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?
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 widespread. Ritual 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 anxieties, exploiting 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
Leo Igwe does not need any introduction. Multiple times I have posted articles on this indefatigable human rights champion. See e.g. my October 25, 2021 posting.
The belief in witchcraft and the weak rule of law in many African countries contribute to mob justice (or ‘jungle justice’ as this popular act is also called) and lynchings of perceived witches. In Kenya e.g., as in many other African countries, mob justice is criminal. Nevertheless, up to five incidents are reported (!) weekly in this East African country. The reader may guess what happens in other African countries… (FVDK).
Witchcraft Persecution and Advocacy without Borders in Africa
Published: March 3, 2023 By: This Day – Nigeria
The Advocacy for Alleged Witches urges Africans to campaign against abuses linked to witchcraft beliefs everywhere. This call follows the rescue of Nigerian nationals, who were accused of witchcraft in Kenya. As reported, the police rescued these Nigerians in Thika Town in Kiambu County. It was stated that an angry mob beat and almost lynched them while they were performing some rituals. These Nigerians claimed that they were conducting some prayers. It was not stated the kind of prayers that they were conducting. The police intervened, resisted the mob, and took these nationals, who sustained some injuries, to a nearby hospital.
The Advocacy for Alleged Witches commends the Kenya police for intervening and rescuing these foreign nationals. As in many parts of Africa, witchcraft accusation is a killer phenomenon, and a death sentence. These foreign nationals were fortunate. Police rescued them. In many instances, the police arrive late, after the damage has been done.
Recently, Kenya recorded incidents of witch persecution and killing. Last week, two elderly women, accused of witchcraft, were lynched in Murang’a County. There is still no information regarding the arrest and prosecution of suspected perpetrators of this heinous crime. In other African countries, such as Ghana, Malawi, Zambia, and Zimbabwe, accusations of witchcraft and witch persecution take place. Alleged witches have been attacked, killed, or banished. However, in most cases, locals are the target.
People often accuse members of their neighbors, members of their family or community. This incident draws attention to the fact that foreigners are also at risk of being accused. Africans should look beyond their borders in advocating against witchcraft-linked violations. People often demonize strange and unfamiliar prayer and ritual forms. They regard them as evil, as invocations of occult harm. African Christians and Muslims have been indoctrinated to demonize, occultize and witchcraftize religious others, especially traditional religions or any ritual forms that deviate from religion, as they know it.
As this incident has illustrated, those who conduct prayers and rituals that depart from local norms are at risk of being accused of witchcraft and evil magic. Witchcraft accusation is a threat to the lives of Africans everywhere. Africans should not look the other way as alleged witches are attacked and killed in other countries. They should know that everyone is at risk of being accused or killed for witchcraft, whether you are a local or a foreigner. Africans should strive to advocate against witchcraft accusations and witch persecution without borders.
Unfortunately, ritual murder are no exception in Africa’s oldest republic. Experience teaches us that ritualistic murders in Liberia are on the increase during elections campaigns and when important political appointments are expected – which though does not exclude other circumstances explaining a rise in ritual killings. In the past four to five years, ritual murders have been reported in at least seven of Liberia’s fifteen counties including Montserrado, Bomi, Bong, Nimba, Grand Bassa, Grand Kru and Maryland counties. However, the absence of discoveries of mutilated bodies or reports of ritual murders should not be interpreted as the absence of these criminal and outdated superstitious practices. By definition, occult practices and ritualistic murders take place in secret.
In the article below reference is made to a prominent person who held a very senior position in the Weah Administration and who allegedly is said to be implied in the reported case of two young boys who were murdered for ritual activities. It should be underlined here that this is not the position of the webmaster of this site (FVDK). Moreover, I uphold the principle that no one is guilty unless found guilty by an independent judge after an impartial, public trial.
The original article shown here includes a number of links referring to other, previously published articles containing relevant and related information. I have decided to also include these articles in this posting in order to avoid the (future) situation that the original articles are no longer available or accessible after they have lost been lost in cyberspace, unfortunately not an uncommon phenomenon.
All articles together sketch a reality in Liberia which is rarely shown but which exists. No use to deny or to ignore it. A reality of traditional practices and beliefs, a reality of cultural history including respect for the ancestors. Notwithstanding the foregoing, it goes without saying that a ‘war on ignorance and superstition’ is a must in Africa’s oldest republic, which was created in 1847 by African Americans.
…. When the National Police could not solve a double homicide in their rural community, the people of Beo Bonlay Town, Nimba County, employed the most unconventional means.
It was a breakthrough in a double-murder case that would have been written off as an anomaly except that, in the context of numerous unsolved gruesome murders across Liberia in recent years, police investigations have consistently come up with the same results as they did in this one — “no evidence” or “no foul play” — case closed.
But the people of Beo Bonlay Town, District # 6, Nimba County, would not take ‘no’ for an answer. In an unprecedented move, they summoned their tribal devils to confirm their hunch and solve what they believed were the murders of two innocent boys who had gone missing and later turned up dead in separate locations.
It all started on June 9, when the two boys, Handsome-boy Mahn, 9 and Zayglay David, 4, went missing after they returned from the farm in the afternoon.
Hours after their disappearance, the community launched an immediate manhunt for the children. Unfortunately they were found dead with their bodies dumped in two separate wells about 20 minutes apart.
The deaths of the two children sent shockwaves of fear and concern among citizens of the district, especially when the first batch of investigators from the Tappita Police Detail, led by the detail commander and the 15-man coroner jury, ruled that there was no foul-play.
But reports reaching the Daily Observer said an initial examination of the corpses showed that the boys’ necks had been broken. There was also an alleged ‘erasing mark’ on the coroner jury’s report, but this is yet to be verified.
“The devil”, it is said, “is in the details.” Or is it?
Unconvinced by the “no foul-play” conclusions of the coroner jury and the police, the citizens this time brought out their tribal devils to search for the perpetrators. It was during the search that seven men were arrested on July 16, and turned over to police in Sanniquellie for interrogation.
Even after the tribal devils arrested the suspects, the police (again) claimed that due to lack of scientific evidence, they could not charge the alleged perpetrators. This caused the case to drag on until September, when the Crime Services Department (CSD) sent another batch of officers, backed by former Ganta Police Commander, Adolphus Zorh, to conduct the investigation.
Commander Zorh’s team was able to establish the facts and determine that two of the seven men be released because police could not find any evidence to charge them. The other five men arrested by tribal devils were charged by police and sent to court.
According to the CSD, Sanniquellie Detachment, Liberia National Police, the five men were charged with “murder, criminal facilitation and criminal conspiracy” and sent to the Sanniquellie Magisterial Court for preliminary investigation.
Following their arrest by the tribal devils in the beginning, one of the suspects, Prince Karney, age 41, immediately confessed that they were given the amount of US$1,200 for the murderous operation.
He said he then hired one Zayee Winpea, 43, to kill the two children for the amount of US$300 and gave US$150 to Nenkerwon Mahn, an 18-year-old uncle of the kids, to serve as a watchman while the killing was carried out.
The oldest among the suspects, 45-year-old Morris Gonwon, was also promised US$150 for his role in the killing, which was not spelled out. Two of the seven suspects, George Sumah and Lawrence Sumah, were hired to take the victims’ blood to Monrovia, while another suspect, Harrison Sumah, was the one who lured the kids with candy before grabbing them.
During the CSD final investigation, Morris Gonwon and George Sumah were released on grounds that there was not enough evidence to prosecute them. The five persons charged and sent to court are Prince Karney, Harrison Sumah, Lawrence Freeman, Nenkerwon Mahn, and Zayee Winpea.
Prince Karney is said to be the Youth leader of Boe Bonlay and coordinator for the “Friends of Jackson Paye”, a political canvassing group. Jackson Paye is a former Deputy Minister of National Defense who has expressed his desire to contest for the Nimba County District #6 representative seat in 2023.
The murder suspects alleged that the former deputy minister facilitated the killing by giving them the US$1,200 for the operation — to get the children’s blood, allegedly for ritual purposes.
However, Jackson Paye on Truth FM on Thursday, June 22, 2022 denied having any connection to the killings, describing the acts as barbaric, inhumane and uncivilized. He explained that the “Friends of Paye” want the law to take its course, ensuring the alleged perpetrators face the full weight of the law.
It is not clear whether the tribal devils ever got to the heart of the matter to determine exactly who ordered the men to kill the two children. We may never know.
However, in cases where communities in Liberia have invoked tribal justice systems to supersede statutory law — especially in the absence of forensic evidence — statutory systems tend to give way. Especially in rural communities, law enforcement personnel dare not interfere with matters involving tribal devils.
In the recent past, such has been the case in instances where communities have risen up to express their dissatisfaction when their expectations of government have been egregiously dashed.
In November 2021, Lofa County, a powerful sect of the Poro Society, the Ngaimu, staged a protest, blocking the bridge that connects Bong and Lofa counties, to oppose the delay by the Supreme Court to decide whether Senator-elect Brownie Samukai should take his Lofa County senatorial seat, which had been unoccupied due to a disability imposed on him by the Court for nearly a year.
In response, the Deputy Inspector General for Operations of the Liberia National Police (LNP), Marvin Sackor, threatened necessary actions against any country devil protest. Yet, no move was made on the part of the police.
A month earlier, October 18, 2021, members of the secret Poro Society shut down ArcelorMittal Liberia’s operations in Yekepa, Nimba County for more than 48 hours at both Mount Tokadeh and Mount Gangra, over claims that AML failed to live up to its previous amended mineral development agreement (MDA) with the government.
For ArcelorMittal Liberia, this was not the first time. Barely six weeks earlier, on September 27, 2021, the Poro masters temporarily besieged the operation areas of AML, halting operations for 8 hours.
But tribal or traditional devils are only one extreme of traditional justice systems. Liberia recognizes a whole regime of what it calls “trial by ordeal”, a method by which suspects are made to undergo an often dangerous test to determine their innocence or guilt. However, while the United Nations has called on Liberia to abolish all forms of trial by ordeal, only the most harmful aspects of this system of justice have been abolished.
Published: November 26, 2021 By: Marcus Malaya – Daily Observer, Liberia
A protest against the Supreme Court of Liberia has resulted in the shut-down of the border crossing point between Bong and Lofa Counties – leaving several business people stranded along the way.
The protest, which is being led by the powerful sect of the Poro Society, the Ngaimu, is intended to oppose the delay by the Supreme Court to decide the fate of the Lofa County senatorial seat, which has been unoccupied due to the disability imposed on Senator-elect Brownie Samukai by the Court.
The protesters, who are all men and led by the fearsome, Ngaimu – the traditional name of head of the Poro Society in that part of Liberia – have blocked the road, halting the movement of people and goods between the two counties, while those who are not members of the society have remained indoors since the morning hours of Thursday, November 25.
“Ngaimu has set a roadblock in the village of Beyan Town on the Lofa side of the border. The action of Ngaimu is in protest of the Court and the Government of Liberia’s failure to announce the Senate seat of Lofa County vacant since the Senator-elect Samukai has not been able to take the seat due to his disability by the Supreme Court,” disclosed eyewitnesses at the scene of the protest.
The protesters, however, vowed to keep the road closed until the Court ruled on the matter – deciding if the senate will be declared vacant or not. And security personnel, some of whom are not members of the society, have also been dared to remove the roadblock, setup by Ngaimu.
The fear of the Ngaimu has also prevented the women from going out to tend to their farms, since it is forbidden for a woman to lay eyes on it – as doing so comes with consequences, traditionalists claim.
The eyewitness accounts revealed that there are more than three “Ngaimus” currently at the St. Paul Bridge in Beyan Town and there are more “Ngaimus” coming to join the others currently at the bridge.
The Supreme Court months ago denied Samukai’s request for the high court to reverse the judgment of the Criminal Court ‘C’ at the Temple of Justice, which found him and two others guilty of misapplying over US$1 million in pension funds stored up in a bank account for members of the Armed Forces of Liberia (AFL) when he served as Defense Minister.
The disability includes the payment of US$173,276.05 as some portion of his share of money illegally withdrawn from the Armed Forces of Liberia (AFL) pension funds, for which he was found guilty of misapplication of entrusted property, theft of property, and other criminal offenses by Criminal Court ‘C’ with such ruling confirmed by the Supreme.
While Samukai made a payment of US$173,276.05, his two deputies Joseph F. Johnson, former Deputy Minister for Administration, and J. Nyumah Dorkor, former Comptroller, did not despite being found guilty jointly.
Samukai, together with Johnson and Dorkor, were to pay the amount of US$573,832.68 within a six-month period to avoid imprisonment, according to the Supreme Court mandate to the Criminal Court ‘C’. It was out of the amount of US$573,832.68 that Samukai alone managed to pay the US$173,276.05, which his followers believed is the portion of his share of the money.
The Court then ordered the National Election Commission not to certify him until the disability imposed on him as a result of his conviction for felony is removed. The Court argued that from a review of the records, Samukai and his two deputies were jointly charged with the commission of the crimes for which they were brought down guilty.
The Supreme Court added that the restitution is a part of the sentence, as such; Samukai and the two others are to restitute the amount withdrawn from the AFL Pension Account without the permission or authorization of the soldiers.
History of the case
Samukai, then former Defense Minister, together with Johnson and Dorkor without any authorization, withdrew the amount US$1,147,665.35 from the pension fund belonging to soldiers of the Armed Forces of Liberia (AFL).
The three men were later declared guilty of multiple crimes including misuse of private funds and subsequently sentenced to two years in prison each, and also ordered to restitute the money within a year by the Criminal Court ‘C’. The judgment was later modified by the Supreme Court after Samukai and the others appealed against it to the high court.
In the modification, the Supreme Court said it was suspending their prison term on grounds that, if they were to pay fifty percent (50) of the judgment amount of the US$1,147,665.35, which is $573,832.68, within six months period, which expired by August, 26, they would avoid Imprisonment.
The Deputy Inspector General for Operations of the Liberia National Police (LNP), Marvin Sackor has threatened necessary actions against any country devil protest.
He said if people are disenchanted, they should make use of the legal means rather than staying in protest to undermine the peace of the country.
“It is unfortunate and unfair that some of our people are using the tradition to undermine the peace and security of this country. Let me say this, article 17 of our constitution gives citizens the right to peacefully assemble and petition their government. So if you, as a citizen of this country, will use whatever political means or any disenchantment to undermine the peace of this country, I can assure the public that the Liberia National Police will use whatever force necessary to contain that situation,” he warned.
Since the staging of a protest by members of the poro society in Lofa county to call on the attention of the Supreme Court to decide the fate of Senator-elect Brownie Samukai, traditional leaders have been accused of allowing politicians to influence them.
The group of men led by their powerful poro master, Ngainmu, on November 30, blocked the entrance of the St. Paul bridge that connects Bomi and Lofa counties to pressure the court to reopen the case of Senator-elect Samukai.
Sackor added that if traditional people have any disenchantment in the country, they should use legal means to get redress instead of blocking roads to cause chaos among citizens.
“There is no exception to the rule of law; our traditional people need to understand that this country is governed by law,” Sackor declared. “ Anyone – I am very clear here – that thinks that they have any other power to undermine the Constitution, trust me, the Liberia National Police will use every legal means to uphold the Constitution and the rule of law. So, I am appealing to our traditional people in Lofa. Handle your situation through the legal means. Any attempt to block the St. Paul Bridge, we are under obligation to make sure that the Constitution is intact.”
Nathaniel F. McGill, Minister of State, also accused politicians of masterminding the protest and branding it as a disgrace to Liberian culture.
“I was watching Facebook live and I saw a country devil protesting. This has never happened in our country, it is a shame and whoever did that must be disgraceful,” said Minister McGill.
Addressing the Ministry of information, Cultural Affairs and Tourism (MICAT) regular press briefing in Monrovia, Sackor reminded traditional leaders that they are not above the law and, therefore, any attempt to block roads, the police will not hesitate to act.
Meanwhile, the deputy inspector general has revealed that due to the increasing wave of criminal activities in the country, there will be restrictions imposed on motorcyclists.
He said a police investigation has shown that criminals are transported by motorcyclists so the Police have commenced the implementation of the no-go-zones for motorcyclists ahead of the festive season in Liberia, to avoid the transportation of criminals.
Steel giant ArcelorMittal was forced yesterday to shut down its Yekepa operations after members of the secret poro society made an unannounced visit to protest against alleged neglect by the company.
The strike action, which is highly unprecedented for members of the highly respected Poro Society in Liberia, comes amid rising tension in the company’s operating areas weeks after it had signed an amended mineral development agreement with the government of Liberia.
The agreement, which now awaits ratification from lawmakers, has been met with rejection by mines communities in Nimba County, where the company operates, over claims that AML failed to live up to its previous amended mineral development agreement (MDA) with the government.
Poro Society members, led by the Poro Master, shut down AML operations for more than 48 hours at both Mount Tokadeh and Mount Gangra and might likely last for 14 days, according to an insider close to the Poro masters.
The protest, which is the second in a month, is happening as county officials remain mute on the matter while they negotiate behind closed doors.
However, an elderly resident of one of mine communities has disclosed that the company, through its’ Community liaison manager, has begun negotiating with society members to cancel their protest and meet on the round table to discuss issues relating to their concerns.
In a statement, the AML confirmed the incident, saying, “on early Saturday morning, October 16, 2021, some individuals wearing ceremonial traditional costumes blocked the main access road to the mining site of ArcelorMittal Liberia in Yekepa, disrupting business operations of the company.”
“As a company that prioritizes safety and security, ArcelorMittal Liberia warns of the associated risks of unauthorized entry of individuals into an industrial environment and condemns such illegal action, said the statement from AML. “AML reaffirms its commitment to community engagement on issues around its operations as a means of finding a common ground.”
Meanwhile, AML said while they respect and continue to support traditional and cultural activities especially in their operational areas, they disagreed with disruptions and acts aimed at causing fear among its workforce are unwarranted and undermine close working relations.
On September 27, 2021 the Poro masters temporarily sieged the operation areas of AML, halting operation of 8 hours.
There has been tension in Nimba County since the Government and AML reached a new Mineral Development Agreement to extend the operation to 2036, where AML stands to invest about UD$ 800 million.
The deal has so far been rejected by mining communities due to claims of past abandonment and negligence of previous MDA.
The following article was originally published on November 1, 2007. It contains highly recommended reading for the readers of this site. It was decided to include it in this posting for two reasons. First, it was originally included in the Daily Observer article on the two slain boys in Nimba County (on top) and secondly, because it contains relevant background information on traditional beliefs and practices which still exist in Liberia despite being outlawed for reasons which will be clear after having read the article.
Liberia: Trial by ordeal makes the guilty burn but “undermines justice”
Published: November 1, 2007 By: OCHA Services – Relief Web
MONROVIA, 1 November 2007 (IRIN)
About 50 people in the village of Klay, northwestern Liberia, recently gathered to watch a man apply red-hot metal to the limbs of four youths accused of robbery.
The man dipped a machete in a concoction of water, palm oil and kola nuts, held it in fire for several minutes, and then placed it on the right legs of the four suspects. None of the youths – ages 16 to 26 – appeared to flinch. They were deemed not guilty.
This practice known as ‘sassywood’ is banned under national law, but is still regarded as a legitimate form of justice by many Liberians. A suspect is subjected to intense pain and judged on his or her reaction – if the hot metal burns the person’s leg, he or she is found guilty.
The UN has repeatedly warned that the practice is undermining efforts to improve human rights in Liberia as the country attempts to recover from 14 years of war.
Many legal specialists and human rights activists say relying on customs such as trial by ordeal – often harmful and even deadly – is down to the decrepit state of Liberia’s judicial system. And many say not enough is being done to restore the sector, left in tatters by the war.
Four years after the fighting ended, progress in rebuilding the judicial and corrections system is “very slow”, according to an August report by the UN Security Council. “The judicial system is constrained by limited infrastructure, shortage of qualified personnel, lack of capacity to process cases, poor management and lack of the necessary will to institute reforms.” The report said most people do not have access to legal counsel.
Legal advisers in Liberia say the absence of functioning courts in most rural areas is due in large part to lawyers’ reluctance to take judgeships there, as well as the lack of infrastructure for courts.
In the central Liberian town of Gbarnga in Bong County, 150km north of the capital Monrovia, residents told IRIN that trial by ordeal is the only means to adjudicate alleged crimes.
“If somebody is accused of stealing money, clothes, jewellery, food or other items, the best [way] to know who committed the act is to administer sassywood, which is fast – it takes less than 30 minutes to know who did the act,” Gbarnga resident Johnny Bono said.
Users of sassywood believe the person administering it and the instruments used have mystical powers. Practitioners are paid in money or goods – up to 2000 Liberian dollars (US$32) per ‘trial’ in the capital and about a third of that in rural areas. Sometimes payment is kola nuts and a pure-white chicken.
According to a rights activist in Nimba County, the problem is that many people will submit to sassywood because they do not know it has been outlawed.
“Sassywood is very common here and most people believe that it is the only means of knowing a guilty person,” said Dualo Lor of the church-based NGO Equip-Liberia in Nimba, 300km from Monrovia. “They are not even aware the practice is outlawed.”
He group recently prevented the application of sassywood on a 32-year-old man accused of theft. “We have been trying very hard [to educate] the people about the danger of sassywood, but they just have not stopped it.”
Some legal experts say it will be tough to stop if citizens do not feel they have a reliable justice system to take its place.
“The trial by ordeal in most parts of the country clearly shows that most people do not have confidence in the court system,” Anthony Valcke, Liberia country director of the American Bar Association in Africa, told IRIN. “If people had such confidence, they would not resort to trial by ordeal.”
“No amount of laws or government order can stop sassywood,” Yerkula Zaizay, a resident of Gbarnga, told IRIN. “It is a tradition that our forefathers left with us. This is better than going to court. My late grandfather taught me how to apply sassywood and it is part of my culture so it cannot be easily stopped.”
Gbarnga resident Bono said, “We cannot waste our time going to court. The sassywood is our courtroom. This is what our forefathers have been practising in the past and it has been working.”
Lawyer Augustine Toe, head of the Justice and Peace Commission, a Catholic human rights group, said: “Sassywood undermines the justice system of this country and the rights of an accused are not protected. Our constitution provides that anyone is presumed innocent until proven guilty by a [court of law].”
Liberia’s chief prosecutor, Tiawon Gongloe, told IRIN he had instructed all county prosecuting officers to arrest anyone carrying out trial by ordeal.
“We are aware sassywood is going on and this act is not only unlawful, but unconstitutional,” he said, noting that 12 people were arrested earlier this year in southeastern Liberia for having administered sassywood.
UN independent human rights expert, Charlotte Abaka, said the government had to do more. “The Liberian government should take concrete steps to enforce the ban on trial by ordeal,” she said, calling the practice a “grave” breach of human rights.
I wish to commend Leo Igwe for his tireless efforts to end these cruel, criminal and senseless practices. The world and Africa in general need more Leo Igwe’s to condemn and end ritualistic murders on the continent (webmaster FVDK).
Nothing like ‘money rituals’, ritual killers are killing in vain – Nigerian human rights advocate Leo Igwe
The leader of the Nigerian human rights group reacts to the recently reported arrest of suspected ritualists in the Boluwaji area of Ibadan, Oyo State.
Published: September 24, 2021 By: SaharaReporters, New York
The Nigerian Humanist Movement has urged Nigerians to stop believing they can get rich or become wealthy through the killing of fellow citizens for money rituals.
NHM, a group that advocates the principles of humanism, urged Nigerians to understand that the notion of ritual money and wealth is completely baseless and invalid.
The rights group was reacting to the recently reported arrest of suspected ritualists in the Boluwaji area of Ibadan, Oyo State.
Reports emerged during the week that members of the Western Nigeria Security Network, codenamed Operation Amotekun had arrested suspected ritualists, who were in possession of the body parts of a 73-year-old man.
The suspects, during interrogations, had told operatives of the security outfit that a Muslim cleric, whom they identified as Alfa Salam Salam, asked them to get some human body parts for rituals.
But in an interview with SaharaReporters on Thursday, NHM, through its National Director, Leo Igwe, said irrational conceptions of how to make money or become wealthy and successful often lead to killing of innocent people in vain.
“I don’t think there is any way the claim ritual money is validated, at least in a way that can be confirmed by a third party.
“For example, if you want to make money using human body parts. Do you want to make it in naira, or dollars or pounds or euros? Actually, if it is true that you really want to make money through rituals, why are Nigerians not making money in these foreign currencies that I mentioned that have more value than naira if we are to go by that. That’s number one.
“Number two. We know very well that the Central Bank or an affiliated bank agency is responsible for printing currencies and they come with specific numbers. In other words, if we have to account for the money these people say they are making through rituals, where are they getting the numbers that tally with what is in circulation?
“Let assume you go and bring it from the vault of First Bank, what happens to that branch where the money disappears from? What happens to the Branch Manager? Are they not going to account for it? If that’s the case, you know how many branch managers of banks would be crying out every day that money has disappeared?
“We have not heard from any of these commercial banks that they are looking for money. Now, even if it disappears, how are we not going to probe the way that it was stolen?”
Igwe further argued there is a possibility of people stealing public money and hanging it around a money ritual that does not exist.
“My point is that let’s put all these superstitions aside and accept that some people actually steal to make money and tie it around money rituals. People can actually make money by conniving with bank officials in a way we don’t know and start flaunting it that they did money rituals. It doesn’t make sense!
“So what am I trying to say? It doesn’t make sense at all. It is important for us to begin to openly challenge this claim. The reason is that our young people are dying. Honestly, I’m in pain. I’m not joking. When I see how young men are killing their fathers, mothers, and relatives in the name of rituals for money, I cry because it is an illusion.
“It is baseless and does not exist anywhere. Instead of providing them with evidence-based ways of making money, they will tell them to go and bring the heads of their family members,” he added.
The Nigerian human rights advocate and humanist Leo Igwe wrote a very interesting article on the background of superstition in Mozambique. He explains the belief in superstition and the fact that Mozambicans resort to occult practices: “It’s all related (if not caused) by the lack of effective state interventions and leadership.” As he argues, “(…) in the absence of modernity, people in Mozambique and elsewhere in the region invoke magic and superstition to help process the existential challenges and uncertainties that they face in their everyday life. (…)“
I have a very high opinion of Leo Igwe. For ten years or more I’ve been reading his thoughts, experiences and views. He’s a well-known human rights activist. I would wish there are many many more Leo Igwe’s! Therefore his opinions matter.
Leo Igwe critically examines the modernity arguments, referring to scholars such as Peter Geschiere, Jean and John Comaroff. But how right are they? One could easily reverse the question. Is state intervention the critical factor? What if it did not exist? To what extent it would have been decisive?
In my opinion the real explanation for the phenomenon of superstition lies in the fact that the people concerned have not been educated in the proper sense.
Education, education and once more education! I cannot emphasize enough the importance of modern education. It’s the only long term solution for the problem of superstition. In the short term, the State should do its work: enforce the respect for the rule of law and hold those who are suspected of human rights violations and ritualistic murders accountable for their heinous crimes!
In Mozambique, murders of albinos, bald men, and other superstition-fueled crimes are common. Where do these ritual killings come from?
Recently, there have been reported incidents of harmful acts that are connected with traditional beliefs and practices across the region. For instance, some people attacked traders and fishermen for ‘tying the rain’. They alleged that the victims controlled rainfall in the area to benefit their businesses. The practice of rainmaking and unmaking in found in other African societies. Fortunately, the police intervened and warned the perpetrators against making such false accusations.
In another instance, ritualists killed five bald men in the district of Milange because their head supposedly contained gold. It is not clear how and when Mozambicans started associating bald heads with gold or magical wealth. Similar superstitious narratives have led to violence in other African cultures. For example, in Nigeria, those who believe that the hump contains some ‘precious mineral’ attack people with a hunchback.
Mozambique, however, has been particularly susceptible to ritual murders in recent years. People living with albinism (PLA) have been hunted down and killed in Mozambique for their body parts. The body parts of PLA are used to prepare magical substances that ostensibly bring wealth and good fortune. In September 2017, ritualists killed and removed the brain of a 17-year-old boy.
People Living with Albinism (PLA)
Mozambicans who suffer ailments or death impute witchcraft, and those who are accused of witchcraft are frequently attacked or killed. In 2011, at least 20 people were murdered for alleged involvement in witchcraft in Mozambique. Some of those arrested for attacking or lynching alleged witches were even schoolteachers. It has thereforebecome pertinent to explore how these manifestations of superstition and magical beliefs are related to the idea of modernity or the postcolonial context. Why has the spread of modernization not resulted in the disappearance of superstitious beliefs and practices in contemporary Mozambique?
A Reaction to modernity?
Some scholars such as Peter Geschiere, Jean and John Comaroff have designated the manifestations of occult beliefs in contemporary Africa as part of the dividends of Africa’s encounter with modernity. They have argued that modern changes have fractured Africa, and disrupted the lives of people within Africa. Ritual beliefs, and superstition-based practices, argue Geschiere and Comaroff, are ways that Africans make sense of these changes.
However, the modernity argument needs to be critically re-examined. First, how is accusing traders and farmers of holding the rain or killing PLA a way of making sense of modern changes? Does modernisation propel people to make witchcraft accusations and lynch alleged witches? How is the crisis wrought by modernisation (whatever that means) connected with magical imputations and ritualistic beliefs? Where is the logic in the argument that modernity is the raison d’etre of the growing visibility of occult beliefs in the region? Are modern phenomena not supposed to be oppositional to magic and superstition?
There is no doubt that modernisation has brought about significant change in African societies. The introduction of state bureaucracy, the school system, science and technology, neoliberal economics and the media has led to social, economic and political adjustments in postcolonial Africa. But occult beliefs and practices predate modernity in Africa. Africans have been using narratives of magic to make sense of their lives and social organisations before the introduction of state bureaucracy and other modern institutions. Modernisation has not led to the total disappearance of magical beliefs. So, is it justified to postulate that the manifestation of superstitions in postcolonial Africa is because of modernity?
In contemporary Africa, people make active use of both the magical and modern. Modernisation has provided Africans with an additional facility and resource in making sense of experiences. Where African people cannot use or access the modern, the magical is deployed. If the modern does not suffice, superstition is relied upon to supplement. People try to explain their misfortune using science and logic or by applying material and naturalistic resources. But where the material and natural are unhelpful and unsatisfactory, where they do not provide the answers and solutions, the supernatural and spiritual is used.
Superstition and magic are waxing strong and manifesting forcefully in places like Mozambique despite the modernisation process because there is some purpose that these ritualistic beliefs and practices are serving which modernity has not addressed.
In Mozambique, the state has failed in helping the citizens to meaningfully manage the shortage of rain and other existential uncertainties and anxieties. The required education or awareness is lacking. The state has not provided evidence-based information or response to the problem of limited rainfall especially to people in rural communities. According to a local source, elderly persons in the country languish in poverty: “They do not have access to basic health services, transportation and housing. Most elderly persons do not enjoy psychological and material well-being. They live in deplorable conditions, abandoned by relatives, accused of witchcraft and with little or no income”.
The state of Mozambique has been unable to put in place effective poverty alleviation programs for the citizens. There is no functioning social support system to cater for the poor, and the unemployed. So people try to make sense of their unfortunate situations using whatever they can lay their hands on whether they are material, immaterial or mixed. No incentives are extended to farmers and fishermen who are struggling to earn a living. They bear the brunt of poor harvest without state support or subsidy. Traders and others managing various businesses are left to cope with the harsh economic realities.
Due to the lack of effective state interventions and leadership in these critical areas, Africans resort to occult practices to make sense of their lives and experiences. In the absence of modernity, people in Mozambique and elsewhere in the region invoke magic and superstition to help process the existential challenges and uncertainties that they face in their everyday life.