Warning: the following article contains graphic details, the reader may find the article shocking.
The following article from Eric Naki, the Political Eitor of The Citizen, a South African online news magazine, contains several frank observations which are worth specifically mentioning here.
First, Naki, citing an expert on ritual murders, Dr Alunamutwe Rannditsheni, from Limpopo province, tells us that ritual murders are a worldwide phenomenon, occurring not only in Africa or Sub-Saharan Africa. I am very happy with this expert-observation even though it results in mixed feelings because of its sad contents. I have also mentioned it in my introduction to this website on ritual killing, witchcraft and superstition in African countries (‘Why publish this site‘).
Secondly, reportedly, kidnappings, human trafficking, and ritual murders, often referred to as ‘muti murders’, are well-known crimes in nearly all 16 member-states of the Southern Africa Development Community (SADC). This is shocking. The combined population living in the 16 SADC-countries totals about 300 million people.
Lastly, the well-informed author confirms the ghastly details of the way muti murders are committed. Organs or other body parts are extracted live from the poor and helpless victims, not seldom children. The reality is sometimes too hard to describe and too revolting to imagine.
Ritual murders, human trafficking, kidnappings, and associated fear and torture are a plague in many African countries and must stop immediately. To the governments which have a sacred obligation to protect their citizens I would say: ‘If you’re not part of the solution, you’re part of the problem.’ (webmaster FVDK).
Muti murders: ‘Genitals only work if cut from live victims’
Published: May 20, 2021 By: The Citizen, South Africa – Eric Naki
Victims were lured with promises of jobs, but when they arrived at the destination, they would be abducted and taken away to have their body parts cut off.
An expert on ritual murders, Dr Alunamutwe Rannditsheni, from Limpopo, said ritual killings were a worldwide phenomenon and not only an African problem.
Almost all of the SADC countries experienced ritual killing-related kidnappings and human trafficking.
A 2008 investigation by the Human Rights League in Mozambique found such murders were rife in the country. It found people were trafficked between countries with the purpose to remove parts to be trafficked separately.
The league, which interviewed survivors, eye-witnesses, families of victims and civil society in Mozambique and South Africa, found body parts were forcibly removed from children and adults, causing death or severe disability.
“Throughout the report, informants share personal experiences, which confirm that body parts are taken across the border between South Africa and Mozambique.”
A custom’s official in Sofala province, Mozambique, said: “They say the treatments with genital organs only work if they are taken from a person alive.”
In some instances in Mozambique, victims were beheaded before the parts were removed.
“The murderer cut her throat like she was a goat. He cut her head just like that and removed her genital organs, leaving all the rest,” the report quoted a police officer at Cabo Delgado Province, Mozambique as saying.
In another case, a female stall holder at Ressano Garcia on the border with South Africa was fingered for ritual murders.
“The police searched and found that she was carrying genital organs of adult men … I don’t know how many exactly, it was several. But they were from adult men, I saw them myself,” an officer said.
Cases of muti killings were also reported in Zimbabwe, Botswana, Mozambique, Swaziland, Lesotho, Malawi and Tanzania. People living with albinism were the main targets in Tanzania.
Community leader and businessman Phumudzo Mukhwati alleged the ritual murder gangs had spread to provinces such as KwaZulu-Natal, Mpumalanga, North West and Gauteng.
Victims were lured with promises of jobs, but when they arrived at the destination, they would be abducted and taken away to have their body parts cut off in Limpopo or a neighbouring country.
It seems appropriate to start this introduction to the following article with a warning because of its graphic contents. Sorcery accusation-related violence (SARV) is sometimes too gruesome to tell or to read. I’ve read a lot of articles on ritual murders in recent years and ‘ve seen many pictures, yet my stomach was turning when I read the following report on sorcery accusation-related violence. It describes horrible acts of mobs or sometimes individuals which take place not only in Africa or Sub-Saharan Africa, but in countries and regions all over the world. Common characteristics are that people are ill-informed, not or poorly educated, and have limited opportunities and no perspectives for improvement of one’s lives, in combination with a weak rule of law and often a lack of political will, as one well-informed interviewee rightly stated (see below).
The article mentions a few countries in Africa, notably Central African Republic, Ghana, Nigeria, South Africa, Tanzania, but it does no require much imagination to add other African countries. The belief in witchcraft is widespread on the continent. This is not to say that everybody in Africa believes in witchcraft but the number of superstitious people and people who believe in witchcraft (juju, muti, money rituals) cannot be counted, that’s for sure.
‘Sorcery’ still a motive for torture, killing in 21st century
Published: April 28, 2021 By: CGTN – Sim Sim Wissgott
Two women were attacked and tortured in Papua New Guinea’s capital Port Moresby on Sunday, accused of witchcraft. They were interrogated and burned with hot irons to get them to admit to killing a woman who had died earlier in the week, local media reports said.
One managed to escape and alert the police. But this was not an isolated incident in the Pacific island nation.
Local media reported in February that six women had been accused of sorcery. Police managed to free two women in July after they were held and tortured for four days, accused of killing a villager a week earlier by removing his heart.
Attacks like these are so widespread that Papua New Guinea (PNG) actually has a term and acronym for them: sorcery accusation-related violence, or SARV.
While authorities and politicians regularly condemn these as “barbaric acts” and “uncivilized” behavior, SARV continues.
This type of violence is not limited to PNG either. Accusations of sorcery remain a very real threat in many communities around the world and claim dozens – if not hundreds – of lives every year.
Other sorcery-related killings in recent months have included a 70-year-old man in eastern Jharkhand state who reportedly practiced exorcism and sold herbal medicines; a family of five, accused of black magic after several people in their village fell ill and died; and a middle-aged man who was beheaded “on suspicion of sorcery” in neighboring Odisha state in December.
Another elderly man in Odisha was killed last month after villagers accused him of witchcraft.
“The deceased used to throw ash and some powder in front of the houses of villagers which raised doubts that he was practicing some witchcraft. In a fit of rage, some youths of the village killed him with stone and hammer and fled the spot after dumping his body in the bushes near the canal,” a police officer told local media.
Reports have emerged in recent months from South Africa, Nigeria, and Nepal of people being beaten, tortured or killed on suspicion of witchcraft. Countries like Tanzania and Ghana have also been fighting SARV for years.
There are no definite figures on how many people fall victim to SARV every year around the world. In many cases, the crimes go unreported as victims fear retribution.
The problem is significant enough that the Office of the United Nations High Commissioner for Human Rights held an experts’ conference in 2017 to discuss ways “to end harmful practices related to witchcraft.”
There were 372 anti-sorcery attacks reported between 2013 and 2016 in PNG, according to UK charity Oxfam. In India’s Assam state, a dozen are killed every year, according to local media.
Although men can be targeted, victims of witchcraft-related violence tend overwhelmingly to be women and girls.
As a result, the issue is often paired with women’s rights and gender equality. Victims are generally among the most vulnerable members of the community. Mob mentality, lack of education and poor policing are also contributing factors.
“Sorcery-related violence stems from poor education, lack of awareness, limited opportunities coupled with deteriorating capacity for law and order and a lack of political will,” PNG’s Oro Province Governor Gari Juffa told The Guardian last year.
There have been reports of people accused of being witches after a member of their community fainted, suffered an epileptic fit, or died without warning.
A woman and her daughter were accused of sorcery in PNG earlier this month and were tortured by relatives after the woman’s husband died of COVID-19 .
Attacks are often brutal, with victims hacked to death, maimed, gang-raped, slashed with knives, burned with hot irons or hit with rocks, leaving them horribly scarred – physically and mentally – for life.
Relatives can also be targeted by association: in the case of the family of five killed in Jharkhand state in February, a middle-aged couple was suspected of witchcraft, but their son, daughter-in-law and five-year-old grandson were also murdered.
Children of alleged witches are especially seen as a threat, human rights campaigners say.
The perpetrators rarely act alone but attack their victims in groups: in the latest case on Sunday in PNG, the two women were attacked and tortured by up to 20 men.
Police often say the attackers’ identities are known to them but communities and survivors may be reluctant to come forward and cooperate with law enforcement, meaning many perpetrators get away with their crime.
Some progress has been seen. The Assam Witch Hunting (Prohibition, Prevention and Protection) Act was passed in India in 2015, making it a crime to accuse anyone of sorcery.
The Catholic Church’s Pontifical Mission Societies declared last year August 10 as World Day against Witch Hunts.
PNG repealed its 1971 Sorcery Act in 2013, which sanctioned sorcery-related violence. At the same time, it drafted a Sorcery National Action Plan to raise awareness about the issue and find ways to combat it.
The country even has a hotline now for anyone who may be the target of sorcery accusations.
The latest cases however have prompted concerns that sorcery-related violence may be once again spreading. While such cases are usually found in the more remote regions of PNG, last weekend’s attack occurred in the capital.
While action plans and strategies have been drafted, funding and effective implementation are still wanting, local officials say.
The following plea to end ritual killings focuses on children who are targeted in numerous countries in Sub-Saharan Africa. Vulnerable, innocent children are mutilated and murdered by ruthless and criminal people who want to increase their wealth, health, power or reputation – by all means. The Nigerian author of this article, which dates from 2016 but could have been written yesterday, OmoTola Omolaya, specifically mentions a number of countries notably Botswana, Eswatini (formerly known as Swaziland), Côte d’Ivoire (Ivory Coast), Liberia, Namibia, Nigeria, Uganda, South Africa, Tanzania and Zimbabwe.
I don’t know the author’s reasons to limit himself to aforementioned countries. In each and every African country where ritual murders are committed, also children die at the hands of unscrupulous murderers who very often get away with their ugly crimes.
However, I fully agree with his conclusion: African governments need to act!
Warning: the following article contains graphic details which may shock the reader (webmaster FVDK).
It’s time for Africa to protect its children from the web of ritual killings
In 2011, BBC did a documentary on witch craft and ritual killings in Uganda and one of the gory stories was about a three-year old boy found in the outskirts of Uganda lying in a pool of blood. His penis had been cut off by ritualists and he was rushed to the hospital to save his life. While speaking with a BBC correspondent, even though the parents are advocating for the ban of witchcraft in the country, the mother is more concerned about her son’s future. She said, “every time I look at him, I ask myself how his future is going to be as a man without a penis. Also I wonder what the rest of the community is going to look at him with a private part that looks like that of a female.”
Like the little boy, a lot of children have fallen victim to kidnappers and ritual killers. Due to their vulnerability, they are easily abducted on their way to school or heading to fetch water. These children, considered pure, are sacrificed by witch doctors to appease ‘the gods’ and bring a myriad of solutions which include wealth, good health, and fertility among others. Hearts, ears, livers and genitals are considered as key ingredients of the rituals.
Although the BBC documentary was released in 2011, not much has changed in Uganda. Very recently, six cases of mutilation and murder of children were reported by a charity organization during the recent Ugandan elections. The Kyampisi Childcare Ministries (KCM), a charity that cares for survivors of attempted child sacrifice, reported that children were used as good luck sacrifices during this period in order to bring wealth and power. Though Moses Binoga, coordinator of the anti-trafficking task force at the interior ministry, did not confirm KCM’s report, he agreed that children had been reported missing in the election period.
This shocking revelations show that it is now unsafe to be a child in Africa. Ritual killings is not peculiar to Uganda, it takes place in other African countries such as Liberia, Tanzania, Nigeria, South Africa, Zimbabwe, Namibia, Botswana and Swaziland. The repeated occurrences of these killings without a penalty is a blatant violation for the African Charter on Human and People’s Rights. According to this charter, an individual is entitled to respect for his life and integrity of his person. However, disrespect for a person (children) life thrives in several African country.
Why ritual killings are still prevalent in Africa:
Ritualists are often patronized by the rich and wealthy
In Tanzania, children with albinism are targeted for sacrifices by witch doctors who gets paid by politicians to be successful in their election bids. Also, the Center for Human Rights & Humanitarian Law reports that in Swaziland and Liberia, politicians allegedly commission ritual killings to improve their odds in elections. The same pattern obtains in Uganda as well, where the wealthy pay witch doctors in a bid to expand their fortunes. In Ivory Coast, (where the rate of child abduction is so high that the UNICEF had to intervene) there are speculations that ritual killings by corrupt businessmen and politicians used body parts in ceremonies to confer supernatural powers.
Superstitions, culture and religion.
Africa is still entrenched in dogmas, myth and belief in magic. There is still a prevalence of confidence in charms and witch craft which has been handed down since time immemorial. Ritual killings are culturally acceptable in some parts of South Africa, therefore, the practice is not usually reported by community members. Occultism and other forms of religion permit ritual acts to appease the gods, abate misfortune and seek supernatural help. Many also perform these rituals out of fear of unpleasant spiritual consequences if they falter.
The web of culture, religion and superstition often results in an ethical conflict between protection of human rights and respect for the beliefs and practices of other cultures.
Not many have been convicted of crimes associated with ritual killings in Africa. Due to the coat of secrecy surrounding ritual killings, it makes it difficult to hold the responsible parties accountable and liable for their unlawful actions.
A part of the Goal 16 of the Sustainable Development Goals by the United Nations says that the countries should:
Significantly reduce all forms of violence and related death rates everywhere
End abuse, exploitation, trafficking and all forms of violence against and torture of children
Children are the most vulnerable in any society and it is the duty of leaders all around the world to provide a safe haven for its young. Africa needs to stop neglecting the safety of these innocent children. Its leaders should enact laws that protect them from gruesome murders that cut their lives short even before their prime.
It is time to enforce the African Charter, because although it permits religious practices, it does not favor jeopardizing a human life (under which ritual killings fall). African governments need to hold those responsible for taking human lives accountable. It is time for Africa to protect its children.
A few days ago my attention was drawn by an Op-Ed article in an online Namibian newspaper, New Era Live. The article was entitled: “Ritual killings: Cry my beloved humankind“. It is a cry for attention, a cry for vigilance, a cry for leadership and for stiffer sanctions for those who are responsible for these heinous crimes, including traditional healers and – too often – relatives of the innocent victims, in many cases young children.
The anonymous author (a staff reporter) starts his or her plea stating “I want to share with you the excruciating pain that stabs my heart every time I read or hear about the senseless loss of life due to ritual or muti killings.”
I was shocked reading this. Is the present situation that bad? How frequent are ritual murrders (‘muti murders’) in Southern Africa?
I monitor relevant events in African countries with particular interest, as this site also demonstrates. Whereas I feel a kind of pride or joy when confronted with readers and/or reporters rejecting the repulsive practices of ritual or muti murders, it also hurts to see a confirmation of the plague that terrorizes too many people in too many African countries.
“One shudders to think about the many muti killings of people, young and old, that are happening almost on a daily basis in Southern Africa in particular, (…)”, the anonymous author continues.
Also revealing is the following statement:
“A study carried out in South Africa by scholars Randitsheni, Masoga and Madzusi (2017) revealed that “[some] pastors, businessmen, traditional leaders and leaders are involved in ritual murders”. The three scholars give more details of their research findings in their paper titled “Some perspectives on the impacts of ritual murders in the Vhembe district of South Africa: An interpretive phenomenological approach” which was published in the Journal of Social Sciences (Volume 48, Number 3). This is not to give an impression that ritual murders occur in South Africa only. Other scholars who have conducted researches in this area have revealed similar results in Zimbabwe, Zambia, Botswana, Tanzania, Nigeria, Eswatini, Uganda, and Namibia, just to mention a few countries. “
I am flabbergasted. At the same time I am proud of the author and everyone who thinks alike. It strikes me that this cry for justice, for the eradication of this scourge in our contemporary societies, comes from Namibia. Apparently, much more occurs beneath the surface in this Southern African country than one would think at first glance. The ‘New Era’ newspaper which published this op-ed is a leading source of community and national news in Namibia. Its owners and editors are to be commended for their courageous decision to publish this view. May many more newspaper owners, editors and journalists join the war against ritualistic murders in Africa.
Together it will be possible to eradicate this medieval belief in superstition. Nothing is impossible. “You never fail until you stop trying.” (webmaster FVDK)
“Ritual killings: Cry my beloved humankind”
Published: October 22, 2020 By: New Era Live, Namibia
If you are reading this article, wherever you are, prepare to shed tears. Prepare to travel with me on this emotional journey, as I interrogate the evil that men do, that of ritual killings, which have left people questioning the essence of life, since some people can take it away from you or someone at once, just like that. I want to share with you the excruciating pain that stabs my heart every time I read or hear about the senseless loss of life due to ritual or muti killings.
The world has turned topsy-turvy, completely upside down, and everyone’s life is at risk, either directly or indirectly. People fear for their lives and the lives of their children and loved ones. Everyone’s life is in danger as there are some immoral people who have taken the law into their hands, and can decide how many more days you are left with alive on this earth. It is horrendous.
The stonehearted murderers can be anyone ranging from, paradoxically, people closest to you, to complete strangers. The love of riches and fame, the eagerness to get rich quickly without working for it, and the love of power and fame have led people to involve themselves in atrocious, inhuman activities. One shudders to think about the many muti killings of people, young and old, that are happening almost on a daily basis in Southern Africa in particular, and elsewhere in the world. Research reveals that ritual killings are so rampant in Africa that some researchers have described ritual murder as a pandemic. The grisly killings of innocent victims, especially children and women, have shocked communities, societies and the whole world.
Many unsuspecting victims have been lured by people they know and killed for ritual purposes. We have read and heard about small children and teenagers who have been brutally murdered by their close relatives. As you read this article, or as you sit there at home or in a classroom – wherever you are – always bear in mind that you may be a candidate for ritual murder. Many victims have lost their lives through the involvement of their close relatives or loved ones. In these cases, it becomes tricky for the law enforcement agents to prevent such murders as relatives and loved ones are supposed to take care of the children, and not to kill them.
The belief that a human being’s body parts or limps bring luck, riches and power to people has fuelled the crime of ritual killing. Corpses have been discovered without heads, private parts and internal organs, suggesting that these are the most sought-after parts to be used in muti or medicinal concoctions. As the evil men harvest human body parts for their benefits, societies are traumatised, yet it is in these societies that we find the perpetrators of this heinous crime. It is in these societies that most of the killings are secretly planned and executed. The irony is that some respectable members of these communities promote these ritual murders for various reasons. Some of them are leopards clothed in sheep’s skins.
A study carried out in South Africa by scholars Randitsheni, Masoga and Madzusi (2017) revealed that “[some] pastors, businessmen, traditional leaders and leaders are involved in ritual murders”. The three scholars give more details of their research findings in their paper titled “Some perspectives on the impacts of ritual murders in the Vhembe district of South Africa: An interpretive phenomenological approach” which was published in the Journal of Social Sciences (Volume 48, Number 3). This is not to give an impression that ritual murders occur in South Africa only. Other scholars who have conducted researches in this area have revealed similar results in Zimbabwe, Zambia, Botswana, Tanzania, Nigeria, Eswatini, Uganda, and Namibia, just to mention a few countries. As I write, the Zimbabwean community is failing to come to terms with how a man could have allegedly taken part in the planning and ritual killing of his brother’s seven-year-old son. The account of the cold blooded murder of the fateful boy by the co-accused man, in this case, is available on Youtube for those who have the guts to listen to such a chilling narrative of a despicable act.
The ubiquity of ritual murders in Africa proves that the crime is a scourge in our contemporary societies. The crime is a cancer that is spreading in our societies at an alarming rate. The belief in supernatural powers and superstition are the driving forces of ritual murders and sacrificial killings in our societies. Traditional healers tell you, for example, that in order for you to be successful in life, you must kill your son or daughter, or someone you love dearly like your wife. Foolishly, some people believe this and they murder their loved ones for nothing. It is also true that the moral fabric of our societies is decaying at a fast rate. The African concept of Ubuntu seems to be melting away fast, leaving a culture of violence in our societies. One result of the loss of Ubuntu is that the sanctity of human life is no longer respected; this is why some people can be hired to kill for money.
Concerned researchers on ritual murders have gone to the extent of studying ancient civilisations. They have revealed that the bible is replete with sacrificial killings or offerings of human beings. In some religions, sacrificial killings happen today. In order to curb ritual murders, families should be vigilant and protect their children. Community leaders and politicians must denounce these killings at gatherings. Stiffer sentences must be imposed on criminals convicted of ritual murders. Let us teach the love of one another as humans in our homes. Ubuntu teachings should find a place in our homes. Let us be exemplary to our children since psychologists have proved that children learn what they live. Say no to ritual killings and save lives.
It is not known with certainty how many people in Africa are affected by OCA, which stands for ‘Oculocutaneous albinism’ (see below). It maybe a quarter of a million, it may be more. What we do know is the plight of persons with albinism. The lack of melanin which brings this condition with it, results in unhealthy effects of ultraviolet radiation exposure. Moreover, widespread superstition causes many wicked people to believe that albino body parts bring wealth and/or power. As a result, persons with albinism are chased, kidnapped, murdered.
The article below contains many examples of these gruesome practices which occur in many African countries. The author, Edmund Zar-Zar Bargblor of the Liberian newspaper, The Daily Observer , is to be commend for drawing attention to these outdated and cruel practices which constitute a serious violation of the human rights of people with albinism and have no place in a modern society.
Warning: the following article contains graphic details of cruel ritualistic activities (webmaster FVDK).
Africa’s Shameful Acts of Racism: The Plight of Persons with Albinism (PLWA) in Africa
Published: December 2, 2019 By: Edmund Zar-Zar Bargblor, The Daily Observer (Liberia), Webmaster Admin
Racism is the belief that a particular race is superior to another, and that a person’s social and moral traits are predetermined by his or her inborn biological characteristics. On the African Continent, we have seen the impact of colonialism and its attributes of racism and discrimination.
The former Apartheid system in South Africa and its institutionalized racial segregation was an extreme expression of European treatments of Africans. The miserable treatment of people living with Albinism by fellow Africans is not only unfortunate, it is shameful.
The condition known as ‘Oculocutaneous albinism’ (OCA) is a genetically inherited autosomal recessive condition and OCA2, tyrosine-positive albinism, is the most prevalent type found throughout Africa. Due to the lack of melanin, people with albinism are more susceptible to the harmful effects of ultraviolet radiation exposure.
The National Institutes of Health reported that about 200,000 Americans are affected; and around the world, it is between one in 17,000 and one in 20,000 people are people living with albinism. However, it is prevalence in parts of Africa, but it is far higher than the global average. People living with Albinism makeup about one in 4,000 people in South Africa and perhaps one in 5,000 in Nigeria. According to a 2006 review published in the journal BMC Public Health, the prevalence in Tanzania is one in 1,400, but this estimate is based on incomplete data. Since Tanzania’s total population is more than 40 million that would suggest an albinism community of about 30,000. A census is underway, however, and the Albinism Association of Tanzania believes the total figure could be more than 150,000.
People living with Albinism suffered in the hands of fellow Africans
The human rights organization Amnesty International quoted the Malawian police’s description of the gruesome murder of Mr. Machinjiri: “About four men trafficked him to Mozambique and killed him. The men chopped off both his arms and legs and removed his bones. Then they buried the rest of his body in a shallow grave.”
There are superstitions in some parts of Africa that albino body parts bring wealth, power or sexual conquest, and that having sex with a person living with the condition of albinism cures HIV and AIDS. Attackers sell albino body parts to witch doctors for thousands of dollars, according to Amnesty International. In Tanzania, some 75 people living with albinism were reported killed between 2000 and 2016.
Also, there have been reports of people living with albinism killings in South Africa; although such crimes are less common there than in Malawi, Tanzania and Burundi. Last February, a South African court sentenced a traditional healer to life in prison for murdering a 20-year-old woman living with albinism.
The Office of the UN High Commissioner for Human Rights (OHCHR), the UN agency that deals with human rights issues reported in 2016 that hunters of people living with albinism sell an entire human corpse for up to $75,000, while an arm or a leg could fetch about $2,000”.
In many African countries, it is sad and shameful the atrocious manner in which people living with albinism are treated; their lives are compounded by “exclusion, stigmatization, and denial of basic rights such as the right to education and health,” according to Amnesty International. People living with Albinism continue to experience social isolation and stigma which includes name-calling, mockery, and exclusion from certain community activities.
It is reported in Zambia that at least ten people living with albinism are murdered in ritual killings every year. Some believe their body parts bring wealth or luck. Those born with the genetic condition are calling for an end to this madness. There are more than 25,000 people living with the condition in Zambia.
According to the Albinism Foundation of Zambia (AFZ), Executive Director John Chiti, more than 25,000 persons with albinism in Zambia are currently in need of sunscreen lotion.
In an interview with Africa Renewal, Ms. Ero, said that the albinism situation in Africa, “is a tragedy.” She referred to the 7,000 to 10,000 people living with albinism in Malawi and thousands of others in Tanzania, Mozambique and other countries as “an endangered people”, facing a “risk of extinction if nothing is done.” Tanzanians call people living with albinism zeru,zeru, meaning “ghosts.”
Prevailing Superstitious Mindsets
Superstitious mindsets in some African countries continue to seek murdered for body parts, including infants and babies. Most of the attacks have taken place in Tanzania. Murders and attempted attacks, though in smaller numbers, have also been documented in Burundi, Kenya, Swaziland, Guinea, Nigeria, South Africa, Congo, Zambia, Namibia, Ivory Coast, and Burkina Faso.
The Converson.com conducted research and looked at media reports published between 2008 and 2011 on albinism and murders in Tanzania. It published a data set of 563 media reports in both English and Swahili from Tanzanian national newspapers.
The data showed that the Tanzanian press portrayed and explained violent attacks against persons with albinism in four ways. They were:
“When I was at primary school, people used to laugh at me, tease me – some didn’t even like to touch me, saying that if they touched me they would get this color. People used to abuse me on the road when I took the buses to school. They would run after me – crowds of kids following me – shouting ‘zeru, zeru’. (zeru, zeru, is a derogatory term).
The Conversation.com has identified the following recommendations.
There is an urgent need to address the violence faced by this vulnerable group. Public health awareness is an important first step.
Adequate health services for skin and vision disabilities should be prioritized.
Putting out messages that counter the stigma against people living with Albinism is also important, as is access to education.
Interventions must consider Albinism’ human rights. For example, putting children with albinism in camps may protect their right to life and security,but it restricts their rights to freedom of movement, and family life.
In addition, African Governments should seriously advocate against harmful practices against people living with albinism. State parties should take all appropriate measures and offer support and assistance to victims of harmful practices, including legal sanctions, education, and advocacy campaign to eliminate harmful practices perpetrated on persons with albinism, such as witchcrafts, abandonment concealment, ritual killings, etc.
One thing for sure, the people living with Albinism did not create themselves; they were created in the same way you and I were created by the God who doesn’t make a MISTAKE. Their birth process is the same as you and me! Their mothers’ carried them for nine (9) months in their wombs before giving birth to them.
Who are we – be it an individual or government to decide that they should not live because they are different? Did God ask he needs our HELP to make His decision? The Almighty God does not need the assistance of mortal humans to run his affairs. The actions of those individuals perpetuating violence against persons suffering from albinism are no different than King Leopold II of Belgium, Adolph Hitler of Germany, Napoleon Bonaparte of France, and White racists today.
In Genesis 1:31(NIV): “God saw all that he had made, and it was very good…” God himself said it was Good, NOT bad. God doesn’t create anything UGLY! So, why individuals, including governments, are killing these innocent people? In addition, 1 Thessalonians 5:22 instructs us to “Abstain from all appearance of evil.” Accordingly, the GENOCIDE against these poor innocent people must be STOPPED!
Now, take a closer look at the beautiful tapestry of the people living with Albinism provided here. The question that readily comes to mind is any of you better looking than the people living with Albinism provided in these photos? I DOUBT IT! Therefore, let the persecution and killing of people living with Albinism STOP before the wrath of God descends upon us.
As Africans, it is embarrassing to read or hear that other Africans are discriminated against due to their race. Racism is contrary to God’s plan for humanity. The divisions we face today in contemporary Western nations are due to Race, the color of one’s skin or ethnic background. And obviously, this perception is not part of God’s plan.
In the words of Maya Angelou: “We, the black people, the most displaced, the poorest, the most maligned and scourged, we had the glorious task of reclaiming the soul and saving the honor of the country. We, the most hated, must take hate into our hands and by the miracle of love, turn loathing into love. We, the most feared and apprehensive must take the fear and by love, change it into hope. We, who die daily in large and small ways, must take the demon death and turn it into life.”
A teenage albino boy has reportedly been killed and dismembered in Burundi. An albino rights group said the 15-year-old’s body was found late on Saturday, according to the AFP news agency. “The young albino was killed atrociously … his murderers cut his right leg off at the knee, his right arm and his tongue,” said Kassim Kazungu, the head of Albinos Without Borders.
Previous albino killings in the African country have been linked to people practising witchcraft. More than 20 albino people have been killed in Burundi since 2008. (iitalics added by the webmaster FVDK)
In 2016 a five-year-old albino girl was kidnapped from her home by gunmen. The child’s dismembered body was discovered shortly afterwards. (Also see my October 4, 2018 posting).
Burundi’s government has banned witch doctors who claim to perform spells and charms using albino body parts to bring good luck and wealth. But in some areas a complete albino skeleton is worth as much as $75,000 (£62,000), according to the Red Cross.
Around 500 albino people live in Burundi.
Officials believe killings are carried out by local residents who work with witch doctors in neighbouring Tanzania, where 53 albino people have been killed since 2007 for their body parts. (italics added by the webmaster FVDK).
There are around 170,000 albino people living in Tanzania.
Related article: Albino teen found dismembered in Burundi
Published: August 19, 2019 By: Agence France-Presse
NAIROBI, Kenya – A 15-year-old albino boy has been found dismembered in Burundi a week after going missing, the first such killing in the country in three years, a local albino group said Sunday.
Albinos, who have white skin and yellow hair as a result of a genetic disorder that causes the absence of pigmentation, are killed regularly in some African countries for their body parts, which are used in witchcraft rituals.
The teenager was found dead late Saturday in the northwest of the country along the Rusizi river separating Burundi from the DR Congo, not far from his home village.
“The young albino was killed atrociously… His murderers cut his right leg off at the knee, his right arm and his tongue,” said Kassim Kazungu, the head of the local association Albinos Without Borders.
More than 20 albinos have been killed in Burundi since 2008, with the last case in 2016 when a five-year-old girl was found dismembered after being taken from her home.
Kazungu said a four-year-old albino boy had been missing since October 2018 from the village of Cendajuri near the Tanzanian border, but that he had “no hope” of finding him alive.
Some experts believe the demand for albino body parts in Tanzania — where such attacks are the most prevalent — has fueled such killings in border areas.
Published: March 4, 2019, 15:12 By: Aboubakar Famau – BBC Africa, Dar es Salaam
Police in Tanzania have arrested 65 witchdoctors doctors suspected of involvement in the barbaric ritualistic killings of children in the south-west and northern part of the country.
This follows the murder of at least 10 children in Njombe region and other similar incidents in the northern Simiyu region in late January.
Forty-five witchdoctors from Simiyu, and 20 others from Njombe are being held for interrogation over the spate of heinous killings, Inspector General of Police Simon Sirro told reporters.
The police boss further said the crackdown on traditional doctors, who are the prime suspects in the ritualistic killings, was ongoing.
“I have ordered that every traditional doctor, both registered and unregistered, must be interrogated and inspected, and those who will be identified as criminals, then the law will take its course, but after that, we have also ordered the authorities to start fresh registration, but we have also requested other institutions like religious leaders and politicians to help us.”
Superstition is deep-rooted among some communities in Tanzania, who believe human body parts can bring wealth.
Albinos are among those targeted by assailants who kill them or chop off their limbs and private parts.
Further to my previous reporting on a spate of ritual murders in Tanzania – see my posting dated February 4, 2019 – more news about these heinous crimes. The Tanzanian authorities have acted swiftly, and arrested a number of businessmen suspected of involvement in the ritual killing of innocent children. The rule of law must prevail which also implies a decent and impartial trial. (Webmaster FVDK).
10 prominent businessmen arrested for ritual killing of 14 children
Published: February 4, 2019 By: Tireni Adebayo – KemiFilani News
The Speaker of the Tanzanian National Assembly, Job Ndugai, on Monday said that Tanzanian police have arrested 10 businessmen in connection with the recent killing of 10 children in the country.
Ndugai said the men were arrested in Njombe and Makambako towns.
The Speaker announced the arrest as four more children were reportedly killed in Njombe region over the weekend, bringing to 14 the number of children killed in the region over superstitious beliefs.
Parents have stopped working to enable them to escort their children to and from school, he said.
A must read. Though a very lengthy report that I reproduce here, it contains such a wealth of information on albinism, people living with albinism, their fears, their dangers, the measures taken by the Government of Tanzania, that I thought I must conserve it and present to you. I will not even try to summarize it or give some sketchy details, judge for yourself. (Webmaster FVDK)
Published: February 9, 2019 3:01AM EST By: Human Rights Watch
Many children with albinism in Tanzania share similar stories of hardship. The “temporary holding shelters” strategy introduced by the Tanzanian government in the late 2000s may have contributed to a decline in the number of physical attacks, but Human Rights Watch observed that it led to the emergence of additional challenges.
In July 2017, Human Rights Watch interviewed 13 children and young people with albinism, aged 7 to 18 years old, and 26 other people, including family members, education professionals and nongovernmental organizations in the Mwanza, Shinyanga and Simiyu regions of Tanzania. There, we found that Tanzanian government policies designed to protect children with albinism incidentally had a negative impact on their rights to family life, an adequate standard of living and inclusive education. In order to protect their privacy and shield them from potential repercussions, the names of most interviewees referred to hereafter have been changed.
While the Tanzanian government appears sensitive to these concerns, it should now intensify efforts to reinsert children with albinism into their communities and provide them with inclusive education, while continuing to investigate and prosecute those responsible for attacking children with albinism. By doing so, Tanzania has an opportunity to emerge as a strong African leader in ensuring the safety, inclusion and dignity of people with albinism, as outlined in the Regional Action Plan on Albinism in Africa, the first-ever continental strategy to address violations against people with albinism, adopted in 2017.
What Is The Best Interests of the Child Principle?
The Best Interest of the Child principle derives from the United Nations Convention on the Rights of the Child. It requires state parties to prioritize the interests of the child in any action that may impact them. This includes taking into consideration the child’s own views and desires, his identity, his need for care and development and his right to a safe family and community environment. These factors should be considered altogether and balanced against one another if in contradiction. State intervention should be based on individual assessments of the particular child whose situation requires it.
Recommendations To the Government of Tanzania
Increase public sensitization efforts aimed at dispelling deadly and discriminatory myths about albinism, notably through workshops and public service announcements on radio and television, particularly in rural and isolated communities.
Ensure that all teachers in the public education system are trained to adequately provide for the specific needs of children with albinism.
Ensure that resources are at the disposal of schools to meet the specifications needed of children with albinism, notably by providing for textbooks and exams with larger fonts and assistive devices to read the blackboard.
Pursue efforts to promote the safety of people with albinism by investigating threats and crimes against people with albinism and holding those responsible to account.
Work with parents and communities to ensure the safe and orderly reunification of children with albinism with their families, with the goal of progressively dismantling the temporary holding shelters.
Recommendations to International Donors
Support projects dedicated to sensitizing the Tanzanian public to albinism and training teachers to provide for the specific needs of children with albinism in public schools.
Support the Tanzanian government in reuniting children with albinism with their families and ensuring their return to a safe, inclusive community.
Albinism in Tanzania
Albinism is a genetic condition that causes a deficit in the biosynthesis of melanin, a pigment that colours the skin, hair and eyes. While albinism is a rare condition in Europe and North America, affecting one out of about every 17,000 to 20,000 people, it is slightly more widespread in Sub-Saharan Africa, with prevalence rates of 1 in every 5,000 to 15,000 births. Tanzania’s 2012 national census identified 16,477 people with albinism. Today, it is estimated that there are over 18,000 people with albinism in the country.
People with albinism usually have a paler, whiter appearance than their relatives. The deficit of melanin can also result in low vision and an increased vulnerability to sun’s ultra-violet radiation. Consequently, people with albinism living in Sub-Saharan African are about 1,000 times more likely to develop skin cancer than the general population.
As noted by the United Nations Independent Expert on the enjoyment of human rights by persons with albinism, “The complexity and uniqueness of the condition means that their experiences significantly and simultaneously touch on several human rights issues including, but not limited to, discrimination based on color, discrimination based on disability, special needs in terms of access to education and enjoyment of the highest standards of health, harmful traditional practices, violence including killings and ritual attacks, trade and trafficking of body parts for witchcraft purposes, infanticide and abandonment of children.”
In many parts of East Africa, people with albinism are targeted for their body parts, which some believe hold magical powers and bring good fortune. Traditional healers and “sorcerers” have over the years claimed that people with albinism are “ghosts” who never die but merely disappear. In 2009, the International Federation of the Red Cross reported that a senior police officer in Dar es Salaam, Tanzania’s economic capital said that the body of a person with albinism could fetch up to US$75,000.
Over the last decade, Under the Same Sun, a Canadian non-governmental organization working to empower people with albinism, estimates that over 200 people with albinism, many of them children, have been killed in Africa or had their body parts amputated. In Tanzania alone, the group reported that at least 76 people with albinism were killed since 2006.NGOs and local groups reported that criminals have stolen bones from the exhumed remains of people with albinism.
The last reported killing, in February 2015, took place in the region of Geita, in Northwest Tanzania, when men abducted a one-year-old baby with albinism from his mother and “hacked [him] to death.” The men were said to have hit the mother with a machete when she refused to hand over her child, an activist who was with her when she woke up at the hospital told Human Rights Watch.
Faced with increased international scrutiny at the end of the 2000s, Tanzania began to mobilize resources to fight off traffickers and protect people with albinism. Local organizations told us that since 2007, hundreds of children were removed from their families, sometimes with no consultation or consent, and placed in shelters where they were effectively isolated from society.
According to activists who spoke to Human Rights Watch, orders from the government to protect people with albinism were enforced by district commissioners, who oversee security in their respective districts.
“There is an order from the district that says that if anything happens to [a] child with albinism, local leaders would be responsible. It something happens, the whole community will be suspected,” the manager of a local organization working with people with albinism told Human Rights Watch. “Because no one wants trouble in their backyard, there was a big push from the communities to send the children to the shelters.”
The Tanzanian government also moved to combat impunity for ritual crimes, notably by investigating, arresting and prosecuting those who attack or sponsor attacks against people with albinism. In 2015, the Tanzanian government announced a ban on witchdoctors, which came out of a special joint task force between the police and the Tanzanian Albinism Society. As reported by the BBC at the time, then Home Affairs Minister Mathias Chikawe declared there would be a nationwide effort to “arrest them and take them to court” if witch doctors continued their practices. Over 200 suspects, including some allegedly involved in killings of people with albinism, were reportedly arrested by the authorities.
Ten years after the wave of killings and attacks began, these appear to have decreased because of Tanzania’s protective measures and stronger response to ritual crimes and attacks against people with albinism. The temporary holding shelters, however, remain. “The shelters were emergency, temporary solutions. But 10 years is not temporary anymore,” an activist for the rights of people with albinism told Human Rights Watch.
Under international human rights law, children with albinism have the right to live in a family environment. Local NGOs are now making efforts to reunite children and families. The Tanzanian government should do more to reunite families, to combat stigma within communities and ensure that family caregivers have the financial and social support they need to care for these children.
The government’s response should be guided by the best interests of the children involved, and balance the child’s protection and safety with the preservation of the family environment and the enjoyment of other rights. This is particularly important as the government has begun to send some children from the shelters back to their communities.
Separation from the family and movement restrictions
Most of the 13 children and young adults with albinism Human Rights Watch interviewed described how the killings and the ensuing protection measures implemented by the Tanzanian government separated them from their families.
While in many cases, separation was a decision of the parents, five children said they were ordered to go to a shelter or boarding school by government officials (police or district education officers), with no regard for their parents’ consent. Human Rights Watch was not able to confirm this assertion from their parents. Once in the shelters or special boarding schools, the children’s freedom of movement was severely curtailed on security grounds.
Marco, an 18-year-old man with albinism, described to Human Rights Watch how his father had been obliged to let him go to the shelter: “When the killings and attacks happened, the government moved me to the Buhangija temporary shelter (Shinyanga region). Police officers came home and spoke to my dad but he refused to take me to Buhangija immediately because he wanted to find out more about it first. The first time, the police left without problems. The second time, they left with me.”
Augustin, a 14-year-old teenager from Shinyanga who was attacked by criminals who cut his left forearms and fingers on his right hand when he was four-year-old, said the district education officer took him to the shelter when he was seven or eight. “He picked me up at a bus stand. At first, no one explained to me why I was being taken there. I was sad at the beginning because I missed my parents. It felt like a punishment. Now, I understand it was to protect me from bad people,” he told Human Rights Watch.
The mother of Victoria, a young woman with albinism from Shinyanga region who stayed for three years in Buhangija, confirmed that parents did not have any choice but to let their children go: “The government wrote a letter to the school Victoria was attending giving notification that children with albinism should be sent to Buhangija [shelter]. We were given a specific date and time by which she had to be there, which was two days later.”
Victoria’s father added: “When the government said we had to bring Victoria to Buhangija, I didn’t know why. There was security here…. But I had to accept the order. I don’t know what would have happened if I had refused.” 
NGOs that promote the rights of people with albinism also reported pressure by the government on local schools and the community to send children away to the shelters, by threatening to hold community leaders and members accountable if a child who remained at home was attacked. “For communities, having a child with albinism among them felt like a burden – because you have to provide protection – so the shelters were a good solution to get rid of that burden. You don’t have to respond to police enquiries if something happens,” a national advocate for the rights of people with albinism told Human Rights Watch.
In addition, parents of children with albinism and organizations working with people with albinism told Human Rights Watch that regardless of whether children had been voluntarily or involuntarily placed in shelters, once they were under the protection of the state, they were no longer allowed to go home – even for vacations – without a letter from the village chairperson, approved by the district commissioner, guaranteeing the area’s safety. An NGO worker explained the process to Human Rights Watch:
The parents [must] first get a letter from the chairperson of the village and then send it to the district commissioner. The chairperson’s letter should say that the area is safe, that we know the child with albinism is visiting the parents. Without the chairperson’s letter, the district commissioner cannot issue his own letter. Some parents complain and say that they have the right to take the children home. But they generally understand.
Severin, a 14-year-old boy with albinism, said he never went home on vacation while he lived in the shelter. “Once in Buhangija [shelter], we were told we needed a letter to be allowed to go home. My parents didn’t try to get the letter. I felt bad not to be with my family during the vacations because I missed them,” he said.
The parents of Victoria, a young woman with albinism who stayed for three years in Buhangija, who have university degrees, said it was easy to obtain such a letter from the authorities. “When the parents are bringing the letter, it assures the school that there is full security in the family and in the village [for children with albinism],” the mother said. “We wouldn’t have been allowed if we had tried to bring [our daughter] home for good. It was impossible to come out of Buhangija [shelter] without permission. There was full security.”
A representative of an international NGO sponsoring the education of children with albinism told Human Rights Watch that these restrictions also apply to children who have been moved out of shelters and into private schools under their sponsorship program.
As a result of the government’s restrictions, some children had not been home for several years, and some were no longer in contact with their family. In one case, Lucy, a 12-year-old girl with albinism, told Human Rights Watch at the time of the interview that she had not seen her mother in two years and did not know where her family was:
I was 6 years old when I got to Mitindo [shelter in Mwanza]. My mother brought me there because she saw the thieves [people attacking children with albinism] and so she took me to the [shelter]. I was left there alone by my mother and I felt sad because she said she’d come back but did not. She came back only once I went [to a private school, where I am being sponsored by an international NGO] in 2015. She came only for one day to ask who was paying my school fees and asked whether they could pay for my brothers too. I don’t know why she hasn’t come back. We don’t get to speak on the phone. I don’t have her number. So I don’t know about my mother and brothers right now.
According to representatives of local organizations working with people with albinism, another reason why some children placed in shelters no longer see their family is because their parents left no records of where they came from, and tracing the family after several years is difficult.“When some parents brought their children to the shelters, some didn’t leave any contacts and in other cases they did but the phone numbers don’t work,” a local NGO worker told Human Rights Watch. A staff member of another NGO said the temporary holding shelters had become akin to orphanages: “Parents took advantage to drop their kids there. Some children with albinism have been there for four or five years now without seeing their parents.”
The separation from family exerts a heavy emotional toll on young children with albinism. Peter, an 18-year-old man who stayed at the Buhangija for eight years, said his brother was the only one visiting him. “I didn’t want to come [to the shelter]. I was too young. I used to cry all the time. I was a child, I missed my mother, my grandmother and my sister,” he told researchers. “Only my brother would come to visit. I did speak with my mother however, maybe once a month by phone. I felt good talking to her but I missed her.”
Despite the difficulties children with albinism face in the shelters, some, including Severin, said they saw advantages in living among other people with albinism: “My parents did not come to visit at Buhangija. But it was good to be with other children with albinism because we felt we had a right to stay in the world.”
To protect children with albinism from physical attacks, a number of shelters and boarding schools have enforced drastic security measures that deprive children of their freedom of movement.
In July 2017, Human Rights Watch visited Buhangija, a former boarding school for students with disabilities transformed into a temporary holding shelter for children with albinism in 2009. At the time of the visit, 226 children were living in the shelter, out of whom 142 were children with albinism (the others were deaf or blind children attending the inclusive school located next to the shelter). At the shelter, Human Rights Watch researchers observed a barren compound made up of five dormitories surrounded by tall walls topped with barbwire. Children with albinism who attend class walk about 100 meters to the school. The rest of their free time is spent within the compound, which has no recreation space or trees to provide for shade, useful in helping people with albinism shield themselves from the sun.
“My first impression of Buhangija was that it was so difficult because we were staying in [the shelter] for the whole day and I’m a very mobile person. So I first felt very bad but as days went by, I got used to it,” Marco, an 18-year-old who left the shelter in 2017 told Human Rights Watch.
The principal of a secondary boarding school that caters to children with and without albinism in Mwanza region told Human Rights Watch that the movement of children with albinism is restricted even beyond the temporary holding shelter, and in the case of his school, because it lacks resources to adequately protect them outside the compound: “The main challenge with people with albinism is protection and safety,” he explained. “I’ve been asking since last year for one district policemen to be on site at night but there isn’t enough [district]money to do that. So, we talk to those students and discourage them from walking around alone, especially at night.”
A 15-year-old girl with albinism attending that secondary boarding school said they are not allowed to leave the dormitories: “The environment here is not good. We are not allowed to stay outside because the school doesn’t have enough security. Classes usually finish at 2:15 p.m. and we have to be in our dormitories by 2:40 p.m.”
NGOs have reported that children with albinism living in these shelters are progressively being sent back to their communities. While this is important progress, it is essential that the process of reinserting children in their communities complies with the best interests of the child principle. Authorities should ensure that the views of children and their families are taken into account, that children have access to education in their community, and that the community has protection systems in place.
Such consultations did not take place in the case of Mariam, a seven-year-old girl from Simiyu region, who was reunited with her 85-year-old grandmother. “After she was removed from Buhangija, the government forced me to take care of Mariam because her mother and father are not providing for her, “recalled the grandmother.” This happened without the government consulting me beforehand…. They just dumped the child on me.” Mariam does not attend the local school because, her grandmother said, she could not afford to buy textbooks.
Stigma and bias in the community
Eight children with albinism interviewed by Human Rights Watch recounted how they experienced stigma and bias in their communities, including name-calling.
Josefina, a seven-year-old living with her grandparents in the Shinyanga region, for example, said other children call her “Mbuliwmelu,” which means “white goat” in the local Sukuma language. “When that happens, it makes me feel sad and very angry, but I stay silent,” she said.
In the Simiyu region, the grandmother of Mariam, a seven-year-old young girl with albinism, said Mariam frequently faced similar experiences:
Most people have a negative perception of Mariam because of her color. They don’t even want to welcome Mariam in their home. If they see her, they’ll see her colour and will see that if she spends too much time in the sun she has sores. If she plays, they fear blood will come out of her. They call her “Mbulimwelu”. Mariam is always sad when they call her like that, and sometimes she locks herself in the house and starts crying. In those cases, I just leave her alone.
In some cases, parents have rejected or attacked their own children. Twelve-year-old Lucy, for instance, now lives at a private boarding school after receiving a scholarship from an international NGO. Choking on her tears, she said her mother told her that her father abandoned her prior to sending criminals to try and kill her: “My mother told me that my father refused me. I don’t want to go back [to my hometown] because it is my father who sent the thieves to get me.”
Despite efforts by the government of Tanzania and NGOs to sensitize the general public in recent years, progress remains fragile, especially in rural areas, where people with albinism continue to face stigma and the rejection of their community and, at times, their own families. This can lead to poor self-esteem among young people with albinism, and difficulties in finding work opportunities later in life. An 18-year-old man with albinism told Human Rights Watch in Shinyanga region that he thought people like him have a harder time at finding work: “My life would definitely be different if I was not a person with albinism. If you have a black skin, you have many more opportunities. You can do the physical work, whereas person with albinism have to be careful because of their skin.”
But, as the parents of four children with albinism pointed out, not all communities and families reject children with albinism. “When I had my first child with albinism, I was happy and thought this was normal. My family was happy too and if they weren’t, they didn’t let it show,” their mother said. “It is the choice of God. God is giving. We should agree with them, be close with them,” their father added.
Barriers to education
“People with albinism don’t get education,” a community organizer with albinism told Human Rights Watch. “Firstly because of their low vision. Teachers don’t know how to deal with that. Secondly because [of lack of] interaction [with others]. There is teasing in school. People with albinism face a lack of interaction with local community. People see us as bad people. They see us as people who can’t contribute because of our bad education or lack of education,” he added.
Ensuring a free, safe and dignified access to education is key to upholding the fundamental human rights of people with albinism and to combatting the stereotypes and stigma that continue to expose them to mistreatments and fatal risks.
Children with albinism face a range of barriers impeding their access to education.
Many families of children with albinism for instance are unable to enroll them in school because they lack sufficient income, or fear that having them walk to school may expose them to dangers. The grandmother of Mariam, the seven-year-old girl with albinism, said she is ready to go school but that she doesn’t have the resources to send her. “I wish for Mariam to become a doctor or a teacher. I don’t want her to be a wife. But it costs money to buy books and everything.”
Children with albinism may also face health risks at school due to their sensitivity to the sun. Laura, a 15-year-old student at a public secondary school, told Human Rights Watch that despite efforts to train teachers on the needs of children with albinism, the school still put the health of children with albinism at risk: “This school is not good. They force us to do activities in the sun. Teachers can also punish you if you say you can’t do activities in the sun. They caned me three times and it was very painful.”
In addition, children with albinism do not always get the inclusive education they should be entitled to. In that respect, the existence of the temporary holding shelters and other special boarding schools, while providing safety and an opportunity to attend classes, promotes segregation and denies children the opportunity to learn with their peers without albinism and to feel included in their communities. As 12-year-old Lucy explained to Human Rights Watch, “It was not nice to only be with children with albinism because we stayed without difference – we must mix.”
Children interviewed by Human Rights Watch also said that schools sometimes fail to provide children with albinism with appropriate accommodations for their low vision. This would include assistive devices, such as magnifiers, enlarged printed material, writing in large letters on the blackboard, and seating children with albinism in the front of the classroom.
Gloria, a 14-year-old student with albinism who wants to become an engineer and build airplanes said she had different experiences in public and private schools: “Before, I was going to a public school. I didn’t like it there because there was no good care. In class, the teachers would be writing with small letters on the blackboard. I’d ask them to make the letters bigger, but they’d say that they can’t,” she told Human Rights Watch. “[The private school] was better. They wrote with big letters on the board – it was easier for me to follow the classes and get good grades.” 
Some public schools are taking positive steps. The principal of a Mwanza region public secondary boarding school that caters to the general public as well as to several children with disabilities and children with albinism told Human Rights Watch: “There is no segregation. All students are taught together. We have many special education teachers and they are all trained by the government. I insist that children with albinism sit at the front row and that the teachers write with big letters on the blackboards and that exams and other exercises are printed with big font for them,” he said. Yet, the resources are scarce: “We get some equipment from the ministry, but not enough. We have no monoculars [to help children with albinism see the blackboard], for instance.” 
Lawrence is a shy nine-year-old boy who attends public school and his father is very proud of him. “When we took him to school for the first time, teachers were very aware of albinism, maybe they had been trained,” Charles said. “The only challenge Lawrence faces is his vision. Sometimes he has difficulties reading the blackboard [but] he gets support from the teachers and sometimes they explain or move him to the front. Lawrence does very well at school and sometimes is at the first position.”
It is important that all teachers be familiarized with the specific needs of students with albinism and that the schools be provided with adequate resources to ensure they can achieve their full educational potential. More efforts are also needed to sensitize family-members and communities about albinism, to ensure that children with albinism in Tanzania can thrive both inside and outside the classroom.
 Lekalakala, P., Khammissa, R., Kramer, B., Ayo-Yusuf, O., Lemmer, J. and Feller, L., “Oculocutaneous Albinism and Squamous Cell Carcinoma of the Skin of the Head and Neck in Sub-Saharan Africa,” Journal of Skin Cancer, August 12, 2015, https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4549604/ (accessed January 25, 2019).
 Human Rights Watch interview with Augustin (pseudonym), Tanzania, July 2017.
 Human Rights Watch interviews with A.Y. and Z.M. (pseudonym), the parents of Victoria (pseudonym), Tanzania, July 2017.
 Human Rights Watch interview with representatives of three NGOs working in this field, names withheld, Tanzania, July 2017.
 Human Rights Watch interview with community activist (pseudonym), Tanzania, July 2017.
 Human Rights Watch separate interviews with representatives of three NGOs working in this field, names withheld, Tanzania, July 2017; Severin (pseudonym), Tanzania, July 2017; and A.Y. and Z.M. (names withheld), Tanzania, July 2017.
 Human Rights Watch interview with NGO representative (pseudonym), Tanzania, July 2017.
 Human Rights Watch interview with Severin (pseudonym), Tanzania, July 2017.
 Human Rights Watch interviews with A.Y. and Z.M. (names withheld), parents of Victoria, Tanzania, July 2017.
 Human Rights Watch interview with NGO representative (pseudonym), Tanzania, July 2017.
 Human Rights Watch interview with Lucy (pseudonym), Tanzania, July 2017.
 Human Rights Watch interview with representatives of three NGOs working in this field, names withheld, Tanzania, July 2017.
 Human Rights Watch interview with a representative of one NGO working in this field (pseudonym), Tanzania, July 2017.
 Human Rights Watch interview with a representative of one NGO working in this field (pseudonym), Tanzania, July 2017.
 Human Rights Watch interview with Peter Mwanzi (pseudonym), Tanzania, July 2017.
 Human Rights Watch interview (pseudonym), Tanzania, July 2017.
 Human Rights Watch interview with Marco Ndimo (pseudonym), Tanzania, July 2017.
 Human Rights Watch interview with A.M. (pseudonym), Tanzania, July 2017.
 Human Rights Watch interview with J.P.M. (pseudonym), Tanzania, July 2017.