human and Peoples Rights
  • The Regional Action Plan on Albinism in Africa
  • Resolution by the Pan African Parliament to facilitate the investigation and prosecution of perpetrators of attacks on persons with Albinism

At the domestic level:

  • The 1991 Constitution of Sierra Leone – (talks about protection from discrimination)
  • The Sierra Leone Disability Act of 2011.- (classify them generally as PWD’s)
  • The National Commission for Persons with Disabilities
  • The Human Rights Commission of Sierra Leone -(promote and protect their rights)
  • Sierra Leone Association for persons with Albinism- (umbrella body in SL)

Challenges and areas of concern

Persons with albinism face discrimination and barriers that restrict their participation in society on an equal basis with others every day.

Due to those many challenges, persons with albinism throughout the world are unable to enjoy the full range of human rights and the same standards of equality, rights and dignity as others.

While some of those challenges are global, others have predominantly been identified in certain regions.

In the Independent Expert’s report of 2016, some of the challenges identified include human rights violations such as attacks, desecration of graves, trafficking of body parts, displacement, discrimination against persons with albinism, as well as human rights violations based on disabilities, deprivation of the right to the highest attainable standard of health and the right to education.

1. Witchcraft and related offences

It has been widely reported and documented that persons with albinism are hunted and physically attacked due to prevailing myths such as the misbelief that their body parts, when used in witchcraft rituals and potions or amulets, will induce wealth, good luck and political success.

Other dangerous myths that facilitate the perpetration of attacks are those linked to perceptions of their appearance, including misbeliefs and myths that persons with albinism are not human beings, but ghosts, that they are subhuman and that they do not die, but disappear.

An increase of those attacks, referred to as “ritual attacks”, has been reported by to have been high in Africa especially during periods of political elections.

2. Brutal and deadly nature of the Attacks on PWA’s

In Africa, it is reported that, attacks directed at persons with albinism are usually carried out with machetes, resulting in severe mutilation or death.

In most cases, the persons attacked are dismembered; body parts such as fingers, arms, legs, eyes, genitals, skin, bones, the head and hair have been severed from the body and taken. In several of those cases, body parts have been hacked off while the person was alive.

Reportedly, there is a corollary witchcraft belief that it is preferable to harvest body parts from live victims because screams increase the potency of the potion for which the parts are used.

Since 2007, civil society organizations have reported hundreds of attacks against persons with albinism in 25 countries.

All of those physical attacks appear to be, at least in part, related to the erroneous beliefs and myths linked to witchcraft practices.

3. Lucrative Trade and markets for the body parts of persons with albinism.*

It has been reported that there is a market for body parts of persons with albinism. The body parts are reportedly sold both locally and across borders.

The prices of body parts reportedly range from $2,000 for a limb to $75,000 for a “complete set” or a corpse. Civil society reports indicate that, motivated by those prices, family members and communities have sold, or attempted to sell, persons with albinism, thereby fuelling the supply side of this macabre trade.

Recent cases of body-parts trafficking that were brought to the attention of the Independent Expert by civil society include cases where law enforcement agencies acted promptly and were able to prevent the sale and save the persons with albinism involved.

In a few other cases, however, the body parts were harvested and have still not been recovered.

4. Forced migration

Attacks against persons with albinism in some areas have caused hundreds of persons, particularly women and children, to flee their homes and seek refuge in temporary shelters.

Most of these shelters were neither designed nor prepared for an influx of persons with albinism, and are also not equipped to address the special needs of persons with albinism. Reports show that inhabitants with albinism are exposed to early skin cancer risk and various forms of abuse.

5. Discrimination and stigmatization

One of the main barriers to the implementation of the human rights of persons with albinism is discrimination and stigmatization, both of which are historically and culturally entrenched. Information on discrimination against persons with albinism is a common reality around the world. However, the expression and severity of the discrimination faced by persons with albinism vary from region to region.

In sub Saharan Africa in particular, bullying of school-age children owing to their appearance is on the increase.

Also, discrimination takes more extreme forms, including infanticide, physical threats and attacks.

Lack of information on the condition facilitates the spread of myths to explain albinism, most of which are erroneous and in some cases dangerous, including myths that people with albinism are ghosts or the result of conception during menstruation or the result of a general curse.

Challenges faced by persons with albinism in Sierra Leone

Though not severe and deadly like those encountered in East and Southern parts of Africa, Persons with Albinism (PWA) in Sierra Leone also face huge challenges in the realization of their rights.

Firstly, they have been largely excluded and sometimes forgotten by government, civil society, donors and development partners in the democratic and governance agenda of the country. Issues affecting them have generally gone unnoticed and has resulted to deep engraved stigma, exclusion, discrimination and sometimes violence against them.

Furthermore, they have little or no voice compared to other marginalized groups such as persons with disabilities, children and women.

Also, there is little activism on the part of civil society as well people living with the condition to advocate for the promotion and protection of their rights and wellbeing which may be a consequence of lack of knowledge and understanding and/or interest.

Other challenges include access to justice, education, health, employment and even political representation in the democratic governance architecture of the country.

More negative still, the lack of effective, functional and genuine bodies, organizations or CSO’s in Sierra Leone to help advocate on the rights of PWA’s has also left them vulnerable to exploitation by unscrupulous persons and organizations.

Finally, the challenges encountered by Persons with Albinism in Sierra Leone could be best summarized in the words of the Founder and Executive Director of Sierra Leone Association for Persons with Albinism, Mohamed Osman Kamara aka Jay Marvel, as posted on their Facebook page.

*‘’We Demand Action to be taken Now! We Crying Since Yesterday Night…… About the Demise Of Mahid Jalloh, Who Was Also Admitted At Connaught For Skin Cancer With The Late Ruth. He Was Transfered To The Shepherd Hospital At Tombo. There He Passed Away On The 23rd At Around 12:00pm. We Are Calling On the Sierra Leone Government, And All Organizations Around the World… Skin Cancer Is Killing Us. These Are Just The Two ( 2) Known Cases.. Who Knows How Many Persons With Albinism Are Dying From Skin Cancer In The Country? , Because We Lack Proper Health Care. This is a Serious National Issue. Every Citizen Should Be Concerned and Try in His or Her Own Way.!!! Ministry Of Health, National Commission For Persons With Disability, Ministry Of Social Welfare Children and Gender Affairs etc YOU SHOULD TAKE THE LEAD IN THIS CASE! Rest In Peace Our Beloved Brother! We Love You Both and Pray the Government Puts An End To Skin Cancer Affecting Persons With Albinism In Sierra Leone.!’’*

Recommendations

From the above points raised, it stands to reason that human right abuses and violations of the rights of persons with albinism is still commonplace in Sierra Leone.

*LEGAL LINK* therefore joins the Sierra Leone Association for Persons with Albinism in calling on the government of Sierra Leone to adopt and implement the Regional Action Plan on Albinism in Africa as well as the newly adopted resolution by the Pan African Parliament to facilitate the investigation and prosecution of perpetrators of attacks on persons with albinism and further ensure effective education and awareness training on the human rights of people with albinism.
Also, we call on the government and Parliament of the Republic of Sierra Leone to pass a specific law that will adequately protect the rights of albinism in the country.

Furthermore, we call on the government to ensure that victims and members of their families have access to appropriate remedies.

More significantly, we call on the government, the human rights commission, the National Commission for persons with disabilities and other civil societies organizations with human rights mandate to increase education and public awareness-raising activities on the rights of persons with albinism so as to deconstruct stereotypes and existing myths.

We further call on government to ensure that PWA’s are not discriminated in schools and are provided with scholarship support to pursue their education to the highest of levels. Free healthcare for PWA’s must also be guaranteed so as to help address the problem of skin cancer.

The Government of Sierra Leone should also ensure that PWA’s are included in the three arms of government as well as the public service and other sectors crucial for the running of the affairs of the state. This will help to de- mystify myths and erroneous beliefs about PWA’s not being human.

Finally, inclusion of information on the situation of persons with albinism in reports submitted by the Government of Sierra Leone to the African Commission on Human and Peoples’ Rights under article 62 of the African Charter on Human and Peoples’ Rights and also to the UN Human Rights Council under the UPR, is good practice in the protecting and promoting of the rights of persons with albinism.

Conclusion

Persons with Albinism have faced and continue to face, ongoing hurdles and challenges that seriously undermine their enjoyment of fundamental human rights in Sierra Leone and the world at large. From stigma and discrimination, to barriers of access to health and education as well as marginalization from socio-political and democratic institutions in the country.

In addition, PWA’s have also become subjects of attacks for ritual killings and political power in many parts of Africa.

But despite all of these challenges, PWA’S have remained undaunted and are STILL STNDING STRONG!
WE CAN DO BETTER FOR THEM BY ACCEPTING THEM AS HUMAN BEINGS THAT DESERVES TO LIVE, ENJOY EQUAL RIGHTS, DIGNITY AND RESPECT WITH US!

Thank You

Rashid Dumbuya ESQ

Executive Director – LEGAL LEGAL LINK

Christian Lawyers Centre (a.k.a LEGAL LINK) is registered with the Corporate Affairs Commission of Sierra Leone as a non-profit legal advocacy group comprising of lawyers, law students and human right activists that seeks to provide legal assistance to religious communities and vulnerable groups in Sierra Leone through legal advocacy, public interest litigations, state and private sector accountability, enforcement of the rule of law and respect for domestic and international laws that guarantee fundamental human rights and freedoms.

Source: Sierra Leone: Albinism Awareness Day celebrations

Amnesty International Report 2017/18 – Mozambique

Foto de arquivo: Crianças albinas em Manica (2017)

Published: February 22, 2018
By: Amnesty International

DISCRIMINATION – PEOPLE WITH ALBINISM

An estimated 30,000 people with albinism experienced discrimination and were ostracized; many lived in fear of their lives. Incidents of persecution increased; at least 13 people with albinism were known to have been killed although figures are likely to have been greater. (italics added by the webmaster FVDK). The killings were fuelled by superstition or myths about the magical powers of people with albinism. Most killings took place in the central and northern provinces, the country’s poorest regions.

A seven-year-old boy with albinism was murdered on 31 January by four unidentified men who broke into his house and abducted him while the family slept, in Ngaúma district, Niassa province. On 28 May, a group of unidentified assailants abducted a three-year-old boy from his mother in Angónia district, Tete province. On 13 September, a 17-year-old youth was killed for his body parts and organs in Benga area, Moatize district, in Tete province. The attackers removed his brain, hair, and arm bones. None of those responsible for the killings were arrested or brought to justice by the end of the year.

Despite public outcry, the government did little to address the problem. A strategy was designed to stop the killings; however, this was not implemented, allegedly because of a lack of resources.

Source: Amnesty International Report 2017/18 – Mozambique

Cite as:Amnesty International, Amnesty International Report 2017/18 – Mozambique, 22 February 2018, available at: https://www.refworld.org/docid/5a9938aaa.html [accessed 10 May 2019]

Political map of Mozambique

Mozambique: Arrests over murder of boy with albinism

People with albinism often face discrimination

Published: May 7, 2019
By: BBC – Jose Tembe – BBC Africa, Maputo

Police in Mozambique say they have arrested two people over the abduction and murder of a 12-year old boy with albinism. 

The suspects confessed to the murder, with one of them saying that they had killed the boy “to extract his bones”. A third suspect is being sought, police said. 

The 12-year-old’s body has been recovered. He was abducted from his home in the Muchelelene locality in northern Nampula province last week.

There has been a spate of killings of people with albinism in parts of southern and East Africa, with their body parts used to make charms and potions by witchdoctors.

In Mozambique, people convicted of kidnapping and killing albinos have been sentenced to up to 40 years in prison.

Source: Mozambique arrests over murder of boy with albinism
Africa Live 6-7 May, 2019 (7:25) as it happened – BBC News
Jose Tembe – BBC Africa, Maputo