However, I myself could hardly believe that His Excellency the Minister was telling the truth here. I therefore concluded this post with the remark that “(…) Minister Mohwasa’s statement may be theoretically true, in the strict sense of the law, but that says nothing about the fact that ritual murder does indeed occur in Botswana.”
The murder case described below is not a clear-cut case of ritualistic murder, as the author also concludes in the last paragraph. But when a body is found ‘with parts missing’ (as the saying goes), in particular the victim’s private parts or a body part which is considered essential, rumors emerge that the cause of death is related to ‘muti’, a killing for ritualistic proposes or motives, especially given the fact that a songoma is involved.
Read the full story below. (FVDK)
Botswana: Blood, betrayal and the sangoma’s secret
Published: March 29, 2026 By: Bruce Ndlovu, Sunday News, Herald Online, Botswana
In the quiet, dust-swept lands of Gakuto, a tiny village north of Gaborone, a passer-by made a discovery that shattered Botswana’s perception of love and safety in matrimony.
In a place where cattle paths snake through scrub and silence often carries more weight than words, the unnamed passer-by stumbled upon the mutilated remains of a man whose body bore the hallmarks of a violent and deeply unsettling end.
Unknown at the time was that the dead man was a husband and father.
Whispers in Gakuto suggested that parts of the man’s body were missing. Reports later confirmed that the deceased had been buried without his tongue and private parts.
The victim was Timothy Segola, a recently retired lecturer from the University of Botswana, who had left his career with a handsome package said to be worth millions of pula.
His death unravelled into a chilling tale of love, greed, ritual and betrayal — one that drew in Zimbabwean traditional healer Stella Sibanda and gripped both Botswana and Zimbabwe.
A friend turned suspect
For years, Stella Sibanda had been a familiar figure to the Segola family — a trusted traditional doctor whose presence was woven into the rhythms of their lives. That made the allegations that followed all the more shocking.
Investigators alleged that Timothy’s wife, Malebogo Segola, conspired with Sibanda and her son, Maxwell, to spiritually subdue her husband and eventually murder him.
Sibanda was allegedly enlisted to “bewitch” Timothy, turning him into a compliant partner through a process known in Setswana as go mo hemisa.
The plan was to transform the retired academic into a “yes ma’am” husband. But somewhere between whispered incantations and shadowy intentions, the scheme spiralled into something far darker.
Timothy Segola ended up dead.
Stella Sibanda (right)
Love, money, betrayal
As investigators peeled back the layers of the case, a complex web of motives emerged.
There were claims of a clandestine affair between Malebogo and co-accused Alfred Gaseitsiwe. There were whispers of fortune, suggesting the widow stood to gain millions if Timothy died.
Sibanda herself made startling claims in court, alleging that Malebogo had long harboured intentions to kill her husband for P4,5 million.
What began as suspected ritual manipulation now appeared to be a murder conspiracy rooted in passion and profit. Timothy’s body, discovered in the open lands, bore signs of extreme violence.
Community accounts spoke of missing body parts, fuelling speculation of ritual elements. Reports from the popular Botswana podcast “Case by Case” claimed Sibanda performed a cleansing ritual on her co-accused after the murder, attempting to spiritually wash away blood that could not be unseen.
The fall and the flight
Arrested alongside her co-accused in July 2025, Sibanda’s troubles mounted quickly.
In court, she cut a subdued figure, speaking of children left behind. But the courts showed little sympathy. Her bids for freedom were rejected at every level — from the Magistrate’s Court to the High Court and even Botswana’s Court of Appeal.
State prosecutor Ms Seeletso Ookeditse remarked.
“One can imagine the amount of time the accused persons had to cover their tracks. We therefore need time to investigate, as there is likelihood of evidence being tampered with. It would not be in the best interest of justice for the accused persons to be released on bail.”
After repeated rejections, Sibanda took matters into her own hands. On 4 February she became the first woman in recent memory to escape from Gaborone Women’s Prison, a facility long considered secure.
The escape sent shockwaves through Botswana’s security establishment and triggered a nationwide manhunt. The last woman to escape prison had been another Zimbabwean back in 2004.
Her freedom was fleeting
In the early hours of a Thursday morning, in Gaborone’s Block 3, Sibanda was recaptured. Authorities praised citizen cooperation and promised tighter security measures.
The Botswana Prison Service said: “Prisoner Stella Sibanda, aged 50, who escaped from Gaborone Women’s Prison on February 4, has been recaptured at Gaborone Block 3. We extend our appreciation to members of the public and law enforcement agencies who worked tirelessly to ensure her recapture. Measures are being strengthened to prevent similar incidents in the future and the safety and security of the public remain our top priority.”
Now, Sibanda faces not only charges of murder — a capital offence under Section 203 of Botswana’s Penal Code, punishable by death by hanging — but also additional charges for her escape.
A story that refuses to rest
Before the saga, Sibanda had embraced modern platforms, advertising her services on social media.
With a cow’s tail (itshoba) and clay pots before her, she presented herself as the epitome of the modern traditional healer on TikTok. Among her followers were the Segola family, for whom the betrayal cuts deepest.
For Sibanda, the journey from healer to accused fugitive reads like a cautionary tale of how quickly the line between the spiritual and the sinister can blur.
For those watching, the case lingers — unresolved, unsettling and steeped in questions that refuse to rest. Was this a crime of passion? A plot driven by greed? Or something darker, rooted in beliefs that thrive in the shadows? Sibanda and her co-accused are set to return to court soon, as Botswana’s justice system prepares to untangle truth from rumour.
Superstition is the common denominator of both ritual murder and belief in witchcraft. Both phenomena are likely to occur in all countries in Sub-Saharan Africa.
In the past, I have extensively discussed (accusations of) witchcraft here, citing cases in a large number of SSA countries: Angola, DRC, Ghana, Ivory Coast, Kenya, Liberia, Nigeria, Tanzania, South Africa, Zambia and Zimbabwe. The fact that not all SSA countries are mentioned on this site is more a result of underreporting than of the phenomenon not occurring in the SSA countries not mentioned.
The article below is a worthwhile report on the causes and consequences of accusations of witchcraft in Ghana: worth reading but painful to read about what people can do to each other. The most vulnerable in society are often the victims: vulnerable, elderly women and young children. I am reminded of the sad case of the 90-year-old woman who was lynched in Ghana in 2000, accused of witchcraft (also mentioned by the author in the article below). Unfortunately, there are many more cases, some of which, as mentioned, are reported on this site. Terrible.
The author of the article below, Claire Thomas, an award-winning Welsh photojournalist and fine-art photographer, is to be commended for her thorough research into witchcraft in Ghana and the resulting reporting. Yesterday, I highlighted Leo Igwe’s excellent work in this area. These abuses (read: crimes) can never be given enough attention, and never enough action to eradicate them forever. (webmaster FVDK)
The women banished as witches in West Africa
Claire Thomas reports on the women banished from their communities after being accused of being witches
Published: February 13, 2026 By: Claire Thomas – Geographical, U.K.
In a remote part of West Africa, centuries-old superstitions continue to condemn women accused of witchcraft to exile. A landmark bill offers hope — but can justice overcome belief?
Report and photographs by Claire Thomas
From ghouls and goblins to fairies and ogres, mythical creatures have long stirred the imaginations of children. Tales of wizards and witches – one often symbolising wisdom and power, the other evil and danger – remain especially enduring, kept alive through books, films and folklore. But in northern Ghana, witches aren’t confined to fairy tales. Belief in witchcraft remains widespread and deeply entrenched there, with devastating consequences, particularly for women.
This belief can be deadly. In July 2020, 90-year-old Akua Denteh was brutally lynched in a public market after being accused of witchcraft. Her killing, filmed and widely circulated, shocked the nation and galvanised calls for legal reform. Her death became a symbol of the deadly intersection of superstition and gender-based violence.
To be accused of witchcraft in Ghana is to face exile, persecution and even death. These accusations – often directed at older, vulnerable women – can be triggered by personal misfortunes: the death of a relative, failed crops, illness or jealousy over a woman’s independence. Even a child’s success at school can spark suspicions of a mother’s spell. For those deemed guilty, banishment to one of northern Ghana’s six so-called ‘witch camps’ is often the only means of survival.
I first visited the Gambaga ‘witch camp’, located in Ghana’s North East Region, in 2008, and returned in 2012. There, I witnessed first-hand the stark realities the women endure. While interviewing one elderly woman, I asked if she believed she was a witch. Before she could respond, my translator, who was related to the local chief, interjected: ‘Of course she’s a witch. Why else would she be here?’ The question was never translated. Her answer was lost – her voice dismissed before it could even be heard.
The settlement – a cluster of round mud huts with thatched roofs in Ghana’s semi-arid savannah – offers fragile protection: safety from attack, but no escape from the stigma of being branded a witch.
Matis Awola, a widow in her late 50s, sits outside her hut in Gambaga to which she was banished after a man claimed to have seen her in a dream
Accusations often lead to a traditional ‘trial’ – a ritual involving the slaughter of a chicken or guinea fowl, with the manner of its death interpreted as spiritual evidence. But in many cases, the accusation alone is enough to seal a woman’s fate. Regardless of the ritual’s outcome, she may be cast out by her community, her judgment delivered not by spirits, but by neighbours.
When I returned to northern Ghana in May 2025, I met Matis Awola, a widow who had been banished from her home just a month earlier. For her, a man’s dream became a living nightmare.
‘A man saw me in a dream and the next day I was accused of being a witch,’ she tells me. ‘I went to the bush and wanted to kill myself.’
In April 2025, her son brought her to Gambaga, where she now lives in a tiny, windowless hut among about 80 other accused women. She survives by working on a local farm in exchange for food, clinging to the hope that she might one day return to her family.
Life in the camps is marked by relentless hardship. The women live in poverty and bear the burden of societal rejection, often ostracised even by their own families. They sleep on dirt floors in makeshift huts, relying on sparse donations from NGOs, churches or well-wishers. Access to clean water, healthcare and food is unreliable. Children who accompany their mothers or grandmothers are often bullied in school or pulled into street work, stigmatised as ‘witches’ children’.
Bachalbanueya has spent more than 40 years in exile. Now in her 80s, she sits quietly outside her crumbling mud-brick hut. She was banished after her husband’s co-wife accused her of witchcraft following his death – grief weaponised into a lifetime of isolation.
‘She had no children of her own,’ explains Reverend Gladys Lariba Mahama, a Presbyterian minister who has supported the women of Gambaga camp since 1997. ‘Whenever a child of the co-wife fell sick, they [the family] attributed it to her. Later, she was accused of causing the death of one of them, and she was brought to Gambaga.’
Stories like hers are tragically common. ‘It is violence against women – a demonisation of women,’ says Professor John Azumah, executive director of the Sanneh Institute in Accra, which has long supported survivors and is part of a coalition pushing for legal reform.
Even in Western usage, the term ‘witch hunt’ reflects long-standing cultural beliefs that associate witches with evil, and overwhelmingly with women. While men can also be accused, accusations most often target women. Witchcraft itself isn’t always seen as evil, Azumah explains, but when it’s believed to reside in a woman, it becomes feared and condemned. Male witches, by contrast, are often thought to use their powers for good.
Most of the women banished to camps are among society’s most vulnerable. ‘These women are the poorest of the poor,’ says Azumah. ‘They have no child or relatives well-off enough to speak for them – that’s why they’re languishing there. Women with educated children – those children get their mothers out. But these women have no-one. They are truly the voiceless.’
The women gather at the Community Centre in Gambaga
Lamnatu Adam, executive director of Songtaba, a women’s rights organisation in northern Ghana, echoes this view. ‘When men are spiritually strong, it’s said they use their power to protect the community and family,’ she says. ‘But when women are thought to be spiritually strong, it’s said they use it to cause harm, illness and disaster.’
As a result, women – particularly older women – disproportionately bear the burden of accusation and exile. ‘About 90 per cent of the women who are accused are over 60 years old and without education,’ says Adam. ‘They are very poor. Most don’t have children, and about 80 per cent are widows.’
Azumah traces the pattern of accusations to a blend of spiritual belief and calculated social exclusion. ‘It’s the oldest conspiracy theory of humankind,’ he says. ‘And it is a form of misogyny.’ Even a woman’s success, such as a bountiful harvest, can provoke jealousy. ‘They accuse her just to get her out of the community, then they take over her land.’
Sometimes, the danger comes from within the family. ‘Young men may genuinely believe their mothers are sabotaging their lives,’ he adds. ‘They truly believe it.’ In the end, he says, it’s scapegoating, ‘a conspiracy theory that has been used – and still is’.
Refuge or prison?
There are now around six unofficial ‘witch camps’ remaining in northern Ghana, situated near remote villages such as Gambaga, Kpatinga, Gnani and Kukuo. While these settlements may offer refuge from immediate danger, they also stand as stark reminders of social exclusion and the unresolved injustice the women continue to face.
As Professor Azumah puts it: ‘The camps are neither a refuge nor a prison, they are something in between.’
There are no fences or gates, yet most women don’t feel free to leave. Many believe that returning home would bring illness, misfortune or even death. Some were violently attacked before fleeing; others were quietly cast out by relatives seeking to rid the family of perceived spiritual danger.
‘There are no physical barriers keeping the women inside,’ says Professor Azumah. ‘But cultural and psychological ones are deeply entrenched. The women are made to believe that if they leave the camp, the spirits will kill them.’
Fusheina, a widow and mother of five, has lived in the Gnani camp in Ghana’s Northern Region for the past six years. She was accused of witchcraft by the chief of her village after the sudden death of her nephew. Expelled immediately, she now lives alone. ‘I’m not happy because my children are not with me,’ she says sorrowfully. ‘I just want to go home.’ But returning is not an option – she fears the villagers would harm her.
Life in the camp is extremely difficult, Fusheina adds. ‘There is no work. We don’t have a farm here, so we have no way of earning money.’ She hasn’t seen her children in more than two years.
While witchcraft accusations are common across Ghana, and many other countries, the practice of banishing women to isolated camps is less prevalent. ‘[Belief in] witchcraft is not just a Ghanaian thing,’ explains Professor Azumah. ‘It’s very strong in Nigeria, in East Africa, Tanzania, South Africa. What is unique about Ghana is the camps in the north.’
Despite being established to provide a place of refuge for vulnerable women, there are reports of exploitation and abuse within the camps. ‘I don’t call it a refuge,’ stresses Professor Azumah. ‘These are places of exploitation – the women there are exploited. Some of them are sexually abused, physically molested.’
Some women are forced to work without pay, fetching water or farming for community leaders and priests. There are credible reports of sexual abuse, and in at least one documented case, a priest fathered children with multiple women in a camp, according to Professor Azumah.
‘People are making money out of it,’ he adds. ‘It has become an industry – it is a huge business for people there. The women are used for free labour by the community leaders in the rainy season – they make them go and cultivate their farms. They do all the work manually and all they get is whatever food they can give them there to eat that day to do the work, that’s all. They are not paid anything.’
Even humanitarian aid doesn’t always reach its intended recipients. Community leaders – who often control the camps – have been accused of diverting food and money for personal use.
Chief of Gnani village, Mohammed Abdulai, in talks with Lamnatu Adam, of Songtaba, a women’s rights advocacy group
‘These are not safe havens,’ says Azumah. ‘They are places where society has abandoned its most vulnerable.’
In Gambaga, the Presbyterian Church has worked for decades to help restore dignity and agency, says Reverend Gladys Lariba Mahama. ‘In the past, when women were banished, no-one asked about them,’ she says. ‘But because of the church’s intervention, people now know them, and the whole world knows their story.’
‘This place [Gambaga camp] was established out of love and sympathy,’ she continues. Referring to the camp as a ‘home’, Reverend Gladys explains that it was founded decades ago when a local religious leader intervened to protect women accused of witchcraft. ‘Whenever they were accused, they would send them to the execution field to kill them. So this man – he was the imam of Gambaga – pleaded that they come here instead.’
Since the early 1960s, the Presbyterian Church of Ghana has supported the women by providing food, second-hand clothing and helping to repair their modest homes. ‘Around 1994, the church saw that they could do more,’ explains Reverend Gladys. ‘So they came up with a proposal – the main purpose was to reintegrate the women into their original communities, ensure their health needs are met, send their children to school and make life more comfortable for them here.’
The women of Gambaga camp clearly trust Reverend Gladys. As she moves through the settlement she greets the women by name, exchanging warm smiles and translating their stories with care.
‘We are here every morning,’ she tells me as an elderly woman approaches her with a gentle smile and a handshake. ‘We’re working hard now on the reintegration programme. Many women travel home to visit and return. Some of their family members even come here to see them.’
Still, stigma remains. For most of the women, their families refuse to visit.
Gambaga’s central location – at the heart of the village rather than tucked away – offers a greater degree of community integration. ‘They’re well integrated into Gambaga and the surrounding communities,’ says Reverend Gladys. ‘Sometimes, because of the humiliation and trauma they’ve endured, when you ask the women if they want to go home, some will say no.’
The cost of going home
Reintegration comes at a cost – both symbolic and financial. For the few women who eventually return, sometimes years or even decades after being accused, the process depends on a traditional ‘cleansing’ ritual intended to absolve them of alleged witchcraft. Performed by spiritual leaders, it typically involves the slaughter of a ram and a chicken, and can cost more than 1,000 Ghanaian cedis (around US$100).
But even with support, reintegration is far from straightforward. In many cases, no amount of spiritual absolution or mediation is enough to convince families or communities to accept a woman back. ‘Most of the communities say even the exorcism – we don’t believe in it, because once a witch, forever a witch,’ says Professor Azumah. ‘They [the communities] believe in the diagnosis, but not the cure. When the same priest declares a woman a witch, they believe him. But when he says, “I can perform a ritual to free her of the spirit,” they don’t believe that part.’
In Gambaga, the church often steps in. ‘When a woman wants to try to return home, we work on it,’ says Reverend Gladys. ‘But first she has to go through purification.’
For Ama Somani, a mother of eight, the church’s support changed everything. ‘I wanted death because it was too painful,’ she says, recalling her exile. She had been accused by her niece, who blamed her for a mysterious illness. A traditional ritual involving the slaughter of a guinea fowl found her guilty. With no one to defend her – her husband, a landlord in their community, remained absent – Ama spent four years in Gambaga, isolated and uncertain.
In April 2025, with help from the Presbyterian Church, she was finally reintegrated into her extended family in a nearby village. The church provided food rations and negotiated her return. Life remains difficult, she says, but she is overjoyed to be reunited with her children and loved ones.
Alongside the church, Professor Azumah and the Sanneh Institute, together with NGOs and human rights advocates, have worked tirelessly to reintegrate accused women across northern Ghana.
‘Sometimes the accuser has died, or the situation in the village has changed, and the woman can safely return,’ explains Azumah. ‘Sometimes the community or family regrets the accusation. They admit it came from jealousy or envy. They want the woman to come back. But first, she has to pay what I call the “discharge fee” – the cost of rituals to release her.’
These rituals, he adds, are what keep many women trapped. ‘Most can’t afford them. So even when they could return safely, they’re stuck because they can’t pay for the ceremony that would set them free.’ In some cases, as NGOs have stepped in to help, community leaders have raised prices, hoping donors will cover the costs. ‘They’ve inflated the fees astronomically,’ says Azumah. ‘And so, the cycle continues.’
Calling on Ghana’s president to sign the Anti-Witchcraft Bill during a Mother’s Day event at the Gnani camp
Despite these obstacles, organisations such as ActionAid Ghana and Songtaba have helped reintegrate hundreds of women. ‘Overall, we’ve reintegrated not less than 600 people into their communities over the past 15 years,’ says Esther Boateng, ActionAid Ghana’s regional manager for the Northern, Northeast and Savannah regions. ‘We identify their home communities, engage families and involve the entire community – the same community that accused them.’
In 2014, ActionAid worked with the Ministry of Gender to shut down the Bonyasi camp in the Central Gonja District after successfully reintegrating all of its residents. ‘We had to ensure their safety, so we combined community sensitisation, radio education and events like Mother’s Day celebrations to build acceptance,’ says Boateng. ‘We even built houses for some women returning home. It was a fully integrated programme, and today, Bonyasi camp no longer exists.’
Spirits, sickness and superstition
The persistence of witchcraft accusations in Ghana can’t be understood without acknowledging the deep-rooted belief in spirits, possession and supernatural causality – beliefs that shape how many Ghanaians interpret illness, misfortune and conflict.
During a visit to the stilt village of Nzulezu in Ghana’s Western Region in 2012, I witnessed just how deeply these convictions are held. One night, the wooden platform beneath me shuddered, waking me from sleep. Under a moonlit sky, I stepped outside the homestay hut and onto the creaking boardwalk. Across the water, silhouetted figures had gathered. Women wailed and chanted, a plume of smoke rising among them. A small child, wrapped in a blanket, was being passed gently from one person to another.
Curious and concerned, I asked what was happening. I was told the child had been possessed by an evil spirit.
Later, a man approached and asked if I could help. Unsure what to say, I suggested we take the child to the hospital to be tested for malaria. ‘No, no,’ he replied, shaking his head. ‘We need to take out the evil spirit.’ The ritual continued through the night.
Wuriche Bajimoin prepares dawadawa, a traditional West African seasoning made from locust bean seeds, in Gambaga camp
The next morning, I saw a relative of the boy and asked how he was doing. With a broad smile of relief, the man said, ‘He’s much better.’ I asked what had been wrong with him. ‘Malaria!’ he answered.
This brief encounter has stayed with me for years. It revealed how central spiritual explanations are to daily life, and how illness and affliction are often viewed through a supernatural lens. In that context, it becomes easier to understand how, in moments of unexplained tragedy or fear, suspicion turns towards someone believed to possess malevolent power. Often, that someone is an older woman without protection.
Belief in witchcraft is very strong, Professor Azumah tells me. ‘Medical doctors believe it; police officers believe it. Even judges believe it.’
Hope, and a way forward
What has struck me most on each visit to the camps of northern Ghana is the remarkable resilience of the women who live there. Despite the extreme hardship and the isolation of exile – not just from society, but often from their own families – the women maintain a quiet strength. Even in the face of rejection and poverty, the joyful spirit so beautifully woven into Ghanaian culture endures. ‘Happiness is free,’ one woman told me with a smile.
Now, for the first time in years, there is a glimmer of hope. In March 2025, Ghana’s parliament reintroduced a landmark piece of legislation: the Anti-Witchcraft Bill. If passed, it would outlaw the naming or accusing of someone as a witch, criminalise the spiritual consultations that often lead to accusations, hold ritual practitioners legally accountable and empower police and social workers to intervene. Crucially, it also lays the groundwork for reintegration programmes to support survivors returning to society.
The bill had previously passed parliament in July 2023 as an amendment to the Criminal Offences Act, 1960, but Ghana’s former president refused to sign it into law. Reintroduced under a new administration, the bill is now scheduled for debate – what campaigners describe as a final, pivotal opportunity for change.
According to the bill, its primary objective is ‘to address the unfortunate beliefs and thinking in some communities that make Madam Akua Denteh’s case possible’. Her brutal murder in 2020 sparked national outrage and galvanised public support for reform.
The bill acknowledges that belief in witchcraft is not unique to Ghana. It cites England’s 1735 Witchcraft Act, which criminalised accusing someone of magical powers, and underscores the importance of public education and cultural transformation. ‘Now witchcraft isn’t illegal in the UK, but the level of enlightenment is such that witchcraft is generally viewed with amusement, if not ridicule.’
An exiled young woman in Gambaga camp
Civil society organisations, including ActionAid Ghana, Songtaba and the Sanneh Institute, have long advocated for these reforms, leading public awareness campaigns and pushing for legal protection of accused women. Amnesty International has also urged parliament to pass the bill without delay, warning that continued inaction leaves hundreds of women at risk of violence and abuse.
While many are hopeful that the current president will sign the bill if passed again, doubts persist. ‘It’s not a vote winner,’ says Professor Azumah.
Even after the widespread condemnation that followed Akua Denteh’s murder, resistance to reform remains entrenched. ‘We have our own conspiracy theories,’ Azumah says in response to the previous president’s refusal to sign the bill. ‘We believe there are powerful religious figures and some chiefs working behind the scenes to block it.’
Those fears haven’t disappeared. ‘That’s our concern with the current president, too,’ he continues. ‘If the bill is passed again and those chiefs and religious leaders start to pressure him behind closed doors, we might never even know. Politicians want votes. And they fear that pushing this through could hurt them in the next election.’
Among advocates, there is cautious optimism. Passing the bill is only the beginning. Real change will require coordinated implementation, sustained funding and a long-term commitment from both the government and civil society.
A child at the Gambaga camp. Children often accompany their mother or grandmothers into exile and are vulnerable to exploitation, with some reports of sexual abuse. They also face stigma and bullying at school, leading many to drop out
Even the bill itself acknowledges these challenges: ‘Legislation on such a subject may not immediately eliminate the problem, but it provides an awareness and a deterrent, which, if handled with the requisite public education and sensitisation, can eradicate the practice.’
‘I think the passage of the legislation will significantly reduce the accusations,’ says Professor Azumah. ‘And over time, it will die out.’
‘The accusation is the beginning of everything,’ he adds. ‘If we stop it at the source, we can begin to address the issue. We’re not going to relent. We will keep pushing until this bill becomes law.’
A nation at a crossroads
Ghana now stands at a crossroads. The debate over the Anti-Witchcraft Bill is not only about superstition, but also about women’s rights, state responsibility and the power of law to reshape cultural norms.
For survivors like Bachalbanueya, the bill may come too late to restore what was lost. But whether Ghana chooses to act now, or allows fear and silence to prevail, will determine not only the fate of women like her, but the moral direction of the nation itself.
Ritual murder – locally known as ‘muti murder’ – is not uncommon in Zimbabwe although it remains an exceptional crime that we must reject, combat and punish. The last time I posted on murder for ritualistic purposes in this Southern African country was on July 6 this year.
I take here a brief, superficial look at a number of reported and suspected or cases of ritual murder in Zimbabwe which have been reported in the current year, 2025, and in 2024 – with the important disclaimer that I do not claim to present an exhaustive list of reported muti murder cases, and underlining that many ritual murders go unnoticed.
In this post I do not include the original article(s), which is my usual procedure (for fear of losing the source in cyberspace). This time I take the risk… I apologize in advance for any inconvenience this may cause to the reader.
Before presenting you aforementioned list, I wish to share with you a succinct but very correct description of ‘ritual murder; thanking Lovemore Muzira of Pendula News, Zimbabwe for the quote:
‘Ritual killings are premeditated murders carried out on the belief that human body parts hold supernatural powers.’ Unquote.
Journalist Lovemore Muzira is a regular contributor to Pindula News with a background in Political Science and International Relations and has written most of the articles referred to below. He is to be commended for drawing our attention to this plague – murdering for ritualistic purposes, which are a serous human rights violation and cause fear and sadness.
The reader is reminded of the Makore ritual murder case: 7-year old Tapiwa Makore was murdered by his uncle and an accomplice for ritualistic purposes. His cruel death in 2020 shocked the nation and the high-profile muti murder of the young boy was leading headlines in newspapers for many years, 2020-2025. I also covered the tragic murder case and following trial on this site. Unfortunately, ritual murderers learn little from the punishment imposed on the murderers: ultimately they were sentenced to life imprisonment.
Warning: some of the following articles contain graphic details which may disturb the reader.
On a recent suspected case of ritual murder, in Norton, Zimbabwe, Lovemore Muzira reported:
Decomposing Body Of Missing Chitungwiza Teacher Found In Gutu Published: October 8, 2024 By: Lovemore Muzira – Pendula News, Zimbabwe Parts of the decomposing body of Stella Mushangidze Chidzenga, a Chitungwiza teacher were recently found in Gutu, Masvingo Province.
Warning: the following post contains graphic details which may upset readers.
Unbelievable. It is incredible. Within a week I receive reports of ritual killings in Eswatini, Nigeria (Enugu and Kwara states), South Africa, Uganda and Zimbabwe. I fear the reported cases are only the tip of the iceberg as many ritual murders – called muthi murders in Southern Africa, and money rituals in Nigeria and Ghana – go unnoticed. People simply disappear in many African states and they are never heard from again. ‘Dissolved in thin air.’
In Zimbabwe, a baby boy was found dead, murdered. The body of the eight weeks old victim was found with parts missing: his nose and right cheek were ripped off. Police are investigating the murder as a suspected ritual killing.
Masvingo is the capital of Masvingo Province and located in southeastern Zimbabwe. A gruesome crime was averted, it could have cost an innocent 10-year-old boy his life.
Happily the boy escaped unharmed but the warning is clear: be vigilant. Moreover, there is an obvious need to educate people, especially young people, not to be believe in money rituals. It is sad that four years after the Tapiwa Makore case which shocked the entire nation still people believe that one can get rich quick by performing ritualistic acts including murder. (FVDK).
Screenshot from post on X (formerly Twitter) by @MasvingoMedia
Masvingo student kidnaps neighbour’s 10-year-old son to sell his head for rituals
Screenshot from post on X (formerly Twitter) by @MasvingoMedia
In a disturbing event that underscores the need for parents to be cautious about whom they trust with their children, an 18-year-old student from Masvingo disappeared with his 10-year-old neighbour for three days.
The 18-year-old who is a Form 4 student at Vision Academy in Masvingo confessed that he had kidnapped his neighbour’s 10-year-old son to take him to Chipinge. He alleges that he had clients in Chipinge who were eagerly waiting to use the 10-year-old boy, only identified as Tawana for money rituals.
The 18-year-old, identified as Peter, admitted during a police interrogation that he had planned to take the boy, named Tawana, to clients in Chipinge who had requested the child’s head for a ritual.
“Pandakatora mwana uyu vanga vanditi tsvaga musoro uuye nawo,” Peter says before Tawana’s grandmother wails uncontrollably in the background.
A Mother’s Despair and Warnings Ignored
Tawana’s mother, who is recording the video, angrily asks Peter if he really took her son intending to have him sacrificed for money rituals.
“Saka waida kuenda kunochekeresa mwana wangu here iwe? Nhaiwe Peter iwe? Waida kunochekeresa mwana? Ndozvawaida kunoita nhaiwe Peter? Waida kunochekeresa Tawana? hausvodi nhaiwe? Akakutadzirei? Takakutadzirei isu? Hezvo! Zvaunoshura!,” Tawana’s mother asks in shock and disbelief.
Tawana’s mother also reprimanded her son for ignoring previous warnings about befriending someone Peter’s age.
“Tawana hanty ukunzwa shamwari yako iyi? Yawaigara uchipiwa warning kuti usatamba ne dhara iro. Chiona zvaraida kuita dhara rako raida kunokuurayisa iri,” she adds before the video abruptly ends.
Watch: Masvingo Teen Confesses to Sinister Plot
Attempts to reach Masvingo Provincial police spokesperson Inspector Kudakwashe Dhewa for comment were unsuccessful at the time of writing. You can watch the Form 4 student from Masvingo confessing to kidnapping his neighbour’s son for ritual purposes below:
An 18 year old form 4 student at Vision Academy in Msv confessing that he disapeared with a 10 yr old neighbour for 3 days intending to go with him to Chipinge were his clients were waiting for the minor’ head for ritual purposes. pic.twitter.com/avQpNbchjx
In light of the countless reported cases of suspected and proven cases of ritualistic murders in Zimbabwe and of my previous post ‘Staggering number of ritual killings in Zimbabwe‘ of February 5 this year, the cry to take a stand against these ritual killings is not surprising and absolutely justified. I absolutely support this cry. The article was published by The Chronicle, a Zimbabwean online-newspaper, earlier the week.
I wholeheartedly recommend reading the article and fully support he author (authors?) plea.
The article merits widespread distribution and attention. For these reasons I reproduce it on the present site – below – though unfortunately the screenshots I took from the protected original article are not very reader-friendly. The interested reader is advised to use the link to the original article (under ‘Source’ below).
As explained elsewhere, my experience of many years of reading and archiving articles and reposts on ritualistic murders in Africa has taught me that many internet articles disappear in cyberspace after an indefinite periode of time. Hence I decided to copy and store them for the benefit of future researchers and interested readers. Of course, with apologies to the authors and publishers of the articles concerned. That’s why I always include in my posts a link to the original article giving credit to the source. (webmaster FVDK)
A cry from Zimbabwe: Time to take a stand against ritual killings
Reportedly, there are 62 murderers on the death row in Zimbabwe. If the Death Abolition Bill will be passed, their death penalty will be commuted to life in prison.
Last month Zimbabwe’s President Emmerson Mnangagwa’s declared an amnesty by announcing his decision to commute the death sentences of prisoners at Zimbabwe’s maximum prisons to life imprisonment.
The last time that the death penalty was executed in Zimbabwe was in 2005. (FVDK)
Public hearing dates set for Death Penalty Abolition Bill, week after Mnangagwa “saves” prisoners on roll
Published: May 3, 2024 By: Leopold Muntende
ZIMBABWEANS will, between May 6 and 10, be given an opportunity to share their views on the Death Penalty Abolition Bill in public hearings to be held across the country’s ten provinces.
Although independent of his decision, the hearings follow President Emmerson Mnangagwa’s recent decision to commute the death sentences of prisoners at Zimbabwe’s maximum prisons to life imprisonment in an amnesty announced last month.
According to the government, 62 people were on death row.
In February, Cabinet approved the principles to the Death Penalty Abolition Bill that seek to abolish capital punishment.
Committee on Human Rights have jointly announced a series of public hearings to discuss the death penalty,” said Parliament.
“These hearings aim to engage stakeholders, gather perspectives and guide potential legal reforms regarding three Bills currently before Parliament.”
Although Zimbabwe’s last execution was in 2005, the death sentence has, however, continued to be passed.
The Zimbabwean constitution allows for imposition of the death penalty in cases involving murder committed under aggravating circumstances and only on men between 21 and 70 years of age.
Cabinet’s decision to approve the principles of the Bill provoked discussions online with some arguing capital punishment must be maintained while citing cases such as that of Tapiwa Makore (7) whose head was hacked off by his uncle (Tapiwa Makore Snr) in a ritual killing that shocked the country in 2020.
Human rights organisations such as Amnesty International however declared the move progressive: “Zimbabwe has taken the right step towards ending this abhorrent and inhuman form of punishment that has no place in our world.”
The public hearings will also discuss the Criminal Law Amendment (Protection of Children and Young Persons) Bill “which aims to bring the law on sexual offences against minors into line with the Constitution” and the Administration of Estates Amendment Bill, “which seeks to restructure the office of the Master of the High Court.”
The schedule is copied below;
Team A:
Dates: From May 6 to May 10, 2024
Locations:
May 6, 2024: Kadoma Rimuka Hall
May 7, 2024: Gweru Mkoba Hall
May 8, 2024: Bulawayo Selborne Hotel
May 9, 2024: Lupane Community Hall
May 10, 2024: Filabusi Avoka
Team B:
Locations:
May 6, 2924: Tendai Hall, Bindura
May 7, 2024: Stodart Hall, Mbare
May 8, 2024: Mbuya Nehanda Hall, Marondera
May 9, 2024: Dangamvura Beit Hall
May 10, 2024: Masvingo Civic Center Hall, Masvingo
The following article (posted below) is not about a ritual killing. It is, however, linked to a basic ingredient of a ritualistic act: the belief in the supernatural.
One may argue that there’s nothing against believing in the (power of the) supernatural, in the sense that supernatural stands for (something) caused by forces that cannot be explained by science. However, it is more than a philosophical question what the difference is between religion and superstition.
Be that as it may, generally speaking, ghosts and evil spirits are considered being supernatural.
This is what the following story is about. It happened in Chitungwiza, a village in Zimbabwe. Reportedly, a ghost was spotted in a school in said village after which the children panicked and ran away causing a stampede in which one child perished.
To conclude this introduction, it’s interesting to note that the article mentions that: ‘Cases of suspected satanism in Zimbabwe’s schools are common (….)’ (FVDK)
‘Ghost’ Sparks Stampede At A School In Chitungwiza
Published: February 13, 2024 By: Pindula News, Zimbabwe
A Grade Four learner at Mberi Primary School in Zengeza, Chitungwiza was injured as the children were fleeing from what they thought was a “ghost”.
The object, which learners claim was in the form of a woman, was allegedly spotted seated on the table.
Learners from Grade 4 Yellow ran away in terror and one of the learners ended up being taken to a clinic after she was injured in the stampede.
According to H-Metro, parents and guardians gathered to collect their children, with one parent being arrested when police intervened. Said one parent:
There should be something frightening our children at school. (….) They were disturbed after a shadow-like image, in the form of a woman, was spotted seated on the table forcing both the teacher and children to flee from the classroom.
Nothing was seen after other teachers and students gathered to see where the shadowy figure was spotted. (….) We strongly suspect that one of the staff members dabbles in Satanism.
Officials from the Ministry of Primary and Secondary Education were informed and district education officials, led by one only identified as Kureva, visited the school. Said Kureva:
We came to collect information about the case and we are yet to compile a report and submit it to the authorities.
I am not in a position to comment, it is best to check with the Ministry later after we submit our report.
Cases of suspected Satanism in Zimbabwe’s schools are common and authorities have seemingly failed to find a lasting solution to prevent the disruption of lessons by such occurrences.
Before starting to read the first article presented below, readers should prepare themselves that they’re going to read a weird story. The author recounts a number of murder cases including ritual murders (often committed in a far past, the oldest murder cited was committed nearly 60 years ago) with a dead victim fighting from the grave – hence the article’s title. You will better understand what this means once reading the article’s details.
However, in the first two paragraphs the author mentions the overall number of murder cases (reported, committed, solved, murder trials) committed in Zimbabwe in 2021, 2022 and 2023, specified by province.
According to the Zimbabwe National Statistics Agency at least 40 percent of the 3600 murder cases documented in 2022 were alleged ritual killings.(italics added by the webmaster FVDK).
If true (there is no reason to disbelieve the Statistics Agency but nevertheless I wonder whether there’s a typo here and I will verify the numbers reported) this means nearly 1500 ritual murder cases in 2022 alone!
A quick calculation points out that this means a monthly average of 120 ritually murdered victims, i.e. 4 ritual murders a day. This is very high given the overall population of Zimbabwe, about 16 million people, and it contrasts sharply with another statement of the author.
The author continues: “So widespread are incidents of ritual killing that in recent times barely a fortnight passes without the Zimbabwean media reporting on the heinous act in its various ghastly shades.” (bold letter added by the webmaster FVDK).
Nevertheless it seems safe and justified to conclude that the incidence of rituals murders is high in Zimbabwe even though the reported numbers need a thorough verification.
Be that as it may, a prudent estimate results in a about 300 ‘muti’ murders on a yearly basis, hence one every day – which is still a shocking number.
Concluding, the first article throws a particular light on the phenomenon of the belief in the supernatural in this Southern Africa country. In previous posts I’ve already included some of the ritualistic murder cases mentioned in the article. Some other murder cases are new. A very recent one is the suspected ritual murder of a three-year old girl in Guruve, Mashonaland Central Province. Caroline Makubhwakwa’s mutilated body, with some of the body parts missing, was discovered on January 25 after she got missing on January 17 (see the second article below).
Warning: the articles below contains graphic details which may upset some readers. (webmaster FVDK)
Shocking news from Zimbabwe, as reported by a national news site: ritual murders in the country are on the rise – allegedly.
Whereas the occurrence of ritualistic murders, locally often referred to as ‘muti murders’, is not in doubt – as demonstrated by the numerous cases reported on the present site, you may consult the dropdown menu ‘African countries’ to access all posts on Zimbabwe – it is nevertheless shocking to hear that there is an apparent recent surge in the number of these cruel crimes. As you may know, the organs or body parts ‘needed’ for ‘muti‘ have to be harvested from a living person.
One would think that the Tapiwa Makore murder case and the sentencing to death of his convicted murderers, his uncle and an accomplice, would deter potential perpetrators of muti related murders. According to recent newspaper reports, this is not the case.
A psychotherapist consulted (see the article below) points to mental illness as a significant factor behind these gruesome murders. I’ve often asked myself the same question: What makes someone a ritualistic murderer? Certainly, more research needs to be done as to why people ‘cross a border’ and decide to kill another human being – in a cruel way – as a means to ‘get rich quick’, to have success in business or to gain a certain (often political) position. Is it superstition? Is it a criminal mind? Selfishness? Greed? Or are ritualistic murderers mentally disturbed persons who should be treated for their ‘illness’ in stead of punished – death by hanging or a long prison sentence?
Asking the question means answering it.
Who knows the answer? (webmaster FVDK)
Zimbabwe: Ritual Killings Rise
Is the capital punishment a deterrent for potential ritualistic killers?
Published: February 3, 2024 By: ZimEye, Zimbabwe
A disturbing trend is sweeping across the nation, as reports of suspected ritual murders are on the rise, leaving communities in shock and children as primary targets of these heinous acts.
The superstitious belief that killing individuals in a specific manner, particularly involving torture and processing certain body parts, can create and maintain wealth is contributing to an alarming increase in brutal killings, leaving many with unanswered questions.
The resurgence of ritual killings has prompted concerns and calls for action from various quarters.
Traditional healer Sekuru Banda, dismissing the superstitions, condemns those who propagate such beliefs, emphasizing the need for hard work instead of seeking easy money through horrific means. Banda urges a change in mindsets, highlighting the dangers of people being led astray in pursuit of illusory wealth.
To gain further insights, a news crew sought the perspective of psychotherapist Dr. Mertha Nyamande, who points to mental illness as a significant factor behind gruesome murders.
Dr. Nyamande explains that many offenders, especially those involved in removing body parts, may suffer from mental ailments or psychopathy, challenging the notion that these acts are rooted in ritualistic beliefs. From a legal standpoint, Mr. Moffat Makuvatsine sheds light on how the law addresses ritual killings.
While there is no specific provision for such crimes, they can be treated as murder committed under aggravating circumstances, potentially carrying the death penalty or life imprisonment.
The legal expert emphasizes that any murder proved to have ulterior motives may result in severe penalties. Recent cases, including the tragic death of Tapiwa Makore, have brought the issue of ritual killings to the forefront.
Tapiwa’s killers, his uncle Tapiwa Senior and Tafadzwa Shamba, were sentenced to death for their involvement in the gruesome crime.
However, the scourge continues, with a recent incident in Guruve involving the brutal murder of a three-year-old, whose body was decapitated and burnt, with missing body parts.
The perpetrators of this heinous act remain at large, underscoring the urgency for a concerted effort from law enforcement and communities to address and eradicate the deeply troubling surge in ritual killings.
As the nation grapples with this distressing epidemic, there is a pressing need for comprehensive strategies that include education, mental health awareness, and stringent legal measures to curb the prevalence of such horrific crimes.
