A manifesto for a skeptical Africa

The article presented below, written by the famous Nigerian human rights activist and humanist Dr. Leo Igwe, is a must-read. His manifesto is highly recommended to all readers. It is more than a reflection, it is more than a plea, it is more than a cry – for change or for understanding. As Dr. Igwe writes: “Africans must begin to think freely in order to ‘emancipate themselves from mental slavery’ and generate ideas that can ignite the flame of an African enlightenment.” And Dr. Igwe is not alone, he is not the only one who firmly believes this approach is the only way for Africa and Africans to move forward – as can be concluded from the list of African endorsers and other endorsers from around the world, presented at the end of his article.

Enough words written to recommend a piece that you shouldn’t miss! Enjoy the reading, and … spread the word!

PS Unfortunately, a few links in the original article are broken and/or not working properly (webmaster FVDK).

A Manifesto for a Skeptical Africa

What are the prospects for a more secular Africa, more skeptical Africa, more scientific Africa, i.e., a more humanistic Africa?

Published: December 2, 2023
Written By: Dr. Leo Igwe – Publshed By: Scott Douglas Jacobsen

For too long, African societies have been identified as superstitious, consisting of people who cannot question, reason or think critically. Dogma and blind faith in superstition, divinity and tradition are said to be the mainstay of popular thought and culture. African science is often equated with witchcraft and the occult; African philosophy with magical thinking, myth-making and mysticism, African religion with stone-age spiritual abracadabra, African medicine with folk therapies often involving pseudoscientific concoctions inspired by magical thinking. Science, critical thinking and technological intelligence are portrayed as Western — as opposed to universal — values, and as alien to Africa and to the African mindset. An African who thinks critically or seeks evidence and demands proofs for extraordinary claims is accused of taking a “white” or Western approach. An African questioning local superstitions and traditions is portrayed as having abandoned or betrayed the essence of African identity. Skepticism and rationalism are regarded as Western, un-African, philosophies. Although there is a risk of overgeneralizing, there are clear indicators that the continent is still socially, politically and culturally trapped by undue credulity.

Many irrational beliefs exist and hold sway across the region. These are beliefs informed by fear and ignorance, misrepresentations of nature and how nature works. These misconceptions are often instrumental in causing many absurd incidents, harmful traditional practices and atrocious acts. For instance, not too long ago, the police in Nigeria arrested a ‘robber’ goat which they said was a thief who suddenly turned to a goat. A Nigerian woman was reported to have given birth to a horse. In Zambia, a local school closed temporarily due to fears of witchcraft. In Uganda, there are claims of demonic attacks in schools across the country. Persecution and murder of alleged witches continue in many parts of the continent. Many Africans still believe that their suffering and misfortune are caused by witchcraft and magic. In Malawi, belief in witchcraft is widespreadRitual killing and sacrifice of albinos and other persons with disabilities take place in many communities, and are motivated by paranormal belief. Across Africa people still believe in the potency and efficacy of juju and magic charms. Faith-based abuses are perpetrated with impunity. Jihadists, witch-hunters and other militants are killing, maiming and destroying lives and property. Other-worldly visions and dogmatic attitudes about the supernatural continue to corrupt and hamper attempts by Africans to improve their lives. Even with the continent’s ubiquitous religiosity, many African states are to be found at the bottom of the Human Development Index and on the top of the poverty, mortality and morbidity indices.

Recently Africa was polled as the most devout region in the world, and this includes deep devotion to the continent’s various harmful superstitions. Devoutness and underdevelopment, poverty, misery and superstition co-exist and co-relate. It should be said that the dominant religious faiths in the region are faiths alien to the continent. That means African Christians are more devout than Europeans whose missionaries brought Christianity to Africa. African Muslims are more devout than Muslims in the Middle East, whose jihadists and clerics introduced Islam to the region.

Meanwhile, whatever good these foreign belief systems may have brought to or done in Africa can only be unfavorably compared to the damage and darkness they have caused and are still causing in the region. Some paranormal or supernatural claims of the two main religions of Christianity and Islam are part of the factors holding Africans hostage. Most Africans cannot think freely or express their doubts openly because these religions have placed a huge price on freethinking and critical inquiry. Because these belief systems rely on paranormal claims themselves, Africans feel they cannot speak out against superstition as a whole, or they will be ostracized or even killed by religious zealots. Belief in demonic possession, faith healing, and the “restorative” power of holy water can have deadly consequences for believers and whole communities. Africans must reject superstitious indoctrination and dogmatization in public institutions. Africans need to adopt this cultural motto: Dare to think. Dare to doubt. Dare to question everything in spite of what the superstitious around you teach and preach.

Africans must begin to think freely in order to ‘emancipate themselves from mental slavery’ and generate ideas that can ignite the flame of an African enlightenment.

The two dominant religions have fantastic rewards for those who cannot think, the intellectually conforming, unquestioning and obedient, even those who kill or are killed furthering their dogmas. They need to be told that the skeptical goods — the liberating promises of skeptical rationality — are by far more befitting and more beneficent to Africans than imaginary rewards either in the here and now or in the hereafter.  Today the African continent has become the new battleground for the forces of a dark age. And we have to dislodge and defeat these forces if Africa is to emerge, grow, develop and flourish. To some people, the African predicament appears hopeless. The continent seems to be condemned, doomed and damned. Africa appears to be in a fix, showing no signs of change, transformation and progress. An African enlightenment sounds like a pipe dream.

But I do not think this is the case — an African Age of Reason can be on the horizon! The fact is that there are many Africans who reason well and think critically. There are Africans who are skeptics and rationalists1. But active African skeptics are too few and far apart to form the critical mass the continent needs to experience a Skeptical Spring. Nonetheless, the momentum is building slowly and steadily. And one can say that an African skeptical awakening is in sight. As it is said: the darkest part of the night precedes the dawn. So there is no need to despair for humanity in Africa. There is every reason to be optimistic and hopeful. After all, Europe went through a very dark period in its history, in fact, a darker and more horrible phase than that which Africa is currently undergoing. Still the European continent survived to experience Enlightenment and modern civilization. Who ever thought that the Arab Spring would happen in our lifetime? So, African enlightenment can happen sooner than we expected. But it will not happen as a miracle. African enlightenment will not fall like manna from heaven. It requires — and will continue to require — hard work, efforts, sacrifice, courage and struggle by Africans and other friends who are committed to the values of enlightenment. In Europe, skeptics spoke out against harmful superstition, and unfounded dogma and caused the dawn of a new awakening. African skeptics need to speak out against the forces of dogma, irrationalism and superstition ravaging the continent. Skeptics need to organize and mobilize — online and offline — to further the cause of reason, science and critical thinking. They need to speak out in the media and to politicians about the harm resulting from undue credulity and  challenge and confront the charlatans directly to put up or shut up. Skeptics can no longer afford to keep quiet or remain indifferent in the face of a looming dark age.  They need to campaign for a reform of the educational system and encourage the teaching of critical thinking in schools.

Many charlatans operate out there in their communities. They ‘mine’ popular fears and anxietiesexploiting desperate, misinformed folks. We need to expose them and free our people from their bondage. African skeptics cannot remain passive and inactive and expect skeptical rationality to thrive and flourish or expect the forces of dogma and superstition to simply disappear. The situation requires active engagement by committed skeptics. That was how the much-talked-about skeptical tradition in the Western world was established and is sustained. 

That is how we are going to build and leave a skeptical legacy for Africa. 

This is a call to duty to all African skeptics in Africa and in the diaspora. History has thrust on us this critical responsibility which we must fulfill. Let us therefore marshal our will to doubt, to advance skepticism in the interest of Africa. Let us marshall other intellectual resources and cause this new dawn — this skeptical awakening to happen early in this 21st century. 

African skeptics arise.

1  Skeptical and rationalist groups are gaining ground in Africa. Here are a few worth supporting: 


African Endorsers

George Thindwa, Executive Director, Association for Secular Humanism, Malawi
Mandla Ntshakala, Activist, Swaziland
Jacques Rousseau, Lecturer, University of Cape Town, South Africa
Ebou Sohna, Gambia Secular Assembly, Gambia
Graham Knight, Humanist Association of Ghana, Accra Ghana
Olajide Akeredolu MD, Lagos, Nigeria
Jes Petersen, Director, Springboard Humanism, Botswana
Wilfred Makayi, Humanist Activist, Zambia
James Ibor, Attorney, Basic Rights Counsel, Calabar, Nigeria
Robert Bwambale, Founder & Executive Director, Kasese United Humanist Association, 
Uganda
Kato Mukasa, HALEA, Kampala, Uganda

Other Endorsers from Around The World

James Randi, Founder, James Randi Educational Foundation, USA
Michael Shermer, Executive Director, Skeptics Society, USA
Steven Pinker, Professor of Psychology, Harvard University, USA
D.J. Grothe, President, James Randi Educational Foundation, USA
Paul Kurtz, Founder, Institute for Science and Human Values, USA
Toni Van Pelt, Policy Director, Institute for Science and Human Values
Hemant Mehta, Blogger, Friendly Atheist
Susan Sackett, Writer and Vice President of the International Humanist and Ethical Union, USA
Sonja Eggerickx President, International Humanist and Ethical Union (IHEU), Belgium 
Josh Kutchinsky, founder and co-moderator Hummay, International Humanists 
Support egroup
Ophelia Benson, Author and Blogger, USA
Guy P. Harrison, Writer, USA
Ike Francis, Human Rights Activist, USA
Lorann Sims-Nsimba, Africa Awake Freethought Alliance, USA
Matt Cherry, International Representative, International Humanist and Ethical Union (IHEU)
Bob Churchill – International Humanist and Ethical Union (IHEU), UK
Norm Allen, International Outreach Director, Institute for Science and Human Values, USA
Dr Bill Cooke, Director of International Programs for the Center for Inquiry, USA 
Canberra Skeptics Inc, Australia 
Australian Skeptics (Victorian Branch)
John Perkins, The Secular Party of Australia

More signatories to be added in the future.

Source: A Manifesto for a Skeptical Africa

World Day Against Witch Hunts

August 10 is World day against witch hunts.

During the past five years I have frequently posted on this sad topic. See e.g. the following posts: Witchcraft Persecution and Advocacy without Borders in Africa, earlier this year, as well as the following country-specific postings: DRC, Ivory Coast, Ghana, Kenya, Liberia, Nigeria, Tanzania, Uganda, South Africa, Zimbabwe.

Although not the main focus of this website I find it useful and necessary to draw attention to this phenomenon which is based on superstition, violates human rights and creates many innocent victims – not only elderly women and men but also children, just like ritual murders.

I wish to commend Charlotte Müller and Sertan Sanderson of DW (Deutsche Welle) – see below – for an excellent article on this topic. It’s an impressive account of what happens to people accused of witchcraft and victims sof superstition.
(FVDK)

World Day Against Witch Hunts: People With Dementia Are Not Witches

Witch camps in Ghana

Published: August 4, 2023
By: The Ghana Report

August 10 has been designated World Day against Witch Hunts. The Advocacy for Alleged Witches welcomes this development and urges countries to mark this important day, and try to highlight past and contemporary sufferings and abuses of alleged witches in different parts of the globe.

Witchcraft belief is a silent killer of persons. Witchcraft accusation is a form of death sentence in many places. People suspected of witchcraft, especially women and children, are banished, persecuted, and murdered in over 40 countries across the globe. Unfortunately, this tragic incident has not been given the attention it deserves.

Considered a thing of the past in Western countries, this vicious phenomenon has been minimized. Witch persecution is not treated with urgency. It is not considered a global priority. Meanwhile, witch hunting rages across Africa, Asia, and Oceania.

The misconceptions that characterized witch hunting in early modern Europe have not disappeared. Witchcraft imaginaries and other superstitions still grip the minds of people with force and ferocity. Reinforced by traditional, Christian, Islamic, and Hindu religious dogmas, occult fears and anxieties are widespread.

Many people make sense of death, illness, and other misfortunes using the narratives of witchcraft and malevolent magic. Witch hunters operate with impunity in many countries, including nations with criminal provisions against witchcraft accusations and jungle justice.

Some of the people who are often accused and targeted as witches are elderly persons, especially those with dementia.

To help draw attention to this problem, the Advocacy for Alleged Witches has chosen to focus on dementia for this year’s World Day against Witch Hunts. People with dementia experience memory loss, poor judgment, and confusion.

Their thinking and problem-solving abilities are impaired. Unfortunately, these health issues are misunderstood and misinterpreted. Hence, some people treat those with dementia with fear, not respect. They spiritualize these health conditions, and associate them with witchcraft and demons.

There have been instances where people with dementia left their homes or care centers, and were unable to return or recall their home addresses. People claimed that they were returning from witchcraft meetings; that they crash landed on their way to their occult gatherings while flying over churches or electric poles.

Imagine that! People forge absurd and incomprehensible narratives to justify the abuse of people with dementia. Sometimes, people claim that those suffering dementia turn into cats, birds, or dogs. As a result of these misconceptions, people maltreat persons with dementia without mercy; they attack, beat, and lynch them. Family members abandon them and make them suffer painful and miserable deaths. AfAW urges the public to stop these abuses, and treat people with dementia with care and compassion.

Source: World Day Against Witch Hunts: People With Dementia Are Not Witches

And:

Witch hunts: A global problem in the 21st century

Accusations of witchcraft typically affect the most vulnerable — such as this refugee living in the DRC
Image: Getty Images/AFP/F. Scoppa

Published: August 10, 2023
By: Charlotte Müller | Sertan Sanderson – DW

Witch hunts are far from being a thing of the past — even in the 21st century. In many countries, this is still a sad reality for many women today. That is why August 10 has been declared a World Day against Witch Hunts.

Akua Denteh was beaten to death in Ghana’s East Gonja District last month — after being accused of being a witch. The murder of the 90-year-old has once more highlighted the deep-seated prejudices against women accused of practicing witchcraft in Ghana, many of whom are elderly.

An arrest was made in early August, but the issue continues to draw attention after authorities were accused of dragging their heels in the case. Human rights and gender activists now demand to see change in culture in a country where supernatural beliefs play a big role.

But the case of Akua Denteh is far from an isolated instance in Ghana, or indeed the world at large. In many countries of the world, women are still accused of practicing witchcraft each year. They are persecuted and even killed in organized witch hunts — especially in Africa but also in Southeast Asia and Latin America.

Many women in Ghana are pushed to live in so-called witch camps because they are rejected by society Image: picture-alliance/Pacific Press/L. Wateridge

Witch hunts: a contemporary issue

Those accused of witchcraft have now found a perhaps unlikely charity ally in their fight for justice: the Catholic missionary society missio, which is part of the global Pontifical Mission Societies under the jurisdiction of the Pope, has declared August 10 as World Day against Witch Hunts, saying that in at least 36 nations around the world, people continue to be persecuted as witches.

While the Catholic Church encouraged witch hunts in Europe from the 15th to the 18th century, it is now trying to shed light into this dark practice. Part of this might be a sense of historical obligation — but the real driving force is the number of victims that witch hunts still cost today. 

Historian Wolfgang Behringer, who works as a professor specializing in the early modern age at Saarland University, firmly believes in putting the numbers in perspective. He told DW that during these three centuries, between 50,000 and 60,000 people are assumed to have been killed for so-called crimes of witchcraft — a tally that is close to being twice the population of some major German cities at the time.

But he says that in the 20th century alone, more people accused of witchcraft were brutally murdered than during the three centuries when witch hunts were practiced in Europe: “Between 1960 and 2000, about 40,000 people alleged of practicing witchcraft were murdered in Tanzania alone. While there are no laws against witchcraft as such in Tanzanian law, village tribunals often decide that certain individuals should be killed,” Behringer told DW.

The historian insists that due to the collective decision-making behind these tribunals, such murders are far from being arbitrary and isolated cases: “I’ve therefore concluded that witch hunts are not a historic problem but a burning issue that still exists in the present.”

A picture of so-called witch doctors in Sierra Leone taken roughly around the year 1900 Image:
Getty Images/Hulton Archive

A pan-African problem?

In Tanzania, the victims of these witch hunts are often people with albinism; some people believe that the body parts of these individuals can be used to extract potions against all sorts of ailments. Similar practices are known to take place in Zambia and elsewhere on the continent.

Meanwhile in Ghana, where nonagenarian Akua Denteh was bludgeoned to death last month, certain communities blamed the birth of children with disabilities on practices of witchcraft.

Screenshot – to watch the video please consult the source

In the Democratic Republic of the Congo, it is usually the younger generations who are associated witchcraft. So-called “children of witchcraft” are usually rejected by their families and left to fend for themselves. However, their so-called crimes often have little to do with sorcery at all:

“We have learned of numerous cases of children suffering rape and then no longer being accepted by their families. Or they are born as illegitimate children out of wedlock, and are forced to live with a parent who no longer accepts them,” says Thérèse Mema Mapenzi, who works as a mission project partner in the eastern DRC city of Bukayu.

‘Children of witchcraft’ in the DRC

Mapenzi’s facility was initially intended to be a women’s shelter to harbor women who suffered rape at the hands of the militia in the eastern parts of the country, where rape is used as a weapon of war as part of the civil conflict there. But over the years, more and more children started seeking her help after they were rejected as “children of witchcraft.”

With assistance from the Catholic missionary society missio, Mapenzi is now also supporting these underage individuals in coping with their many traumas while trying to find orphanages and schools for them.

“When these children come here, they have often been beaten to a pulp, have been branded as witches or have suffered other injuries. It is painful to just even look at them. We are always shocked to see these children devoid of any protection. How can this be?” Mapenzi wonders.

Thérèse Mema Mapenzi is trying to help women and girls accused of being “children of witchcraft”
Image: missio

Seeking dialogue to end witch hunts

But there is a whole social infrastructure fueling this hatred against these young people in the DRC: Many charismatic churches blame diseases such as HIV/AIDS or female infertility on witchcraft, with illegitimate children serving as scapegoats for problems that cannot be easily solved in one of the poorest countries on earth. Other reasons cited include sudden deaths, crop failures, greed, jealousy and more.

Thérèse Mema Mapenzi says that trying to help those on the receiving end of this ire is a difficult task, especially in the absence of legal protection: “In Congolese law, witchcraft is not recognized as a violation of the law because there is no evidence you can produce. Unfortunately, the people have therefore developed their own legal practices to seek retribution and punish those whom call them witches.”

In addition to helping those escaping persecution, Mapenzi also seeks dialogue with communities to stop prejudice against those accused of witchcraft and sorcery. She wants to bring estranged families torn apart by witch hunts back together. Acting as a mediator, she talks to people, and from time to time succeeds in reuniting relatives with women and children who had been ostracized and shamed. Mapenzi says that such efforts — when they succeed — take an average of two to three years from beginning to finish.

But even with a residual risk of the victims being suspected of witchcraft again, she says her endeavors are worth the risk. She says that the fact that August 10 has been recognized as the World Day against Witch Hunts sends a signal that her work is important — and needed.

Hunting the hunters  a dangerous undertaking

For Thérèse Mema Mapenzi, the World Day against Witch Hunts marks another milestone in her uphill battle in the DRC. Jörg Nowak, spokesman for missio, agrees and hopes that there will now be growing awareness about this issue around the globe.

As part of his work, Nowak has visited several missio project partners fighting to help bring an end to witch hunts in recent years. But he wasn’t aware about the magnitude of the problem himself until 2017.

The first case he dealt with was the killing of women accused of being witches in Papua New Guinea in the 2010s — which eventually resulted in his publishing a paper on the crisis situation in the country and becoming missio’s dedicated expert on witch hunts.

But much of Nowak’s extensive research in Papua New Guinea remains largely under wraps for the time being, at least in the country itself: the evidence he accrued against some of the perpetrators there could risk the lives of missio partners working for him.

Not much has changed for centuries, apart from the localities involved when it comes to the occult belief in witchcraft, says Nowak while stressing: “There is no such thing as witchcraft. But there are accusations and stigmatization designed to demonize people; indeed designed to discredit them in order for others to gain selfish advantages.”

Maxwell Suuk and Isaac Kaledzi contributed to this article.

Screenshot – to watch the seven images please consult the source

Source: Witch hunts: A global problem in the 21st century

Another plea to hold the Liberian Government accountable and to end ritual killings,’a part of the political culture for decades’

The recent surge in ritualistic killings in Liberia (see my previous posts, September 30,  and October 1) has provoked many reactions including the comments presented below. The Liberian author, J. Patrick Flomo, relates ritual killings to elections and the involvement of high-ranking people, politicians and others (in Liberia called ‘big shots’), who often protect the ‘boyos’ or ‘heartmen’ who have actually carried out the dirty work – which explains the ‘impunity’.

Why is the belief in the power of ‘juju’ obtained by human sacrifice so persistent in Liberia (and other countries, as demonstrated by other country pages of the present site)? Aren’t we living in the 21st century? There is no place for these heinous crimes in a modern society.

Recommended reading: Past and Present of Ritual Killings in Liberia – From Cultural Phenomenon to Political Instrument (webmaster FVDK).

Ritualistic killing in Liberia with impunity

Published: October 3, 2021
By: J. Patrick Flomo – The Perspective, Atlanta/Georgia

The author, J. Patrick Flomo

“Thou shalt have no other gods before me.  Thou shalt not bow down thyself to them, nor serve them: for the I the Lord they God am a jealous God…”
Exodus 20: 3 & 5

The lack of strong condemnation from the government on this wanton human abomination demonstrates the degree of the moral bankruptcy of this government. And the dearth of public outrage and outcry for justice (especially from the religious community that proclaims to be the custodian or the fountain of our morality) is a manifestation that our moral compass and sense of humanity is pointing not toward the North Star, but to the abyss of vile and human wantonness. This should not be happening in the 21st century of human civilization.

Webster defines ritual murder as the sacrificial slaying of a human as a propitiatory offering to a deity.  It is confounding that in this age of advanced human “civilization” full of cosmopolitanism, education, and technological wonders, barbaric human sacrificial practices are still exercised in Liberia among a certain segment of society — mainly, the politicians.

This abominable practice within Liberian society is motivated by lust for power and wealth.  In Liberia, the path to power, wealth, and affluence is to seek first “the political kingdom,” not hard work and the sweat of thy brow as found in Genesis 3:19: “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it was thou taken…”  This insidious craving for power and wealth has warped some Liberian politicians so that they plunge into the pit of human depravity.  In the post-war era, corpses have turned up missing eyes, tongues, and other parts, particularly during election season. Liberians associate these killings with political elites, who are said to use the parts in rituals that they think will give them a spiritual edge in winning an election or receiving a promotion.  In late 2015, the United Nations released a human rights report about Liberia that devoted an entire chapter to the issue. In response, Ellen-Johnson Sirleaf, Liberia’s outgoing president, admitted that ritual killings were on the rise and vowed to “bring this ugly situation under immediate control.” (www.guernicamag.com/).

Ritualistic killings have been part of Liberia’s political culture for decades.  We all have known it for years yet have not collectively fought vigorously to stop it.  Ritual sacrifices usually spike during presidential and legislative elections.  In 2023, we will have presidential and legislative elections.  It’s no wonder the spike in ritual killings. Human sacrifices have been part of our history as a species.  But with the advent of the Enlightenment in Europe (the age of reason and empirical scientific revolution), human sacrifice was shown to have no substantive value and was immoral and antithetical to reason and logic.  By the end of the enlightenment period, human sacrifice had waned in most of Europe and around the world; however, two centuries later, it is still practiced illegally in Liberia but with impunity because the perpetrator/s is rarely brought to justice.  

I find it extremely confounding and incredulous that Liberian society, especially the government, seems to have a benign acceptance of these depraved and abominable acts.   These acts should cause moral outrage among Liberians everywhere around the globe.  But wretchedly and shockingly, that is not the case.  For example, the horrific case of a very young woman killed with all inner organs missing should have all Liberians apoplectic and demanding that the government find the perpetrators and bring them to justice. NO! We are all silent at home and in the diasporas.  This is a societal travesty of unprecedented proportion committed by us all.  Liberia is awash in a proliferation of churches.  It seems the country is in a vast religious awakening, and yet such demonic practices are not vigorously condemned. 

When a former Methodist minister decided to run for county superintendent, court papers charge, he tried to add special ingredients to the campaign.  The candidate, David K. Clarke, and three politically ambitious friends ”agreed to kidnap and murder a human being to obtain body parts after having consulted with a native witch doctor.”  A few days later, Liberian newspapers reported, two small boys were found dead on a riverbank. Mr. Clarke and five other men were arrested and charged with ritual murder.  Decades of preaching in churches and mosques have failed to eradicate West Africa’s feared practice of ”juju” or ”harsh medicine.” Practiced by ”boyos” or ”heartmen,” human sacrifice for individual advancement is often reported in newspapers in the Ivory Coast, Ghana, and Nigeria (New York Times: Monday, May 4, 1987).

While the world is struggling to attain a perfect human civilization, Liberia seems to be regressing into the abyss of human degradation and darkness. This act of barbarity in 2021 is a classic case that should cause all Liberians in the diasporas to call their various embassies for an answer and urge the government to end this abomination in Liberia. Incredulously, that is not happening.  Is there any act of human abomination or barbarism that will provoke the Liberian people to anger and hold their government accountable?  If this gruesome depiction of this dead young girl does not anger Liberians everywhere, then I question if Liberians really have souls or a conscience.

Source: Ritualistic Killing In Liberia With Impunity

Liberia – Political map