Kenya is not often in the news when it comes to witchcraft and superstition, but this does not mean that these phenomena are unknown there. The following report bears witness to this. (webmaster FVDK)
The Torch Ritual: Wetang’ula “Haunted” as DCI Probes Jirongo Death Mystery
Speaker Moses Wetang’ula records a statement with the DCI regarding the death of Cyrus Jirongo, as rumors of a traditional “torch ritual” to expose his killers grip Western Kenya.
Published: January 21, 2026 By: Stamline – Kenya
National Assembly Speaker Moses Wetang’ula has found himself at the center of a macabre political storm, recording a statement with the DCI as rumors of a traditional “torch ritual” swirl around the sudden death of veteran politician Cyrus Jirongo.
Jirongo, a former cabinet minister and one-time kingmaker, died in a grisly road accident on the Nairobi-Nakuru highway in December 2025. While police maintain it was a tragic crash, whispers of assassination have refused to die, fueled by leaders from the Western region who are demanding answers.
The “Lit Torch” Ultimatum
The saga took a supernatural turn when elders from Jirongo’s Tiriki community threatened to bury him with a “lit torch”—a traditional curse believed to hunt down killers. “If the torch goes out, the killer dies,” warned Saboti MP Caleb Amisi. Now, social media is abuzz with claims that the “torch is working,” casting a shadow over the Speaker.
The Last Meeting: Wetang’ula revealed he was one of the last people to see Jirongo alive. They met for an hour on Jamhuri Day evening, a meeting the Speaker described as “ordinary” but which detectives are now scrutinizing for clues.
The Probe: Wetang’ula is among 28 individuals questioned by the DCI. Detectives are reconstructing Jirongo’s final 24 hours to rule out foul play.
The Politicization: The Speaker has warned against politicizing the death, pleading with leaders to respect the family. “I don’t want to be cheered or jeered. This death touches me personally,” he told mourners.
A Region on Edge
The death has reopened old wounds in Western Kenya politics, with factions trading accusations. The DCI’s investigation is now a race against time to provide a scientific explanation before the narrative of “witchcraft and assassination” takes permanent root.
For Wetang’ula, the third most powerful man in the country, the ghost of his longtime friend—and the glowing embers of the Tiriki torch—pose a unique and unsettling challenge.
Unfortunately, murders for ritualistic purposes are not an exception in the West African country of Sierra Leone even though reported cases are relatively scarce. But, as in many other African countries, there might be a substantial gap between reported cases and the reality. Cases may go unreported for various reasons: protection of the perpetrator or the person who ordered the crime for ritualistic purposes, fear of reprisal, or simply because the victim of the crime was successfully hidden, e.g. in a dense forest area.
The article below is a living testimony that also in Sierra Leone the trade in human body parts makes innocent victims. The criminalization of what was once a traditional ceremony—albeit a deadly one—is not limited to Sierra Leone, unfortunately. The BBC investigation below exposes the grim reality of contemporary ritual killings for individual, personal gain: get-rich-quick schemes, increased social status, or for political purposes.
Warning: some readers may find the following articles disturbing because of their graphic contents. (webmaster FVDK)
Hunting down those who kill people to sell their body parts for ‘magic charms’
Papayo’s mother Sally Kalokoh has not come to terms with her son’s death and wants his killers found
Published: November 24, 2025 By: BBC – Tyson Conteh, Sierra Leone
With many families left traumatised by killings apparently linked to supposed magic rituals in Sierra Leone, BBC Africa Eye looks into those behind the trade in human body parts.
Warning: This article contains details some readers may find disturbing.
The mother of an 11-year-old boy murdered as part of a suspected black magic killing four years ago is devastated that no-one has yet been brought to justice for his death.
“Today I’m in pain. They killed my child and now there is just silence,” Sallay Kalokoh told BBC Africa Eye, explaining how her son Papayo was found with parts of his body removed, including his vital organs, eyes and one arm.
He had gone out to sell fish at the market and never came back.
His family searched for him for two weeks – and finally found his mutilated corpse at the bottom of a well.
“We always tell our children to be careful. If you are selling, don’t go to a corner or take gifts from strangers. It happens frequently in this country,” Ms Kalokoh said.
This murder in my hometown of Makeni, in central Sierra Leone, has haunted me as we often hear of reports of killings linked to black magic, also known as juju, that are never followed up or properly investigated by the authorities.
In Papayo’s case, the police did not even confirm that it was a “ritual killing” – when a person is murdered so that parts of their body can be used in so-called magic rituals by illicit juju practitioners.
They promise things like prosperity and power to clients who pay large sums in the false belief that human body parts can make such charms more potent.
But with the authorities severely under-resourced – there is only one pathologist in a country that has a population of 8.9 million – it is often impossible to gather the evidence needed to track down the culprits.
Belief in witchcraft is also so deeply ingrained in Sierra Leone, even among many police officers, that there is often a fear of pursuing cases further – and most go unsolved.
But I wanted to find out more about this underground trade in human body parts that leaves tragedy in its wake.
Our BBC Africa Eye team was able to find two people who claimed they were juju practitioners and offered to obtain body parts for ritual purposes.
Both said they were part of much larger networks – and one boasted that he had powerful clients across West Africa. The BBC was unable to verify these claims.
One member of our team went undercover, using the name Osman, to pose as a politician who wanted to achieve power through human sacrifice.
We first travelled to a remote area of Kambia district, in the north of the country near the Guinean border, to meet the juju man in his secret shrine – an area in dense bush where he consulted with his clients.
Calling himself Kanu, he wore a ceremonial red mask covering his whole face to conceal his identity and boasted of his political connections.
“I was working with some big, big politicians in Guinea, Senegal and Nigeria. We have our team. Sometimes during election time, at night, this place is full of people,” he claimed.
On a second visit, Kanu became more confident and showed Osman what he said was evidence of his trade – a human skull.
“You see this? This belongs to someone. I dried it for them. It is a woman’s skull. I am expecting the person to pick this up today or tomorrow.”
He also pointed to a pit behind his shrine: “This is where we hang human parts. We slaughter here, and the blood goes down there… Even big chiefs, when they want power, come here. I give them what they want.”
When Osman specified that he wanted limbs from a woman to be used in a ritual, Kanu got down to business: “The price of a woman is 70m leones [£2,500; $3,000].”
Sierra Leone is one of the world’s poorest countries and is recovering from the legacy of a brutal 11-year civil war
Anxious not to put anyone at risk, we did not meet Kanu again. He may have been a scammer, but we handed over our evidence to the local police to investigate further.
Such juju men sometimes refer to themselves as herbalists, the name given to healers who use traditional medicine often made from local plants to treat common illnesses.
World Health Organization data shows that Sierra Leone – which suffered a brutal civil war in the 1990s and was at the centre of the Ebola epidemic a decade ago – had around 1,000 registered doctors in 2022, compared to reported estimates of 45,000 traditional healers.
Most people in the West African nation rely on these healers, who also help with mental health issues and treat their patients in shrines where there is an element of mysticism and spiritualism culturally associated with their craft and the remedies they sell.
Sheku Tarawallie, president of Sierra Leone’s Council of Traditional Healers, is adamant that “diabolic” juju men like Kanu are giving healers a bad name.
“We are trying very hard to clear our image. The ordinary person doesn’t understand, so they class us [all] as bad herbalists. One rotting fish can destroy the batch of fish… We are healers, we are not killers,” he told BBC Africa Eye.
Mr Tarawallie is in fact trying to work with the government and another non-governmental organisation to open a traditional medicine clinic to treat patients.
It was those with a lust for power and money who were often behind the ritual killings, he believed.
“When somebody wants to become a leader… they remove parts from human beings. They use that one as a sacrifice. Burn people, use their ashes for power. Use their oil for power.”
The number of ritual killings in Sierra Leone, where most people identify as Muslim or Christian, is not known.
“In most African countries, ritual murders are not officially recorded as a separate or sub-category of homicide,” Emmanuel Sarpong Owusu, a lecturer at the UK’s Arden University, told the BBC.
“Some are misclassified or misreported as accidents, deaths resulting from attacks by wild animals, suicides, natural deaths… Most perpetrators – possibly 90% – are not apprehended.”
When we found another suspected supplier of body parts, he was located in a suburb of the capital, Freetown, called Waterloo, which is notorious for drug abuse and other crime.
“I’m not alone, I have up to 250 herbalists working under my banner,” the man calling himself Idara told Osman, who was again undercover and wearing a secret camera.
“There are no human parts that we don’t work with. Once we call for a specific body part, then they bring it. We share the work,” Idara said.
He went on to explain how some of his collaborators were good at capturing people – and on Osman’s second visit played a voice message from one of them who claimed they were prepared to start going out every night in search of a victim.
Osman told him not to proceed yet but when he later received a call from Idara claiming his team had identified a victim, we contacted Police Commissioner Ibrahim Sama.
He decided to organise a raid – but said his officers would not do so without the involvement of Mr Tarawallie, who often assists the police on such operations.
“When we got intelligence that there is a particular dangerous witchdoctor operating a shrine, we will work with the traditional healers,” said an officer on the raid, Assistant Superintendent Aliu Jallo.
He went on to express the superstitions some officers have about tackling rogue herbalists: “I will not go and provoke situations. I know that they have their own powers that are beyond my knowledge.”
After Idara was captured – discovered hiding in the roof clutching a knife – Mr Tarawallie began searching the property for evidence, saying there were human bones, human hair and piles of what looked like dirt from cemeteries.
This was enough for the police to arrest Idara and two other men, who were charged in June with practising sorcery as well as being in possession of traditional weapons used in ritual killings. They pleaded not guilty to the charges and have since been granted bail, pending further investigations.
The police raided this house in Waterloo and arrested the occupants, including Idara, who were later charged under anti-witchcraft laws
As we never heard back from the police in Kambia about Kanu, I tried to call him myself to challenge him about the allegations directly, but he was unreachable.
There are occasions when even high-profile cases appear to stall. Two years ago, a university lecturer went missing in Freetown and his body was later found buried in what police say was the shrine of a herbalist in Waterloo.
The case was referred in August 2023 by a magistrate to the High Court for trial, but two sources have told the BBC it has not been pursued so far and those detained by police have been released on bail.
My family is facing similar hurdles finding justice. In May, during our BBC investigation, my 28-year-old cousin Fatmata Conteh was murdered in Makeni.
A hairdresser and mother of two, her body was dumped the day after her birthday by the side of the road where a resident told the BBC two other bodies had been found in recent weeks.
Several of her front teeth were missing, leading the community to believe it was a ritual killing.
“She was a lady that never did harm. She was very peaceful and hard-working,” said one mourner as family, friends and colleagues gathered for a big funeral at her local mosque.
We may never know the true motive for Fatmata’s murder. The family paid for her body to be transported to Freetown for an autopsy – something the authorities could not afford to do – but the post-mortem was inconclusive and no arrests have yet been made.
As is the case for Papayo’s mother, the lack of closure and feeling of abandonment by the police fuels fear and terror in poor communities like Makeni.
Additional reporting by Chris Alcock and Luis Barrucho
‘Murder for black magic’: when body parts are sold for ‘magical amulets’
A series of murders suspected of being caused by black magic rituals has shaken Sierra Leone
“Murder for black magic”: The horrific stories in Africa where body parts are sold for ‘magical amulets’
Published: November 26, 2025 By: Vox News
Four years ago, 11-year-old Papayo was killed in a crime believed to have been part of a black magic ritual. His mother, Sallay Kalokoh, is devastated that no one has yet been brought to justice. Papayo was found butchered at the bottom of a well, with body parts removed, including vital organs, eyes and one arm. He had gone to sell fish at the market and never returned.
“We always advise children to be careful. If you sell something, don’t go to some remote corner and don’t accept gifts from strangers. This happens a lot in this country,” Kalokoh said.
Papayo’s murder in the central city of Makeni is just one of many suspected cases of black magic (juju) that are often not investigated or pursued by authorities. In his case, police never confirmed that it was a “ritual killing.”
The dark market for body parts
Juju practitioners promise prosperity and power to clients who pay large sums, believing that human body parts make their spells more powerful. However, with authorities having limited resources – just one pathologist for a population of 8.9 million – it is difficult to gather evidence to prosecute the perpetrators.
Belief in witchcraft is so ingrained in Sierra Leone, even among some police officers, that there is often a fear of pursuing cases, and most remain unsolved.
According to a BBC Africa Eye investigation, the team managed to contact two people who claimed to be juju practitioners and offered body parts for rituals. They said they were part of larger networks and one claimed to have powerful clients in West Africa, but the BBC was unable to verify these claims.
A team reporter went by the name Osman, posing as a politician seeking power through human sacrifice. In a remote area of ??Kambia district, he met a practitioner who wore a red ceremonial mask and threatened to work with top politicians in Guinea, Senegal, and Nigeria. He showed a human skull and a pit where body parts were placed.
When Osman asked for body parts from a woman for the ritual, the practitioner estimated the price at 70 million leones (around £2,500 / $3,000). For the safety of the team, the BBC did not meet the practitioner again, but handed over the evidence to the local police.
The role of traditional healers
Some practitioners are also called traditional healers and use plants to treat common ailments. Sierra Leone has about 1,000 registered doctors and about 45,000 traditional healers, who often also help with mental health issues.
Sheku Tarawallie, president of the Traditional Healers Council, points out that “evil” practitioners give all healers a bad name: “We are healers, not killers. One rotten fish can spoil all the wheat… We are trying to clean up our image.”
He believes that behind the ritual killings are those who covet power and money “when someone wants to become a leader… they remove parts from people. They use them as sacrifices, they burn people, they use the ashes and oil for power.”
Police operations and arrests
A suspected supplier was found in Waterloo, a Freetown neighborhood known for crime and drug use. He claimed to have 250 healers working under him and could provide any body part required.
The police, in collaboration with Tarawallie, organized a raid. Idara was caught hiding on the roof with a knife. Bones, human hair, and cemetery soil were found on the property. He and two others were charged with practicing witchcraft and possessing ritual weapons. They pleaded not guilty and were released on bail.
Other cases and lack of justice
Two years ago, a university lecturer disappeared in Freetown and was later found in a ritual square. Families like Papayo’s and those of her 28-year-old cousin Fatmata Conteh, who was killed in Makeni, face the same obstacles to justice. The autopsy was inconsistent and there were no arrests.
The market for body parts for witchcraft rituals in Sierra Leone remains secretive, dangerous and largely unsolved. A lack of resources, deep-rooted belief in witchcraft and challenges to proper investigation leave communities impoverished and terrified, as families seek justice for their loved ones.
Human Sacrifice in Sierra Leone Driven by Black Magic Practices
Published: November 26, 2025 By: Khaborwala International Desk
The superstition surrounding black magic remains deeply rooted in Sierra Leone, where numerous families have suffered killings linked to the illegal trade in human body parts. Shocking details have emerged in an investigation by BBC Africa Eye.
Four years ago, 11-year-old Papayo was murdered in the name of black magic. His mother, Sallai Kaloka, is still waiting for justice. She told the BBC, “I am in great pain. They killed my child, and now there is only silence.”
Sallai said Papayo never returned home after she left for the market to sell fish. When his body was found, vital organs, his eyes, and one hand had been removed. After being missing for two weeks, his mutilated body was discovered in an abandoned well.
She said, “We always warn our children—don’t go to deserted places, be cautious before accepting anything from strangers. Incidents like this happen frequently here.”
According to Sallai, such killings are common in their town, Makeni. Police often do not even classify them as ritual killings. Juju practitioners use human body parts for charms or rituals and lure clients by promising wealth or power. With only one pathologist for a population of 8.9 million, proper investigations are nearly impossible.
Belief in black magic is so strong in Sierra Leone that even police officers are often afraid to investigate these cases, leaving most crimes unresolved. BBC Africa Eye found two individuals who claimed to be juju practitioners and offered to supply human body parts.
One of them said they had clients across several West African countries. A BBC Africa Eye member, disguised as a politician named Osman, travelled to Kambia district near the Guinea border to meet a juju practitioner named Kanu, whose face was covered with a red cloth throughout the meeting.
Kanu said, “I have worked with major politicians in Guinea, Senegal, and Nigeria. People flock here during election periods.” He then showed a dried human skull, claiming, “This belonged to a woman. Someone will take it within a few days.” According to him, female body parts cost 70 million leones, or around 3,000 dollars.
For safety reasons, the BBC made no further contact with him. The collected information has been handed to the police.
Many juju practitioners in Sierra Leone identify themselves as herbalists. Yet, as of 2022, the country had only about 1,000 registered doctors, compared to nearly 45,000 traditional healers. Many people seek help from these healers for mental health and other issues.
Sheku Tarawali, president of the Sierra Leone Council of Traditional Healers, said black magic practitioners like Kanu are tarnishing the reputation of herbalists. He accused some individuals of committing these murders for power and money.
BBC Africa Eye also identified another suspected supplier of body parts in Waterloo. The man, using the alias “Idara”, claimed to have 250 witchdoctors and spirit practitioners working under him and said they could provide any body part if required.
During one meeting, he played a voice note from an associate saying they were ready to hunt for a “victim” that night. After receiving this information, Police Commissioner Ibrahim Sama launched a raid with Sheku Tarawali and a specialist team. Human bones, hair, and various body parts were recovered.
Earlier, the body of a university lecturer had been found in a temple in Waterloo. The case went to the High Court but never progressed, and the suspects were released on bail.
During the BBC investigation, 28-year-old Fatmata Conteh was murdered in Makeni. Her body was found by the roadside the day after her birthday, with several front teeth missing—leading locals to believe it was a ritual killing. Her family sent the body to Freetown for an autopsy at their own expense, but no findings emerged.
Like Papayo’s mother, many families continue to suffer without justice. Police inaction and a culture of fear have intensified widespread panic across the region.
Sanwo-Olu, others seek continental battle against human trafficking, ritual killings
Published: October 28, 2025 By: Adebisi Onanuga – The Nation Online, Nigeria
Governor Babajide Sanwo-Olu of Lagos State yesterday urged African leaders to form a united continental front against human trafficking and ritual killings.
He described human trafficking and ritual killings as “heinous crimes that strip victims of their dignity and humanity.”
The governor spoke through the Secretary to the Lagos State Government, Mrs. Abimbola Salu-Hundeyin, at the First Annual Africa Colloquium Against Human Trafficking.
The colloquium was convened by the state’s Ministry of Justice and held at Radisson Blu Hotel, Isaac John Street, GRA, Ikeja.
Governor Sanwo-Olu said the fight against ritual abuse and human trafficking must transcend borders, institutions, and communities if Africa must reclaim its moral integrity.
“Human trafficking is not an abstract problem — it is real and close to home.
“It affects millions across Africa, especially women and children, through forced labour, sexual exploitation, domestic servitude, and ritual abuse. Behind every statistic is a name, a face, and a story of pain that we must never ignore.”
The governor described the colloquium, themed ‘A United Front Against Ritual Abuse and Sacrifice’, as a “continental rallying point for Africa’s moral awakening,” stressing that collaboration among governments, NGOs, law enforcement, and communities is key to dismantling trafficking networks.
According to him, “The words ‘A United Front’ remind us that this evil knows no boundaries. It can only be defeated through shared action, intelligence, and compassion.
He condemned the myths and superstitions fuelling ritual killings, describing them as “barbaric relics that have no place in a modern, progressive Africa.”
“Governments must work with civil society, religious and traditional leaders, and even the private sector to expose traffickers and protect victims”, he said
Sanwo-Olu emphasized that public enlightenment remains crucial in breaking the chain of silence that sustains human trafficking and ritual practices.
“We must educate our communities about the signs of trafficking and empower them to report suspicious activities.
“We must also strengthen our laws to ensure offenders are swiftly prosecuted while victims receive proper care and rehabilitation.”
The Governor noted that the Lagos State Task Force Against Human Trafficking, in partnership with the National Agency for the Prohibition of Trafficking in Persons (NAPTIP) and international organisations, has intensified prosecution, public education, and survivor rehabilitation.
“But the government alone cannot win this fight. It demands a coalition of justice ministries, law enforcement, community leaders, and faith-based organisations.”
“We must defeat these dangerous myths that equate human life with power, success, or protection.
“Our progress must be built on knowledge, empathy, and faith in lawful advancement — not blood”, he said.
“Let this colloquium mark the day we moved from words to work.
“Together, as one united front, we will protect our people, punish the perpetrators, and restore dignity to those harmed”, he said.
“This is our moment to declare that our people are not for sale, our children are not sacrifices, and our future will never be built on fear or blood,” he said.
The Governor affirmed Lagos State’s commitment to lead Africa’s regional campaign against human trafficking and ritual abuse.
The Attorney General of the Federation (AGF) Prince Lateef Fagbemi (SAN), in his address at the colloquium reaffirmed federal government’s commitment to intensifying the fight against human trafficking, ritual exploitation, and migrant smuggling across Africa describing them as “crimes that diminish humanity and betray the principles of human rights.”
The AGF who was represented by Team Lead for Trafficking in Persons and Smuggling of Migrants (TIPSOM) at the Ministry of Justice, Mrs. Ezinne Nwokoro, said the government is determined to dismantle trafficking networks through coordinated legal, diplomatic, and community-based responses.
Mrs Nwokoro said the Attorney-General of the Federation has prioritized anti-trafficking reform through a combination of legislative review, enhanced partnership with NAPTIP, and expanded international cooperation frameworks.
“These reforms are building systems that not only punish offenders but prevent trafficking before it begins,” she said.
“We are creating a future where justice is accessible, survivors are supported, and the vulnerable are no longer prey.”
She declared the federal government’s full support for the outcomes of the colloquium and urged all participants to move from dialogue to action.
“This is not just another event,” she said, adding ,“it is a call to conscience — a gathering of people working, in different ways, to confront the painful reality of human trafficking, ritual abuse, and human sacrifice in Africa.”
According to her, ritual-linked trafficking represents an even darker evolution of the crime. “Traffickers no longer just exploit poverty and desperation — they exploit belief systems and cultural fears.
“Victims are often made to take oaths or undergo rituals designed to enslave them psychologically, making escape almost impossible. We’ve seen this pattern in cases within Nigeria and from other African countries”, she said.
Mrs. Nwokoro noted that this emerging dimension makes collaboration indispensable, adding, “if traffickers can collaborate across borders, so must we.
“We need more than laws; we need communities that are vigilant, justice systems that protect, and survivor voices that lead.
“Let this not just be a conference,” she said, “but a call to action — one guided by the stories of survivors and the responsibility we all share to protect them.
“The fight against human trafficking is not one government’s struggle; it is humanity’s shared duty. Together, we can build an Africa where no one is for sale, no one is sacrificed, and every life is valued,”, he said.
The Lagos State Attorney-General and Commissioner for Justice, Mr. Lawal Pedro, (SAN), urged African nations to unite in action against the growing scourge of ritual killings and human trafficking, describing the crimes as “commercialised evil” that thrive on poverty, desperation, and silence.”
Pedro said the event was “not just another conference but a continental call to conscience aimed at reclaiming the sanctity of human life in Africa.
“Ritual abuse and human sacrifices are not myths. They are real, expanding, and destroying lives across our communities,” the Attorney-General declared.
Pedro cited disturbing cases across Nigeria that reveal the deepening connection between human trafficking and ritual crimes.
He recalled recent incidents including the abduction and murder of two seven-year-old cousins, Chizaram and Chidinma Onuche, in Port Harcourt; the killing of a college student in Ilorin for ritual purposes; and the arrest of two pastors in Rivers State found with coffins and skulls.
“These are not isolated tragedies,” he said.
According to him, “the National Bureau of Statistics recorded over 150 ritual killings in six months, many involving youths deceived by the false promise of quick wealth.”(italics added by the webmaster FVDK).
He lamented that human trafficking has evolved into a global, organised, and highly profitable enterprise.
He described human trafficking as a high-profit, low-risk crime linked to organised criminal networks.
He said globally, profits from human trafficking are estimated at 236 billion dollars annually,” he said.
Pedro, who also chairs the Lagos State Task Force Against Human Trafficking, outlined the state’s multi-pronged response to the menace.
He said: “between 2022 and 2024, over 4,700 victims were rescued and supported, while five million residents were reached through community awareness campaigns.”
He highlighted the enactment of the Lagos State Organ Harvesting Prohibition Law 2024, which criminalises organ trafficking and imposes severe penalties on offenders, including medical professionals involved in illegal human organ trade.
Pedro stressed that no single nation can win the battle alone, urging African countries to collaborate across borders in prevention, prosecution, and victim protection.
“This evil will continue to thrive where nations fail to collaborate,” he said. “Africa must rise — not in rhetoric but in responsibility.”
He commended Pepperdine University and the Sudreau Global Justice Institute for partnering with Lagos since 2022 on justice reforms, adding that their collaboration had grown into a continental mission against human trafficking and ritual crimes.
“Let history say that from Lagos in 2025, Africa took a stand and never turned back,” he said. “Let us refuse to accept the killing of our children as normal, reject the exploitation of women, and silence that empowers crime. When Africa chooses unity over isolation, we can protect the vulnerable and safeguard human dignity.”
The Chief Judge of Lagos State, Justice Kazeem Alogba, in his address, described human trafficking and ritual abuse as a global pandemic deeply rooted in the history of slavery.
He called for stronger community vigilance, legal enforcement, and international collaboration to eradicate the menace.
Justice Alogba urged local communities to take the lead in identifying and reporting suspicious activities. “If the community does not perceive human trafficking and ritual abuse as wrong, perpetrators will continue to go unpunished. Every citizen must be their neighbour’s keeper,” he added.
Justice Alogba lamented that centuries after the abolition of slavery, its modern offshoots — human trafficking, ritual killings, and organ trade — still thrive under different guises for economic purposes.
“Ritual abuse and sacrifice are grim offshoots of slavery, initially driven by economic motives,” he stated.
The Chief Judge stressed that the problem cannot be effectively addressed without tackling the social and cultural beliefs that continue to justify the exploitation of human beings.
“Our cultural ethos must be properly investigated. The use of human beings for rituals or any form of abuse, no matter how it is rationalized, is evil. The fight must start from our communities,” he said.
Justice Alogba emphasized the need for proper training and motivation for law enforcement and investigative officers, describing them as the “foot soldiers” in the anti-trafficking campaign. According to him, traffickers are now well-organized and heavily funded, requiring equal sophistication in combating their operations.
While acknowledging the efforts of the Lagos State Government, Justice Alogba commended the legislature for enacting stiff penalties against offenders and pledged that the judiciary would enforce the law with strictness.
“The Lagos judiciary will ensure that anyone found guilty of trafficking or ritual abuse faces stringent punishment in accordance with the law,” he assured.
The Chief Judge called for broader collaboration beyond Africa, noting that trafficking networks have become intercontinental. He concluded by stressing that sustained public sensitization and awareness are critical to winning the battle.
“Government, communities, and individuals must unite against this social pandemic. Sensitization and education remain our strongest tools,” he said.
The Director-General of the National Agency for the Prohibition of Trafficking in Persons (NAPTIP), Mrs. Binta Bello warned that the growing nexus between ritual abuse, human sacrifice, and human trafficking poses a grave threat to Africa’s moral fabric and security.
The NAPTIP DG who was represented by the Director of Intelligence, Mr. Josiah Emerole, described ritual-linked trafficking as one of the “darkest and most complex forms of human exploitation” that has for too long escaped direct confrontation.”
“The intersection between ritual abuse and human trafficking is not theoretical — it is a lived reality for countless victims,” she said. “In Nigeria and across West Africa, young people are being trapped in cycles of exploitation by fear, superstition, and coercion disguised as culture.”
Bello explained that from the early years of NAPTIP’s operations, investigators confronted the use of juju oaths, fetish rituals, and sacrifices to silence victims trafficked abroad for sexual exploitation. “Victims were forced to take deadly oaths before native priests, binding them into fear and obedience,” she said. “These rituals were more powerful than chains; they enslaved the mind.”
Although NAPTIP has since achieved major progress — including the 2017 intervention of the Benin Monarch to abolish ritual oaths — Bello lamented that ritual abuse has not disappeared.
“It has simply evolved, travelling across borders and taking new forms in destination countries,” she said.
She cited a 2008 incident in which a voodoo priest arrested by NAPTIP died mysteriously in custody after warning officers not to cross certain rivers — a case that led to the arrest of NAPTIP officers by police investigators.
“Such incidents complicate prosecutions, stall investigations, and sometimes erode public confidence,” she explained. “These crimes are not just spiritual or cultural; they are legal and human rights issues that demand coordinated action.”
Bello also revealed that investigating ritual-linked trafficking remains one of the most challenging aspects of law enforcement.
The NAPTIP boss cited data from the National Bureau of Statistics showing that over 150 ritual killings were recorded in the first half of 2025 alone, with women and youths as major victims. The National Institute for Legislative and Democratic Studies (NILDS), she noted, also documented over 168 ritual-related deaths in 2022 and nearly 100 in 2024.(italics added by the webmaster FVDK)
“These are not random acts of violence,” she stressed. “They are symptoms of a deeper disease — poverty, inequality, erosion of values, and belief in the efficacy of human sacrifice as a path to success. Weak law enforcement and judicial bottlenecks have further emboldened perpetrators.”
According to her, the Lagos colloquium marks a historic moment for Africa’s anti-trafficking movement.
Bello said the gathering aligns with Nigeria’s National Action Plan on Human Trafficking (2022–2026), which rests on five pillars: Policy, Prevention, Protection, Prosecution, and Partnerships.
Bello pledged NAPTIP’s full commitment to implementing the outcomes of the colloquium in collaboration with domestic and international partners.
“By putting ritual abuse at the centre of this global discussion, we are redefining the future of counter-trafficking work,” she affirmed.
“The lives of our children and women are too precious to be sacrificed at the altar of greed or superstition. The dignity of our people is sacred — and the cost of inaction is far too high.”
Director of the Sudreau Global Justice Institute, Pepperdine University, USA, Prof. Cameron Collum, also called for a united African response to end ritual abuse and human sacrifice, describing the practices as “pure evil” that must be confronted through collective action, policy reform, and justice system strengthening across the continent.
Prof. Collum praised Nigeria’s renowned hospitality and the choice of Lagos as the host city, saying the state represents “the heartbeat of Africa” and a continental leader capable of influencing change.
He explained that Pepperdine University, based in Los Angeles, California, operates on five continents and is committed to using academic resources to make tangible social impact.
“We don’t want to be a university lost in academic theories; we want to work alongside leaders to achieve real results,” he said.
According to him, Pepperdine’s partnership with Africa began over 20 years ago in Uganda, when the university helped establish a fast-track juvenile justice system that expedited trials for detained minors. The initiative, he said, led to the creation of a broader plea-bargaining system that improved access to justice and reduced prolonged pre-trial detentions.
“Uganda’s success story inspired other countries to replicate similar reforms, and today, we are working with nearly 20 African nations on justice initiatives — including anti-human trafficking and rule of law projects,” Collum noted.
He stressed that while human trafficking is widely acknowledged and addressed globally, ritual abuse and human sacrifice remain largely unspoken issues. “Everywhere I go, leaders acknowledge ritual killings as a real problem, yet few programs tackle it. This conference aims to change that by starting a Pan-African conversation to end these atrocities,” he declared.
Collum said the two-day colloquium was designed to be action-oriented rather than academic, bringing together about 200 delegates from 15 African countries, including policymakers, judges, prosecutors, NGOs, and community leaders.
“With collaboration, courage, and leadership from places like Nigeria, I believe we can end the evil of ritual sacrifice once and for all,” he concluded.
Referring to my recent October 24 post on the same topic, Lagos Calls for United African Action Against Ritual Killings, I draw attention to the below presented article in Liberia‘s leading newspaper, Front Page Africa. It is encouraging that more and more people are so worried about the scourge of ritual killings on the continent, demanding an end to these cruel, inhumane, outdated and criminal practices. (webmaster FVDK).
Bishop Kortu Brown Calls for Africa-wide Campaign to End Ritualistic Killings at Pepperdine University Human Trafficking Colloquium in Nigeria
Published: October 27, 2025 By: Front Page Africa, Liberia
Brewerville – Faith leaders have been challenged to become agents of change by organizing themselves into a Campaign across the Continent of Africa to ward-off the practice of ritualistic killing and human sacrifice.
The call was made by Bishop Kortu K. Brown, the president of Liberia Council of Churches in Lagos, Nigeria on Friday, October 24, 2025 during a 2-day Colloquium organized by the Sudreau Global Justice Institute at Pepperdine University based in California, USA and Nigeria’s Lagos State Ministry of Justice in the inaugural 2025 Africa Colloquium Against Human Trafficking: A United Front Against Ritual Abuse and Sacrifice.
Bishop Brown who spoke at the fourth session of the colloquium which was intended to explore the role of faith leaders and civil society in combating ritual abuse and sacrifice. The session examined the spiritual dimensions of the practice, including the influence of mysticism and the involvement of traditional healers, witch doctors and diviners in the act of ritual abuse and sacrifice.
The session presented Christian and Muslim perspectives that strongly denounce ritual abuse and sacrifice and emphasized the importance of faith leaders in guiding ethical responses and mobilizing their communities, amongst others.
“This is a serious fight”, Bishop Brown asserted, “and it is as old as Africa itself. If we must address, we must properly mobilize and organize religious leaders across the continent to lead a campaign at the regional, national and community levels to stem the practices of ritualistic killings and human sacrifice in Africa”, he added. The faith actors at the gathering reminded participants that the holy books abhor evil including the shedding of innocent blood and that religious leaders are required by Scriptures to speak out for those who cannot speak for themselves, defend the rights of the destitute and the rights of the poor and needy according to Proverbs Chapter 31 verses 8 and 9.
On the question of why ritual abuse and sacrifice is so prevalent in countries with strong Christian and Muslim demographics, Bishop Brown attributed it to many followers of Christianity lacking full faith in God, desiring quick solutions and the beliefs, practices and norms of local communities where they reside that they have not excused themselves, amongst others.
“One of the elements of culture that trigger ritual abuse and sacrifice is the belief that the acts bring benefits”, he said, arguing that “many people believe that ritual abuse and sacrifice can bring them good fortunes, children, appease deities for opportunities, good harvest, victory during electoral processes, etc”
“In Liberia”, he argued, “every time there is an election, stories of ritualistic killings and missing people abound everywhere”. He referenced the campaign he led about four years ago in the country when reports of missing persons were being reported everywhere. (italics added by the webmaster, FVDK).
“People want power but they want other people’s children’s blood to be used to help them acquire political power. This is wrong”, he said, adding, religious leaders must rise across the continent and confront this menace through community sensitization, challenging harmful practices, reframing beliefs and norms, supporting victims and collaborating with other actors to address the practice.”
The organizers, in a statement to participants, hope that the event will mark a critical moment for the future of human trafficking on the African continent. The Executive Director of Sudreau Global Justice Institute, Prof. Cameron McCollum and Attorney General & Commissioner for Justice of Lagos State of Nigeria, Honorable Lawal Pedro San, FCIArb further hoped that the colloquium provided a space for leaders, advocates, practitioners and policymakers to develop strategies to eliminate ritual abuse and sacrifice in Africa and beyond.
The conference was attended by about 200 persons from more than 15 countries in Africa and the United States. The results of the colloquium will be analyzed and reviewed by participants to final a roadmap to deterring ritual abuse and sacrifice across the continent.
Liberia was represented by Church Aid Inc. (CAI) and the Human Trafficking Task Force of Liberia based at the Ministry of Labor of Liberia.
What can I add? I am so glad with the mounting interest in the importance of the fight against ritual killing, human sacrifice, witchcraft and superstition! Read the good news below. (webmaster FVDK)
Lagos AG, CJ call for continental front to confront ritual killings, trafficking
Published: October 23, 2025 By: Israel Arogbonlo – Nigerian Tribune
Lagos State Attorney-General and Commissioner for Justice, Mr Lawal Pedro, SAN
The growing scourge of ritual killings and human trafficking, described as commercialised evil thriving on poverty and silence, has drawn a firm call for united continental action from the Lagos State Attorney-General and Commissioner for Justice, Mr Lawal Pedro, SAN and the Chief Judge of Lagos State, Justice Kazeem Alogba.
Speaking at the inaugural Africa Colloquium Against Human Trafficking: A United Front Against Ritual Abuse and Sacrifice in Lagos, Pedro stressed that the event was not merely a conference, but a continental call to conscience aimed at reclaiming the sanctity of human life in Africa.
“Ritual abuse and human sacrifices are not myths. They are real, expanding, and destroying lives across our communities”, the Attorney-General declared.
He warned that “Silence has never protected the vulnerable, it only protects the oppressor,” and urged all stakeholders to break that silence with truth, collaboration, and action.
Pedro stressed the disturbing convergence of human trafficking and ritual crimes, citing recent, high-profile tragedies across Nigeria.
These included the abduction and murder of two seven-year-old cousins, Chizaram and Chidinma Onuche, in Port Harcourt; the ritual-related killing of a college student in Ilorin; and the arrest of two Rivers State pastors found in possession of human skulls and coffins.
He backed his warnings with statistics, noting that the National Bureau of Statistics recorded over 150 ritual killings in six months (bold letter-type added by the webmaster FVDK) many of which involved youths lured by the false promise of quick wealth.
The Attorney-General pointed out that human trafficking has evolved into a global, highly profitable enterprise.
He cited global estimates placing the profits from human trafficking at a staggering $236 billion annually, confirming its status as a high-profit, low-risk crime linked to organised criminal networks.
Pedro, who also chairs the Lagos State Task Force Against Human Trafficking, detailed the state’s proactive steps to combat the menace.
According to the AG, “Between 2022 and 2024, the state rescued and supported over 4,700 victims and reached five million residents through extensive community awareness campaigns.
“Furthermore, Lagos trained 109 local government focal persons as anti-trafficking advocates and expanded shelter facilities for survivors.”
He also pointed out the enactment of the Lagos State Organ Harvesting Prohibition Law 2024.
This legislation, he said, criminalises organ trafficking and imposes severe penalties on offenders, including medical professionals involved in the illegal human organ trade.
Stressing the need for borderless cooperation, Pedro insisted that no single nation can defeat crime alone.
“This evil will continue to thrive where nations fail to collaborate. Africa must rise, not in rhetoric but in responsibility,” he posited.
Pedro commended international partners, Pepperdine University and the Sudreau Global Justice Institute, for their collaboration on justice reforms, which has now grown into a continental mission.
Reinforcing the call to action, the Chief Judge of Lagos State, Justice Kazeem Alogba, described human trafficking and ritual abuse as a global pandemic deeply rooted in the history of slavery.
He lamented that centuries after slavery’s formal abolition, its modern offshoots, human trafficking, ritual killings, and organ trade, continue to thrive under new guises, primarily for economic gain.
“Human trafficking is a business because financial considerations are involved,” Justice Alogba stated, adding that “Ritual abuse and sacrifice are grim offshoots of slavery, initially driven by economic motives.”
The Chief Judge insisted that an effective solution must address the deep-seated social and cultural beliefs that still attempt to rationalise the exploitation of human beings.
He called for a proper investigation of cultural ethos, stressing that “The use of human beings for rituals or any form of abuse, no matter how it is rationalised, is evil. The fight must start from our communities.”
Justice Alogba urged local communities to serve as the first line of defence by enhancing vigilance and reporting suspicious activities.
“If the community does not perceive human trafficking and ritual abuse as wrong, perpetrators will continue to go unpunished.
Every citizen must be their neighbour’s keeper,” he asserted.
The CJ also called for improved training and motivation for law enforcement and investigative officers, who he termed the foot soldiers in the anti-trafficking campaign, noting that traffickers’ operations are now well-organised and heavily funded.
Pledging the judiciary’s commitment, the Chief Judge assured that the Lagos judiciary would ensure that anyone found guilty of trafficking or ritual abuse faces stringent punishment in accordance with the law.
Lagos Calls for United African Action Against Ritual Killings
Lagos State Governor, Babajide Sanwo-Olu, has called for a united continental effort to combat ritual abuse and human sacrifice, emphasizing that the fight cannot be won in isolation but must be pursued collectively across borders, institutions, and communities. Speaking at the opening of the First …
Lagos State Governor, Babajide Sanwo-Olu, has called for a united continental effort to combat ritual abuse and human sacrifice, emphasizing that the fight cannot be won in isolation but must be pursued collectively across borders, institutions, and communities.
Speaking at the opening of the First Annual Africa Colloquium Against Human Trafficking in Lagos, Governor Sanwo-Olu stressed that collaboration is essential, noting that “this evil knows no boundaries.”
The Lagos state government through the Ministry of Justice organized the two-day programme in partnership with U.S.-based Pepperdine University, with the theme, “A United Front Against Ritual Abuse and Sacrifice.”
Described as one of the most heinous crimes against humanity, the governor says, “Human trafficking is not an abstract problem. It is real, and it is close to home. It affects millions across Africa especially women and children through forced labour, sexual exploitation, domestic servitude, and the deeply troubling cases of ritual abuse and sacrifice. Behind every statistic is a face, a name, and a story of pain that must never be ignored.”
(….. illegible….) we are strengthening prosecution systems, rehabilitating survivors, and raising public awareness. But the government alone cannot win this fight. It demands a united front, a coalition of justice ministries, law enforcement, traditional and religious leaders, community-based organizations, and the private sector.” The event also serves as a united move to dispel the dangerous myths that wrongly link power, success, or protection to the taking of human life, which fuel ritual abuse. On his part, the Attorney General of the Federation, Lateef Fagbemi (SAN), represented by Ezinne Nwaokoro, says the fight against human trafficking is now a national priority, which is why this colloquium matters. ”If traffickers can collaborate across borders, so must we. And beyond just legal tools, we need strong communities, survivor voices, regional partnerships, and a justice system that protects — not traumatises — those who come forward.” The Chief Judge of Lagos State, Justice Kazeem Alogba, commended the legislature for enacting stiff penalties against offenders and pledged that the judiciary would enforce the law with strictness. “The Lagos judiciary will ensure that anyone found guilty of trafficking or ritual abuse faces stringent punishment in accordance with the law,” he assured.
He also urged local communities to take the lead in identifying and reporting suspicious activities. “If the community does not perceive human trafficking and ritual abuse as wrong, perpetrators will continue to go unpunished. Every citizen must be their neighbour’s keeper,” he added. The Lagos State Attorney-General and Commissioner for Justice, Lawal Pedro, SAN, who also chairs the Lagos State Task Force Against Human Trafficking, outlined the state’s multi-pronged response to the menace. Between 2022 and 2024, he said, over 4,700 victims were rescued and supported, while five million residents were reached through community awareness campaigns. Lagos also trained 109 local government focal persons as anti-trafficking advocates and expanded shelters for survivors.
He further highlighted the enactment of the Lagos State Organ Harvesting Prohibition Law 2024, which criminalises organ trafficking and imposes severe penalties on offenders, including medical professionals involved in illegal human organ trade. “Let history say that from Lagos in 2025, Africa took a stand and never turned back,” he said. “Let us refuse to accept the killing of our children as normal, reject the exploitation of women, and silence that empowers crime. When Africa chooses unity over isolation, we can protect the vulnerable and safeguard human dignity.” The Director of the Sudreau Global Justice Institute, Pepperdine University, USA, Prof. Cameron Collum, called for a united African response to end ritual abuse and human sacrifice, describing the practices as “pure evil” that must be confronted through collective action, policy reform, and justice system strengthening across the continent. “While human trafficking is widely acknowledged and addressed globally, ritual abuse and human sacrifice remain largely unspoken issues. Everywhere I go, leaders acknowledge ritual killings as a real problem, yet few programs tackle it. This conference aims to change that by starting a Pan-African conversation to end these atrocities,” he declared.
The Director-General of the National Agency for the Prohibition of Trafficking in Persons (NAPTIP), Binta Bello, also warned that the growing nexus between ritual abuse, human sacrifice, and human trafficking poses a grave threat to Africa’s moral fabric and security.
(… illegible….) over 150 ritual killings were recorded in the first half of 2025 alone (bold letter-type added by the webmaster FVDK), with women and youths as major victims. The National Institute for Legislative and Democratic Studies (NILDS), also documented over 168 ritual-related deaths in 2022 and nearly 100 in 2024. According to her, the Lagos colloquium marks a historic moment for Africa’s anti-trafficking movement. “For too long, global discussions on trafficking have focused narrowly on sexual and labour exploitation,” she said. “Today, we are expanding that conversation to include ritual abuse and sacrifice — equally grave violations of human rights and dignity.” The programme brought together about 200 delegates made up of lawyers, policymakers, judges, prosecutors, NGOs, and community leaders, from across the country and 15 African countries, Including Kenya, Uganda, Cameroun, and Tanzania. The conveners say the Colloquium would become an annual event to track progress, strengthen partnerships, and sustain reforms across the continent.
This is not a case of ritual murder but there are two reasons why I chose to post this article. First, the phenomenon of superstition entrenched in traditional practices. The victim, who was accidentally killed, believed that he could obtain a protection against bullets. I’m afraid that during the back-to-back civil wars that raged in Liberia between 1989 and 2003 many more men have undergone this ritual in order to become ‘bulletproof’. Secondly, it is always good to focus on cases of upholding the rule of law in a country which is not known for its impartial justice but where – unfortunately – impunity reigns – at least for the perpetrators of war crimes and human rights violations. (webmaster FVDK).
Traditional Healer Jailed Five Years for Manslaughter in Nimba County
Published: October 5, 2025 By: Nyantee S. Togba – The Liberian Investigator
SANNIQUELLIE, Nimba County — A traditional healer identified as Madiswon Gaye, popularly known as “Dao-Dao,” has been sentenced to five years in prison after being convicted of manslaughter in connection with the death of a man during a failed gun protection ritual.
The Eighth Judicial Circuit Court in Sanniquellie found Gaye guilty of negligently causing the death of a 32-year-old man while performing what he described as a traditional “bulletproof” preparation. The ruling has reignited debate over the safety and regulation of traditional healing practices in rural Liberia.
Ritual Turns Fatal
According to court records, Gaye conducted the ritual and later fired a gun as part of the protective demonstration, fatally shooting the victim. The court determined that his actions were reckless and violated Liberian law, despite being rooted in customary beliefs.
During the hearing, Gaye expressed remorse for the killing, telling reporters, “I am sorry. This was a mistake. I ask the court and the family for forgiveness.”
Judge: Culture No Defense for Crime
Presiding Judge Papa Suah said the evidence clearly established Gaye’s responsibility for the fatal act, emphasizing that cultural traditions cannot excuse unlawful conduct.
“The law is clear—no cultural or traditional practice can justify the taking of a life,” the judge said before handing down the sentence.
County Attorney John Miah welcomed the verdict, describing it as proof of the judiciary’s commitment to upholding the law while respecting Liberia’s diverse traditions.
“This decision shows that even within traditional practices, human life must remain paramount,” Miah said.
Calls for Regulation of Traditional Healers
The case has sparked renewed calls for regulation of traditional healers in Nimba County, where herbal medicine and spiritual rituals remain widespread alternatives to modern healthcare.
Local health officials have urged the Ministry of Health and the Traditional Council to strengthen oversight and provide training to practitioners to prevent future tragedies.
Members of the victim’s family, though still mourning their loss, said they were satisfied with the court’s ruling, calling it “a step toward justice and accountability within Liberia’s traditional health system.”
Nigerian human rights activist and lawyer Dr. Leo Igwo needs no introduction on these pages.
Dr. Leo Igwe and I have more in common than a birthday (26 July); we both abhor human rights violations, mob justice, superstition, ritual murders, impunity and other forms of injustice.
I would like to take this opportunity to congratulate Dr. Leo Igwe on his relentless fight against superstition, witch hunting and ritual murders, and encourage him to continue to do so. (webmaster FVDK)
How can Nigeria’s legal system be strengthened to effectively prosecute witchcraft-related abuses?
Dr. Leo Igwe is a Nigerian human rights advocate, scholar, and founder of the Advocacy for Alleged Witches (AfAW). With decades of activism, Igwe has dedicated his career to defending those falsely accused of witchcraft, combating superstition, and advancing secular human rights. He has partnered with international and national organizations to confront harmful practices rooted in fear and cultural beliefs, particularly targeting women, children, and people with disabilities. A vocal critic of religious extremism and media sensationalism, Igwe promotes critical thinking, education, and legal reform. His work stands at the intersection of grassroots advocacy, public enlightenment, and global humanism.
In this interview with Scott Douglas Jacobsen, Igwe intensified campaigns across Nigeria in 2025 to defend victims of witchcraft accusations. Through unprecedented collaborations with organizations such as the International Federation of Women Lawyers, the National Human Rights Commission, and disability rights groups, AfAW has expanded its outreach to over 15 states. Initiatives include memorial events, legal interventions, media engagement, and direct support for victims. Despite cultural and religious resistance, Igwe emphasizes that witchcraft is a myth, urging communities to shift from fear-driven persecution to rights-based advocacy. His work highlights growing momentum, though challenges remain entrenched.
Scott Douglas Jacobsen: Today, we are here with the prolific activist, Dr. Leo Igwe of Nigeria, founder of the Advocacy for Alleged Witches (AfAW). Our primary focus is advocacy for people accused of witchcraft. A lot has happened this year, and we can dive into some specific events because I have notes. In your view, what have been the most significant achievements so far?
Dr. Leo Igwe: One of the most significant developments this year is that we have organized more meetings and awareness programs than in any previous year since 2020. Even as I speak with you, I am in Port Harcourt, in Rivers State, where we are organizing an awareness event—an event to remember victims of witch hunts and ritual attacks. It is the first of its kind in the country and in the history of our campaign: victims are being remembered rather than demonized.
These victims are not being pre-judged as guilty or condemned. There has also been considerable interest from groups wanting to partner with us. We have seen unprecedented requests and welcoming gestures from different organizations and civil society groups. For instance, the International Federation of Women Lawyers (FIDA)—several state chapters—has reached out to co-organize events. Historically, their focus has been on women and children, and accusations of witchcraft were not central; that is changing as AfAW’s work gains traction.
We have also engaged with the National Human Rights Commission of Nigeria (NHRC). Nigeria has 36 states and the Federal Capital Territory (Abuja), and some NHRC state offices are reaching out to co-organize events like the one we are holding on Saturday. They are ready to collaborate to highlight these abuses.
The Down Syndrome Foundation Nigeria has also contacted us to partner. They work on disability issues. Unfortunately, people with disabilities are often stigmatized or labelled as “possessed,” which leads to ostracism and harmful so-called “spiritual” interventions.
A recent example that drew national attention was a reported case in Calabar in February 2025, where a pastor allegedly killed his daughter, a child with Down syndrome, claiming she could transform into a snake. Cases like this show how superstition and stigma can turn deadly, and we are working with disability advocates to confront these beliefs and protect vulnerable families.
In terms of people who are accused, demonized, or stigmatized—whether because of disability or because of problems within the community—this has been a significant focus this year. We have now organized or collaborated in organizing events in over 15 states across Nigeria. By next week, we are planning an event in Niger State, in the north of the country. That will be the first event we have organized there, and we hope to use the opportunity to strengthen our partnerships with local groups and build a more robust mechanism for defending the accused.
That said, these collaborations do not come without challenges. For instance, in Niger State, we are partnering with women’s rights and children’s rights groups. They told us they would prefer not to have accused persons present, because their presence might trigger confrontation with accusers or with those who suspect them of being witches. This has been difficult, but we see it as a step toward educating people that everyone should stand as an advocate for the accused.
Many people still hold on to those beliefs and fears, even while showing some sympathy for the accused. However, sympathy is not enough. The accused are innocent. The law is on their side. So we want to find ways to reduce fear and anxiety and encourage communities to join us in openly and categorically supporting those accused of witchcraft.
Our meetings are not always characterized by unanimous support for advocacy on behalf of alleged witches. Sometimes, participants insist that witchcraft oppression is real. For example, at a recent meeting in Owerri, a pastor argued that witchcraft affliction must be addressed.
This is the contradiction we face. People say they oppose torture, killing, and persecution, but at the same time, they continue to insist witches exist. For us at AfAW, this is contradictory. If anyone claims people really are witches, then the burden is on them to prove it—to vindicate or exonerate those accused, rather than subject them to persecution.
Religion and culture also reinforce these challenges. Christianity, Islam, and Nollywood movies all perpetuate the belief that witchcraft and demonic possession are real. These institutions and cultural products continue to fuel the mindset that sustains witchcraft accusations.
In the churches and in the mosques, these harmful ideas are still being promoted. We are working to weaken the grip of these narratives on people’s minds and to chip away at what I call “witchcraft evangelism.” It does enormous damage and undermines our work. We also want people to recognize that Nollywood films and African movies are fiction, not fact.
The filmmakers reflect the myths and beliefs of society, but they are still telling stories, not recording reality. We want to help reorient society so that these movies are understood as cultural fiction. These are some of our successes, but also some of our challenges. Still, we see steady progress as more people begin to realize that something does not add up when it comes to witchcraft accusations. More groups are welcoming us and reaching out to cooperate, so that together we can address and dispel this phenomenon.
Jacobsen: Now, about specifics, in Owerri, Imo State, on September 2–3, we observed the International Day Against Witch Hunts. That was an event reaffirming material and psychosocial support. What was the big takeaway from that event this year?
Igwe: A lot. In Owerri, for the first time, we marched through the streets of the city, sharing flyers and speaking with people about the problem. We also visited the palace of the traditional ruler, Eze Clinton, who received us warmly and pledged his support to our campaign. That was an important milestone.
Another highlight was a presentation by our legal counsel, Mr. Okorie, on witchcraft accusations and the law. In Nigeria, accusing someone of witchcraft is a criminal offence. It is a form of criminal defamation, but most Nigerians are unaware of this—or if they are, they do not take it seriously, because their beliefs often outweigh what is written in the law. Mr. Okorie made it clear that even calling someone a witch can lead to prosecution. If this is done in a church or public gathering, the entire act is criminal.
He gave the example of a crusade organized in Imo State shortly after our event. The theme was “That Witch Must Die.” We reported it to the police, who summoned the pastor, but unfortunately did not prosecute him. Mr. Okorie explained to our participants that such gatherings are legally actionable, and anyone who participates in them could also be held liable. His legal perspective shocked many people, as they were unaware that the law was so clear on this matter.
We also had some victims from different communities share their experiences, which reinforced the urgency of our campaign.
We also heard from victims who recounted their stories and experiences. One woman in particular, Mrs. Regina, told us that after some people in her family died, she was forced to undergo a ritual. They bathed the corpse, washed the body, and gave her the water to drink as an “exoneration” ritual. She is one of the people we are supporting now, trying to provide her with all the necessary help to get back on her feet.
Another experience I had was visiting a street named after a victim of ritual killing, Ikechukwu Okoroho, who was murdered about 30 years ago. A street was named in his memory. I went to that street and to the scene where he was killed, according to reports. These are some of the key takeaways from the Owerri, Imo State event.
Jacobsen: There was also a case intervention in Ebonyi State on August 20, involving the banishment of Joseph Agwu from Unwuhu community. The case called on the state to prosecute the attackers, compensate the victim, and end the practice of banishment. Could you elaborate on that specific case?
Igwe: Yes, Joseph’s case is one of several in Ebonyi. He was accused of witchcraft and banished from his community. His property was destroyed, and he was forced to leave. We reached out to him, and he recounted his ordeal. We are appealing to the state authorities to step in and protect people like him.
Another successful intervention we made was in the case of Mr. Kingsley, who had also been accused. He was paraded through the streets, humiliated, and substances were poured over his body. When we got the information, we immediately contacted the police.
Thanks to that intervention, Kingsley is now back in his community. I met him recently, and he told me how happy and relieved he was. People now look at him with respect rather than the scorn he used to face. This was a real success story.
Of course, not all cases succeed. Sometimes incidents happen in rural communities where it is difficult for us to intervene. Accessing those areas can be dangerous—there are threats of beatings, mob attacks, or even killings. People in those communities often suspect that anyone investigating is there to help the police prosecute them. So yes, we have had some successes, but the challenges remain significant.
Jacobsen: There were also several roundtables. For example, in Ekiti State from August 19 to 21, there was a stakeholder roundtable aligned with the World Day Against Witch Hunts. There were also NHRC partnerships in Kano, Okoro, Ondo, and Yola, Adamawa. Across the year, there were several such meetings—on January 21, March 6, July 21, and August 19–21. What is the role of these roundtables, and what were the key takeaways from each?
Igwe: For the one we held in Yola early in the year, the big takeaway was that too often, when these cases are reported, nothing is done. They appear in the news and then disappear. Victims receive no help or support.
Since 2020, AfAW has been a game-changer. We step in on the side of the accused to support and empower them. In Yola, our message was clear: there is now an organization that stands for the accused. We introduced ourselves, explained what we do, and intervened in a specific case where a parent and his partner tortured a girl to death. The mother had been accused of witchcraft, and the children were said to have “inherited” it from her. The girl was tortured and died. We have been working hard to support the mother and her three surviving children, and to push for justice.
That was our first meeting in Yola, and like with many of these events, participants told us nobody else was doing what we are doing. We know why—few people have the conviction and understanding that we at AfAW bring. However, we made it clear there is now a place where the accused can seek support, and an organization keeping watch on these cases. That was our takeaway from Yola.
In Ondo, we also held an event and combined it with a radio program. A woman named Olaemi Ijogun attended after hearing us on the radio. She told us how she had been accused as a child and beaten. Her case was heartbreaking. She said that both she and her sister had been accused of being initiated into a coven when they were very young.
In Olaemi’s case, the accusations came from a relative who claimed to have seen her and her sister in a dream. The parents were told the girls were going to covens at night. As a result, they were not allowed to sleep. They were forced to kneel and raise their hands through the night because the parents believed that if they slept, they would travel spiritually to the coven. The girls were denied sleep for several nights.
The stigma followed Olaemi to school, where it negatively impacted her social life. She still breaks down when recounting the trauma, which she did at our event. She called on people to stop making accusations because they leave an indelible mark on the minds and psyches of children. Since then, she has been working with us to advocate against witchcraft accusations.
For instance, she joined us in Ekiti State during the World Day Against Witch Hunts event. There, we encountered a case where a 10-year-old girl accused her grandmother of initiating her into a coven and of spiritually murdering people. This accusation was made on the radio after a station invited the family to speak. As a result, the grandmother’s business collapsed, and she was ostracized; the community avoided her. We intervened to reassure her that she had no hand in such things.
The background is that the family’s youngest child, about two years old, had been sick since birth. The grandmother was blamed for the illness. When I interviewed the mother of the 10-year-old, she even told me that the grandmother had “taken away the intelligence” of the children, causing them to do poorly in school, and was also responsible for the family’s financial struggles. In other words, they blamed the grandmother for virtually every problem.
To address this, we provided the family with money to conduct a medical test on the child, so we can determine the real medical problem and treat it appropriately. This shows that we are not only holding events, but also taking practical steps to intervene. We extend solidarity by combining advocacy with direct support. We are helping the grandmother, the victim of the accusation, while also ensuring that the sick child receives medical treatment. These are some of the key outcomes from the Ekiti State event.
Jacobsen: How did the World Day Against Witch Hunts itself go?
Igwe: It was observed on August 10. That year it fell on a Sunday. In Nigeria, the best thing you can do on a Sunday is either go to church or stay at home. Suppose you organize anything else on that day. In that case, it is not likely to attract much participation—except for the few atheists and humanists in the country.
On August 10, the World Day Against Witch Hunts, I attended a church where the pastor regularly preaches against witch hunting. In our work, we identify religious leaders who speak out against these practices. It is not easy, of course, but we make every effort to find such churches. I was told about this one, contacted the pastor, and he confirmed that he preaches against witch hunting. So I went there to listen to his sermon. We also recorded it so that we could use it later to show other churches that this kind of preaching is possible and necessary.
It was a small church, with maybe 50 participants—tiny compared to the massive congregations you see in Nigeria, where tens or even hundreds of thousands gather. That probably explains why this church holds what you might call a minority position in the religious landscape. Still, that was where I spent the day.
Before and after August 10, we have continued organizing events in various states to remember victims of witch hunts and ritual attacks. It has gone well. People are coming out and saying, “At last, there is a space where we can feel vindicated, where we can share our stories in front of an audience that supports us, rather than seeing us as guilty.” That has been the spirit of these gatherings. In fact, we could not accommodate all the events in August, which is why some of them were pushed into September. For us at AfAW, the World Day Against Witch Hunts has not really ended. Our event this Saturday will conclude this year’s cycle of activities tied to that observance.
Jacobsen: Let us turn to the media side of things—ongoing public education, advocacy, op-eds, and briefings. Which news and opinion publications have been most effective in disseminating information about this campaign, the organization, and the harm caused by these superstitions?
Igwe: We have had coverage of our activities in several online and mainstream media outlets. Some journalists have even drawn our attention to cases in which we later intervened. Among Nigerian media organizations, I must mention Sahara Reporters, ThisDay, and The Eagle Online, which have been supportive.
We have also had coverage in other outlets, such as the Nigerian Tribune, Punch, and The Sun. Some of these online and print organizations have tried to highlight the work we are doing.
However, let me be clear—before now, media agencies have overwhelmingly been part of the problem. Their reporting on witchcraft accusations often reinforces the very narratives we are trying to dismantle. This is something I consistently point out to them during media interactions.
Many journalists still report accusations in sensational ways. They tell me the more spectacular, the better—for clicks and traffic. They call it “clickbait.” So, you see headlines like “Witch Crash-Lands” or “Bird-Woman Found in Village.” It is absolute nonsense, but it generates attention. Moreover, in their pursuit of attention, they misinform the public, mislead communities, and do real harm.
These reports are unprofessional and unethical. Journalism should be about reporting facts, and it should be balanced. Instead, in their quest for traffic, media houses end up endangering lives. For example, there was a radio program where a child accused her grandmother of initiating her into witchcraft. We intervened, and when we left, the station manager admitted to me, “Leo, it was this radio program that caused the problem.” He realized it had put an innocent woman in danger and destroyed her socially.
So yes, the media have been part of the problem. However, with the kind of engagement we are doing at the Advocacy for Alleged Witches (AfAW), some outlets are beginning to rethink. Some are realigning and realizing just how unprofessional and unethical their reporting has been. They are slowly starting to highlight our perspective. However, we still have a long way to go. Nigerian media organizations still thrive on sensationalism.
The media still thrives on sensational headlines—stories designed to attract attention and appeal to primitive superstitions that people find exciting. Slowly and steadily, some outlets are beginning to support what we are doing. However, there is still a tremendous amount of work ahead.
Another challenge is this: while media agencies are quick to publish sensational, false, and misleading reports about witchcraft—often for free—when we want to put forward our perspective, they demand large sums of money. Both online and broadcast outlets do this.
For example, if we want to appear on television, they charge between $500 and $1,000 just for the appearance. Additionally, you may need to travel, pay for flights, and cover accommodation costs. This makes enlightenment and advocacy extremely expensive, even though it is precisely what the country needs to counter these harmful narratives.
Jacobsen: Do you have any final points on that last topic?
Igwe: Yes, while a few media organizations are beginning to report witchcraft accusations more responsibly—rather than treating witchcraft itself as a fact or as a “certified” part of African culture—the progress is limited. Some outlets are starting to understand AfAW’s position and provide more balance. However, we are still far from the cultural shift we need. That kind of change will not happen through one report or even one event. It requires intensive public education and sustained enlightenment.
Unfortunately, in this area, many media stations have not been supportive. They are quick to publish sensational stories, like “an elderly woman turned into a bird” or “a witch crash-landed on her way to a meeting,” as was recently reported in Delta State. These kinds of stories get free publicity.
However, when AfAW attempts to purchase airtime to educate the public, we encounter significant costs. Media outlets charge us considerable amounts of money, making enlightenment campaigns very expensive. The imbalance is stark: free space for superstition, but costly barriers for rational education.
Meanwhile, churches and religious organizations that actively promote witchcraft narratives are given abundant airtime. They advertise events with themes like “That Witch Must Die” or “Exposing the Mysteries of Witchcraft.” These programs receive free promotion, which reinforces harmful beliefs.
By contrast, when we present our position—saying plainly that witchcraft is a myth—we are given little space, asked to pay heavily, and sometimes even put under pressure during media interviews. The pressure is on us to “prove” that something imaginary does not exist, instead of challenging those who claim it does.
The media landscape is still heavily skewed toward reinforcing witchcraft beliefs. We have not yet reached the paradigm shift where media establishments themselves start questioning and dismantling these narratives. That remains the challenge before us.
The cultural shift we need will only come when the media itself transforms. Until then, they will not welcome our programs in the way they should. Even when we pay for airtime, they often schedule us in the middle of the day, when people are busy at work. They refuse to give us prime slots in the evening or late at night—times when churches preach about witchcraft to audiences at home around the dinner table.
Without media on our side, we cannot fully succeed in making witch-hunting history in this region. That is why this work is so critical.
Jacobsen: There was a memorial action on August 29, connected to victims of ritual killings. You visited a hotel site linked to one of those incidents, to connect memory with today’s anti–witch hunt work. Could you explain what happened at that hotel, and how many victims are we talking about?
Igwe: I visited because of the incident that happened there in September 1996, almost 29 years ago. What happened then is still happening today. For example, earlier this year, in February 2025, in Lagos, a young man murdered his girlfriend, used an axe to break her head, and drained her blood into a calabash, supposedly for rituals. That case mirrors what happened at the Otokoto Hotel in 1996.
At Otokoto, the victim was an 11-year-old boy who sold peanuts on the streets. A hotel gardener lured him inside, gave him a drugged drink, and when the boy became unconscious, he cut off his head. The man was apprehended while attempting to deliver the head to someone who had ordered it for ritual purposes.
The news caused a massive uproar. There were riots in the city, and people began burning the houses of those suspected of being involved.
The people labelled as “ritualists,” in other words, those involved in ritual syndicates or racketeering, were the focus of that uproar. My visit to the Otokoto Hotel aimed to remind the people of Imo State that this practice has been ongoing for far too long and must come to an end.
The government seized the hotel property, and today it is used by the police. Not far from the police station, there is a street named after the young boy who was murdered. Those responsible were eventually arrested, and some received life imprisonment while others were sentenced to death.
I visited that property to show that the same problem we saw nearly three decades ago is still with us today—only in new forms. Now, people kill their girlfriends, relatives, or acquaintances for what they call organ harvesting. They believe specific organs can be used in rituals to produce wealth, success, or power.
The narratives of religion, miracles, magic, and supernatural intervention fuel these beliefs. All of them reinforce the idea that ritual killings can deliver prosperity. What we are confronting is a Herculean task—a complex, many-headed monster of superstition and fear. Only the flame of reason, compassion, critical thinking, and skeptical inquiry can provide hope for society and for the victims.
Jacobsen: Thank you for the opportunity and your time, Leo.
Tomorrow, Tuesday, August 19, an important event will take place in Ekiti State. Human rights abuses linked to witchcraft beliefs and ritual attacks will be the focus of a forum in the state.
Leaders and representatives of state and non-state agencies will convene to brainstorm on this critical topic and explore ways of addressing the abuses. As in other states in Nigeria, superstitious belief in witchcraft and ritual wealth is pervasive in Ekiti and often leads to egregious human rights abuses.
Introduction under construction (webmaster FVDK)
Rallying Against Witch Hunts and Ritual Attacks in Ekiti – By Leo Igwe
Published: August 17, 2025 By: Leo Igwe – Opinion, Nigeria
Reported cases of witch hunts and ritual attacks are only the tip of the iceberg. Most instances of witch persecution and ritual murder are unreported because they happen in rural areas where such abuses are believed to be the ‘norm’, and align with local ‘customs and traditions’. Victims of witch hunts and ritual attacks are often vulnerable members of the population, women, children, the elderly, people with disabilities, or persons in weak sociocultural positions.
On Tuesday, an event will take place in Ekiti State. Human rights abuses linked to witchcraft beliefs and ritual attacks will be the focus of a forum in the state. Leaders and representatives of state and non-state agencies will convene to brainstorm on this critical topic and explore ways of addressing the abuses. As in other states in Nigeria, superstitious belief in witchcraft and ritual wealth is pervasive in Ekiti and often leads to egregious human rights abuses. Until recently, these violations have been ignored; they have not been treated with the urgency they deserve.
Some of the cases have been reported in the media. These cases highlight the challenges of addressing these abuses. In one such case, some youths killed a 70-year-old woman, Rebecca, in Omuo Ekiti for witchcraft. These youths murdered the woman based on a dream of a little girl. The girl dreamt that the woman was responsible for the illness of her stepson.
As reported, the daughter of the deceased, recounted: “The late Mrs Adewumi was invited to the palace of the Olomuo of Omuo Ekiti, Oba Noah Omonigbehin, sometime in May this year based on an allegation that she used witchcraft power to harm her step-son, by name Ola…On getting to Olomuo’s palace, the family was asked to come the following day at 6 a.m., and on that day, the palace was full to the brim. My mother was then asked to undress to the pants, after which a series of questions were asked. She was then given a concoction (Obo leaf) said to make witches confess and die. My dear mother was told that she would die within seven days if she were involved in Ola’s matter. Nine days passed, nothing happened, and I left for my base in Lagos. Three weeks later, on June 26, some youths in the town went to our house and brought out my mother and forced her to drink a poisonous item. They then took her outside into the rain, where she was beaten and subjected to serious torture. When she was almost dying, they took her back into her room and laid her on the bed. She died on June 30.” One thing that was noteworthy in the report was the failure of the police to arrest because community leaders advised the police against interfering or intervening in a witchcraft case.
In a related development, a monarch in Ekiti accused a widow of witchcraft and subsequently banished her from the community. According to the report, this monarch, a retired police officer, claimed that the woman turned into a black goat, and mystically caused an accident and made another family member.
The woman denied being a witch and magically causing any harm. She claimed the monarch accused and banished her because she refused to swear an oath at the palace shrine. She refused to forfeit the late husband’s property. The traditional ruler claimed that the banishment was in line with the tradition of the community, that the woman must come before the shrine to swear an oath and prove her innocence. Incidentally, there was no mention of any police intervention in the case, probably because the traditional ruler was a former police officer.
In another case, the court jailed two siblings, Sunday Arowosoki, 25, and Gbolaga Arowosoki, for assault and malicious damage to the property of a widow. They accused the woman of killing her husband through witchcraft. Some people reported the case to the monarch, “who dismissed the allegation as frivolous and unsubstantiated”. Unlike in previous cases, the police and the traditional ruler acted and intervened; they supported the accused. This development is quite commendable. The traditional ruler dismissed the allegation as baseless. From the report, the accusation was not one of the grounds for conviction. It should have been the case. Witchcraft accusation is a crime under the law. It is pertinent that accusers are prosecuted and punished to restrain accusations.
In addition, there have been reports of abuses linked to ritual attacks and beliefs in Ekiti state. For instance, in February, TVC reported that the Ekiti state police command arrested a 23-year-old man, Solomon Fabiyi, for attempting to use his seven-year-old nephew, Jomiloju, in a money ritual. The report says that the ‘ritual doctor’ he contacted for the sacrifice reported the matter to the police. The deputy governor urged youths in the state to refrain from ritual killing and eschew ‘devilish and unclean ways of accumulating wealth.
Reported cases of witch hunts and ritual attacks are only the tip of the iceberg. Most instances of witch persecution and ritual murder are unreported because they happen in rural areas where such abuses are believed to be the ‘norm’, and align with local ‘customs and traditions’. Victims of witch hunts and ritual attacks are often vulnerable members of the population, women, children, the elderly, people with disabilities, or persons in weak sociocultural positions.
Witch hunts and ritual attacks persist because most Nigerians strongly believe that witches are real and that people can make money or become rich through ritual sacrifice. The practices are rooted in ignorance, fear, anxiety, and superstitions. Unfortunately, traditional religion, Christianity, and Islam sanctify and reinforce these beliefs and practices. The Advocacy for Alleged Witches will work with stakeholders in Ekiti to highlight misconceptions, illusions, and delusions, and other ‘traditional’ religious and cultural narratives that motivate abuses and atrocious acts linked to witchcraft and ritual beliefs.
There are not many in-depth studies of the phenomenon of ritual murders and even less of the killing of children for ritualistic purposes. The article below discusses the ritual murder of children in Ghana and Kenya, examines who the perpetrators are and why they came to their crime.
The study by Emmanuel Sarpong Owusu is a must read. The author is to be commended for a serious and interesting study.
Interestingly, a number of the author’s findings and conclusions – based on online news reports in eight media outlets in Ghana and Kenya and on interviews with 28 experts – are consistent with my experiences after years of studying ritual killings in Sub-Saharan Africa. In particular I wish to mention here the main factors driving the motivation of the majority of the ritual murderers: superstition, greed and illiteracy, whereas the for various reasons failing reaction of authorities and the resulting lack of rule of law facilitate the impunity and the continuity of the cruel and outdated phenomenon.
According to the study, in Ghana, the media reported at least 160 ritual murders between 2012 and 2021. Of this number, 94 (about 58.8%) were children. Of the 102 ritual murders in Kenya in the study period (2012-2021), 66 (64.7%) were children.
I refer to the study below for more details. Please note that, unfortunately, three links in the original article seem to be incorrect: (i) ‘juju in Ghana’ leads to general information on juju (link should be placed under ‘juju’); (ii) ‘juju in Kenya’ leads to nowhere; (iii) reference to members of occult sects leads to ‘juju in Kenya’. (webmaster FVDK).
Ritual murder of children: study in Ghana and Kenya explores who’s doing it and why
Published: April 15, 2025 By: Emmanuel Sarpong Owusu – The Conversation, UK
Superstition, an irrational belief in paranormal influences or a false attribution of events, is an age-old phenomenon found in probably all human societies or cultures. It encompasses a wide range of beliefs, practices and behaviours. Some of these have harmful or even deadly consequences.
In many African communities, there are widespread beliefs relating to the use of human body parts for traditional healing rituals. Human body parts and blood are said to enhance the potency of traditional medicines and rituals that supposedly guarantee wealth, business success, fertility, protection and longevity, among others.
Ritual killings, including those of children, are reported regularly around Africa. A case in point is the targeting of children with albinism for ritual purposes in Tanzania. One research report says one in five people in Mozambique and one in four people in South Africa believe that rituals and traditional medicines made with human body parts are more potent and effective than those using nonhuman objects.
Children are particularly targeted for killing because they can’t repel attacks, and because of beliefs about the potency of their body parts. The victims in more than half of all the ritual murders reported in Ghana and Kenya in 2022 were children.
I am a legal scholar with years of research on superstition-driven crimes against vulnerable groups in African settings and the criminal justice response to such crimes. In a recent study I explored the magnitude, characteristics and motivations, as well as the socio-cultural and economic contexts, of ritual child murder in Ghana and Kenya. My study was carried out through in-depth analysis of news reports of ritual murders for a period of 10 years, coupled with semi-structured interviews with academics and other experts.
I found that the major factors contributing to the persistence of ritual child murders were superstition, economic hardship, illiteracy and inefficient criminal justice systems. A new consumerist ethos also plays a role: wanting a life of luxury and the admiration that comes with it.
The study seeks to enhance awareness of the ritual child murder phenomenon and encourage support for the enforcement of child rights protection laws. When policymakers know more about the scale and circumstances of ritual child murders, they are better equipped to act on it.
Ritual murders in Ghana and Kenya
Belief in juju is widespread in Ghana and Kenya. This is the belief that people can mystically control events by using incantations (“magic words”) and, sometimes, objects.
My study analysed data drawn from online news reports in eight media outlets in Ghana and Kenya. I used media content because the countries don’t have national data sets on ritual homicide, and empirical research is limited. Secondly, I interviewed 28 experts in criminology and criminal justice, sociology, African religions, and child and family welfare and social protection. These participants were selected using the purposeful sampling technique.
In Ghana, the media reported at least 160 ritual murders between 2012 and 2021. Of this number, 94 (about 58.8%) were children. This suggests that an average of 9.4 children fall victim to ritual murder each year in the country. Of the 102 ritual murders in Kenya in the study period, 66 (64.7%) were children. This represents an annual average of 6.6 in the country.
In both countries, most victims (over 80%) tend to be drawn from families of low socio-economic backgrounds in rural and semi-rural communities. In Kenya, children with albinism are also targeted.
The overwhelming majority of offenders are males. There are three main categories of perpetrators of ritual child murders:
the juju practitioner or traditional healer who usually prescribes the required body parts and effects the medicine or ritual
the client who consults traditional healers and stands to benefit directly from the ritual or medicine
the (hired) ritual murderer, who abducts the victim and extracts the required body parts.
Data from media reports show that most of the perpetrators apprehended are those directly involved in the killing. They are usually aged between 20 and 39 years and of low socio-economic status in rural communities. However, some interviewees insisted that some rich and prominent persons are also involved.
In Ghana, uncles, fathers and stepfathers were the dominant perpetrators in cases where victims and perpetrators were known to be related. Unlike other types of homicide, ritual child murder generally involves strangers nearly as often as it involves family members and acquaintances.
Motivations and responses
The dominant motivation for ritual murder is financial gain. This conclusion is drawn from the media accounts and the interviews. Perpetrators are promised money in exchange for specific human body parts. Others kill to use the body parts for rituals that are supposed to ensure a long life, fertility, business growth, or protection against evil. In Kenya, some perpetrators kill in fulfillment of their obligations as members of occult sects.
Other factors that sustain the practice – based on media reports and interviews – are superstition, unemployment and economic hardship. Adding to these are illiteracy, which fosters unfounded beliefs, and an inefficient criminal justice system, which enables these crimes to thrive.
Poor parental supervision is an important risk factor for ritual child murder. In both countries, over 70% of the ritual murder victims were under 10 years old. They were abducted or murdered while going to or returning home from school. Others were abducted while running errands such as fetching water from a stream unaccompanied. Some may have been playing outside their homes unsupervised, or running errands by themselves for relatives.
In both countries, the criminal justice system’s response is evidently ineffective. In Kenya, over 90% of perpetrators are not apprehended. Of 68 suspects arrested in Ghana, only four convictions were reported. Crime scenes are poorly managed and preserved by police officers and detectives in both countries.
Crime scene videos show the victims’ remains being removed by authorities and conveyed to the morgue without diligent forensic examination of the body and the crime scene for evidence.
What governments can do
The belief in the power of juju and associated rituals and medicines cannot be wished away. It can only be combated in various ways:
bringing the activities of traditional healers and occult-related sects under closer scrutiny
promoting education and awareness, emphasising the need for supervision of children
Ritual murder of children: Study in Ghana and Kenya explores who’s doing it and why
Volunteers assist forensic experts and homicide detectives from the Directorate of Criminal Investigations (DCI), to exhume bodies of suspected followers of a Christian cult named as Good News International Church, whose members believed they would go to heaven if they starved themselves to death, in Shakahola forest of Kilifi county, Kenya April 25, 2023. (PHOTO/ REUTERS)
Published: April 18, 2025 By: The Eastleigh Voice, Kenya
The dark side of superstition and the reality of ritual child murder
Published: around April 20, 2025 By: IOL, Sunday Tribune – South Africa
EMMANUEL SARPONG OWUSU, A DOCTORAL RESEARCHER AND LECTURER AT ABERYSTWYTH UNIVERSITY IN WALES, WRITES ABOUT SUPERSTITION-DRIVEN CRIMES AGAINST VULNERABLE GROUPS IN AFRICAN SETTINGS.
As elaborated further in the article presented below, the human rights situation in Liberia, as reported by the Independent National Commission on Human Rights (INCHR) in its 2024 Human Rights Situation Report, is very worrisome with severe human rights violations across the country. Notably, I quote, “The report (…) condemned the continuation of harmful traditional practices, particularly female genital mutilation (FGM), trial by ordeal, and ritual killings. Despite calls from both the government and traditional leaders to end these practices, they remain rampant (….)” Unquote.
Ritual killings, trial by ordeal (‘sassy wood trial’) and witchcraft accusations are persistent problems in Liberia and on many occasions I have drawn attention to these practices, reporting on particular ritual murder cases. In the recent past there have only been a few reported cases of ritual violence including murder but, as the 2024 Human Rights Situation Report of the INCHR demonstrates, this does not mean that the ugly practice of killing human beings for ‘juju’ purposes, traditional trials by ordeal and witchcraft accusations have vanished – unfortunately not.
It is interesting to note that the INCHR categorizes ritual killings as a traditional practice. It is a fact, that the origin of killing for ritual purposes (to obtain ‘juju’) in Liberia goes back to the history of certain tribal communities, but Liberia’s recent past contains an abundance of ritual murders which were committed because of sheer greed and which are hardly distinguishable from ordinary criminal acts including abduction, torture and murder.
The one million dollar question that emerges is of course: ‘Why are there still ritual murderers in Liberia, why hasn’t the phenomenon of ritual killings disappeared?
He/she who knowns the answer should speak. (webmaster FVDK)
Liberia: INCHR 2024 Report Highlights Alarming Human Rights Violations in Liberia
Published: March 28, 2025 By: Front Page Africa, Liberia
Monrovia-The 2024 Human Rights Situation Report released by the Independent National Commission on Human Rights (INCHR) has shed light on severe human rights violations across Liberia, pointing to troubling trends that persist despite some positive efforts in certain sectors.
The report, presented by INCHR Chairperson Cllr. Dempster Brown, paints a concerning picture of the state of human rights in Liberia, with key violations spanning state security brutality, prolonged pretrial detention, gender-based violence, and the continued prevalence of harmful traditional practices.
State Security Brutality and Excessive Use of Force
The most pressing concern raised in the report is the brutality of state security forces. Instances of excessive use of force by law enforcement, often leading to deaths, have continued to occur with alarming frequency.
One such incident highlighted in the report was the killing of a 17-year-old student by a police officer on July 1, in Paynesville City.
The officer was involved in a confrontation with a suspect, and in an attempt to restrain the individual, he discharged his weapon, fatally injuring the student. Despite the officer being arrested and charged with murder, this case underscores a broader issue of unchecked violence by state security forces.
Prolonged Pretrial Detention and Judicial Delays
Another critical violation addressed in the report is the widespread issue of prolonged pretrial detention. Many individuals are held in detention for extended periods without trial, contributing to overcrowding in Liberia’s prisons.
These delays are further compounded by a shortage of judicial officers in rural areas, preventing timely adjudication of cases.
Prolonged Pretrial Detention and Judicial Delays
Another critical violation addressed in the report is the widespread issue of prolonged pretrial detention. Many individuals are held in detention for extended periods without trial, contributing to overcrowding in Liberia’s prisons.
These delays are further compounded by a shortage of judicial officers in rural areas, preventing timely adjudication of cases.
This backlog in the judicial system according to the report, has led to a growing distrust in the country’s ability to deliver justice.
Gender-Based Violence and Rape
The INCHR report also expressed grave concern over the persistence of gender-based violence (GBV), with rape cases, particularly those involving minors, remaining a constant threat.
Despite ongoing efforts to address this issue, there has been no significant reduction in the prevalence of sexual violence, with victims often left without adequate protection or recourse to justice.
Harmful Traditional Practices
The report further condemned the continuation of harmful traditional practices, particularly female genital mutilation (FGM), trial by ordeal, and ritual killings. (italics added by the webmaster) Despite calls from both the government and traditional leaders to end these practices, they remain rampant, with young girls being particularly vulnerable. The practice of FGM, in particular, continues to impact young children who are often subjected to the procedure at the expense of their education and well-being.
Enforced Disappearances and Extrajudicial Killings
The issue of enforced disappearances was also highlighted, with the case of Abrahima Kalil Cherif standing out.
Cherif, who was arrested in 2024, was reported missing after being detained at the Monrovia Central Prison. His case, along with other instances of enforced disappearances and extrajudicial killings, points to serious lapses in Liberia’s adherence to both national and international human rights standards.
The appalling conditions in Liberia’s prisons were another critical area of concern. Overcrowding, lack of medical care, and the rampant spread of diseases like tuberculosis and hepatitis B have created a dire situation for inmates.
The report stressed that the prolonged pretrial detention system exacerbates these conditions, placing detainees at severe risk of health complications.
Child Protection and Violations in Concession Areas
Additionally, the report said children in Liberia remain vulnerable to exploitation, with widespread reports of child labor, sexual violence, and even torture.
“Children accused of witchcraft are often subjected to public humiliation and violence, highlighting the need for stronger child protection measures. Additionally, the report pointed to violence in concession areas, where communities protesting against poor conditions have been met with deadly force from state security, leading to significant human rights abuses,” the report added.
Call for Immediate Action
In light of these grave violations, the INCHR has called for government immediate action to address the issues raised in the report.
The Commission has further recommended Investigations into all killings by state and non-state actors, with appropriate accountability, Expedited reforms to address the backlog in the judicial system and alleviate overcrowding in prisons, the criminalization of harmful traditional practices such as FGM and trial by ordeal, strengthened protections for women and children, particularly in the areas of gender-based violence and child labor and Enhanced oversight of law enforcement agencies to ensure accountability for misconduct.
Meanwhile, the 2024 INCHR report underscores the urgent need for reforms in Liberia’s approach to human rights, noting that continued violations, particularly those involving state security forces, judicial delays, gender-based violence, and harmful traditional practices, demand immediate attention from the government.
The INCHR said that without significant changes, Liberia risks undermining its commitment to human rights, both domestically and on the international stage.
