Witchcraft accusations against children in Africa

What it is

This phenomenon involves the labeling of children as witches or agents of evil within various African societies. Historically, such accusations targeted the elderly, disabled, or those deemed different. Recently, orphans and vulnerable youth have become primary victims. The belief holds that these children cause disease, death, and general misfortune. Consequently, they face intense social rejection and physical violence from their own families and communities.

Where it comes from

The roots of witch-hunting in Sub-Saharan Africa are ancient. However, the specific targeting of children has intensified in the early twenty-first century. Factors driving this rise include rapid urbanization, economic decline, conflict, and the breakdown of traditional community structures. The HIV/AIDS pandemic also contributed to the number of orphaned children available for accusation. Additionally, religious films and charismatic preachers have helped legitimize these beliefs in modern contexts.

How it is done

Accused children often endure violent rituals intended to remove demonic influence. These may include starvation, chaining, beating, and exposure to hazardous substances. In some cases, children are burned or subjected to forced confessions under duress. Others are simply expelled from their homes and left to survive on the streets. In extreme instances, children are killed, sometimes through ritual sacrifice involving body removal for potions.

Tools and materials

Tools vary by region but often include chains, machetes, and unknown chemical or herbal substances. In Ethiopia, the concept of Mingi involves ritual impurity markers. In Uganda, traditional healers may demand animal or human sacrifices to appease spirits. Charismatic pastors may use churches as sites for confinement and exorcism. No specific magical tools are used; the methods are primarily physical abuse and psychological terror.

What it is for

Families and communities accuse children to explain sudden misfortunes, illness, or death. In Angola, accusations may serve to justify abandoning orphans who require resources. In Nigeria, some preachers profit from fear by charging for exorcism services. The underlying intent is to remove a perceived source of evil or bad luck from the household or village, restoring a sense of safety and prosperity.

Who does it

Perpetrators include family members, neighbors, and self-proclaimed spiritual leaders. In Nigeria, Pentecostal-Charismatic pastors like Helen Ukpabio play a significant role. In Uganda, traditional healers or witchdoctors may orchestrate sacrifices. In Ethiopia, the Karo and Hamar peoples enforce Mingi traditions. Victims are typically powerless children who cannot defend themselves against adult authority figures.

Peoples and places

The practice spans multiple nations. In Nigeria, tens of thousands of children have been abandoned in states like Akwa Ibom. In the Democratic Republic of the Congo, many homeless street children are former victims of such accusations. Ethiopia’s Karo and Hamar peoples practice Mingi, disposing of children with physical abnormalities. Sierra Leone sees accusations among Ebola survivors’ families. The Gambia has seen mass detentions of alleged witches.

What people believe

The core belief is that certain individuals possess inherent evil power. Children are seen as particularly dangerous because they can hide this nature. Spirits or demons are thought to inhabit them, causing harm to others. Exorcism is believed necessary to cleanse the child. In Ethiopia, Mingi reflects a belief in ritual impurity linked to physical traits or birth circumstances. These beliefs persist despite scientific understanding of disease and misfortune.

When it is done

Accusations occur during times of crisis, such as illness, death, or economic hardship. There are no fixed calendar dates. Events often follow outbreaks of disease, like Ebola in Sierra Leone, or periods of economic stress. Urbanization and social fragmentation create ongoing conditions where accusations can arise at any time, without seasonal restriction.

How scholars and sceptics see it

Researchers note that urbanization, poverty, and conflict exacerbate these accusations. UNICEF and Human Rights Watch highlight the violence involved. Scholars like Dr. Erwin Van der Meer emphasize socioeconomic factors. Leo Igwe argues that framing witchcraft as superstition is key to stopping persecution. Anthropologists study how traditional beliefs interact with modern Christianity and economic pressure.

Compare and confuse

This differs from historical European witch trials in its focus on children and integration with Pentecostal Christianity. It shares similarities with other forms of child abuse rooted in supernatural beliefs. The term 'Mingi' in Ethiopia refers specifically to ritual impurity rather than active witchcraft. Comparisons to albinism-related killings show similar patterns of scapegoating vulnerable groups.

Law and persecution

Laws against witchcraft accusations exist in many affected countries but are poorly enforced. Activists like Leo Igwe face harassment and threats. Governments have detained alleged witches, as seen in the Gambia in 2009. International organizations urge stronger legal action. Some NGOs run safe houses to protect children. Legal reforms are slow, and cultural beliefs often override statutory law.

Questions people ask about Witchcraft accusations against children in Africa

Good reading and sources

• Children are targets of Nigerian witch huntThe Guardian, Article
• Malawi plea to free convicted 'witches'BBC, Article
• Lost childhoods: Nigeria’s fear ofAl Jazeera, Article

• Witchcraft accusations against children in Africa on WikipediaEncyclopedia
• Wikidata recordOpen data