In this report, BIODUN BUSARI investigates the horrifying ordeals faced by women and widows across Nigeria who have been subjected to violence and death over unfounded accusations of witchcraft
On a chilly morning in mid-2023, the normally quiet town of Akampa, Cross River State, turned into a place of horror. Youths gathered in the town square, their eyes fixated on Martina Itagbo, a frail elderly widow.
Her voice trembled as she begged for her life, but her cries fell on deaf ears. The men accused her of being a witch, dragging her across the mud, kicking, slapping, and beating her with sticks. “Witch! Witch!! Witch!!!” they chanted, drowning out her screams of agony.
Despite the ferocity of the attack, older men in the community stood by in silence, arms folded. They had become spectators of brutality, indifferent to Itagbo’s suffering.
When someone shouted, “Bring fuel! Spray her with petrol!,” the onlookers did not flinch. The mob poured petrol on her frail body, setting her ablaze. Her last cries echoed into the distance as she succumbed to a torturous death.
Itagbo’s story, as horrific as it is, is not unique. It is a brutal reminder of the suffering many women and widows endure in rural Nigerian communities. Accusations of witchcraft, rooted in fear, ignorance, and superstition, continue to lead to the torture and death of countless innocent women—victims of a society that fails to protect them.
Widows in misery
Martina Itagbo’s tragic end is just one of many horrific tales emerging from southern Nigerian communities, where elderly widows are accused of witchcraft and violently persecuted.
These women, who have already suffered the loss of their husbands—whether to illness, accidents, robbery, or other causes—are further punished by the very communities that should be protecting them.
Widowhood is often a curse in these parts of the country. Rather than receiving the support they need during their time of grief, many widows are blamed for their husbands’ deaths and accused of witchcraft.
Their mental and emotional health deteriorates under the weight of such accusations, and they are often ostracised, abused, or killed by their kin. Tragically, some die from the abuse, while others live the rest of their lives under a cloud of stigma and shame.
The trauma these women experience is compounded by the loss of their economic stability. With their husbands gone, many widows are left without financial support, plunging them deeper into poverty. This economic vulnerability makes them even more susceptible to accusations of witchcraft, as superstitious communities often see poverty as a sign of spiritual affliction.
Witchcraft allegations on mental health
One of the key factors that lead to accusations of witchcraft is the psychological trauma widows experience after losing their husbands. Grief, isolation, and a lack of mental health support often leave these women emotionally scarred, and their behaviour may change as a result. In communities where mental health issues are poorly understood, this behaviour is often interpreted as evidence of witchcraft.
A former president of the Nigerian Medical Association in Ogun State, Dr Azim Ashimi, explained that cognitive decline is common among older women, particularly after the loss of a spouse.
“Their brains are already degenerating, and forgetfulness has set in. Women experience grief after their husbands’ deaths, especially those who have lived together for a long time with their partners, whom they depend on as a major source of happiness.
“That grief, when not well managed, especially for women who don’t have enough family support, metamorphoses into depression. And this especially happens to the women who are in their old age,” Ashimi said.
The cultural stigma attached to mental illness in Nigeria exacerbates the situation. Widows who exhibit signs of depression or dementia are often labeled as witches by their communities. The lack of mental health care in rural areas means that these women are rarely diagnosed or treated for their conditions, allowing superstition to fill the void.
This dangerous combination of grief, mental illness, and superstition fuels the violence against widows accused of witchcraft. In many cases, these accusations are driven by ignorance and fear, as communities struggle to make sense of behaviours they do not understand.
Plights of a widow
It is particularly tragic that many of the women accused of witchcraft are widows whose husbands died at a young age. In some cases, where the husbands are poisoned by people including close associates, the widows are blamed for their deaths. This often happens when the husband is the breadwinner, leaving the widow vulnerable to suspicion and jealousy from members of the community.
Take the case of 56-year-old Nneka Uzo from Ogbaru, Anambra State. About 20 years ago, Uzo’s husband died suddenly after attending a party with friends. Despite the suspicious circumstances surrounding his death, she was blamed. Over the years, the whispers and accusations grew louder until, in April 2023, they culminated in a brutal attack.
In the early hours of that day, a mob led by two men, Nnamdi and Chukwu, broke into Uzo’s home, accusing her of witchcraft.
“The force on the door jerked me up from my bed, where I was naked,” she said. “I looked for my clothes as Nnamdi threatened me with death. He called me a witch and told me there was a masquerade that would lead me to the forest of no return.”
She said Nnamdi threatened her, saying, “Your end has come.” They dragged her outside, where a crowd of youths beat her with sticks and whips until she lost consciousness.
It was only the intervention of a passerby, a commercial motorcyclist, who revived her by pouring water on her, that saved Uzo’s life. Her case attracted widespread attention on social media. Despite the public outcry, her attackers were detained for just two weeks. The justice system failed her, as it has failed many others in similar circumstances.
Uzo’s story does not end there. The stigma of the witchcraft accusation followed her everywhere, making it impossible for her to rebuild her life.
As a caterer, Uzo thought of returning to her normal life, but it was a tug of war as members of the society rejected her. Everywhere she turned to for help became bleak and hopeless.
One day, Uzo said a co-caterer got a contract and invited her to join her in cooking for an organisation with a promise of sending her 50 per cent of the agreed fee for mobilisation. However, after waiting endlessly for the credit alert to no avail, she called the woman to ascertain what had happened.
“I’m sorry, I didn’t know how to tell you,” Uzo recalled the woman telling her. “The owner of that business said you could not cook for her. She saw you on the internet when villagers called you a witch, so she couldn’t hire you to cook for her.”
That was the incident that sent her packing from the Ogbaru community. “I had to leave Anambra for Delta State where I just lay low,” Uzo said, her face filled with agony.
A chilling assault
In Edo State, the story of 75-year-old Victoria Edugie is another painful reminder of the vulnerability of widows in Nigeria. On July 31, 2024, Edugie, who was simply trying to buy food ahead of the #EndBadGovernance protests, was brutally assaulted by a traditional leader, Ekhator.
Ekhator allegedly accused Edugie of using witchcraft against him, a matter that had been lingering for years. In a fit of rage, he reportedly beat the elderly woman, leaving her with severe facial injuries. Shockingly, despite the assault, no one stepped in to stop him. Passersby, afraid of the chief’s power and influence, watched in silence.
Edugie’s daughter, Judith, was devastated by the attack. “The chief beat my mum like a punching bag,” she said tearfully. “Her eyes were swollen, and she was bleeding in the face.” Even worse, a young girl who attempted to film the incident had her phone seized by the chief, who deleted the footage.
Edugie’s story is one of many that illustrate the power dynamics at play in Nigerian society, where men—especially those in positions of authority—often go unchallenged when they perpetrate violence against women.
Gender power imbalances
The stories of Itagbo, Uzo, and Edugie highlight a much deeper issue: the entrenched power imbalance between men and women in the country. In a society where men dominate positions of power—in the home, in the community, and in public life—women are often left at the mercy of patriarchal structures that deny them justice.
In many rural communities, widows and elderly women are easy targets for accusations of witchcraft because they are socially and economically vulnerable. Accusations often stem from deep-rooted misogyny, where women are blamed for the misfortunes of men. These narratives are rarely questioned, allowing cycles of violence to continue.
According to the Executive Director of Advocacy for Alleged Witches, Dr. Leo Igwe, witchcraft allegations are often used as a tool for controlling women. “Women are placed in weaker socio-cultural positions, and the narratives of witchcraft are dominantly feminine,” Igwe said. These accusations serve to reinforce the subjugation of women in Nigerian society.
Role of religion, culture
Religion and culture also play a significant role in perpetuating witchcraft accusations. Many communities are steeped in traditional beliefs that view witchcraft as a real and dangerous force. These beliefs are often reinforced by religious leaders, who hold significant sway over their followers.
The senior pastor of Bethesda City International Ministry located in Ette, Enugu State, Daniel Mbah, condemned the physical assault on women accused of witchcraft but acknowledged that such practices were still widespread in rural areas.
He noted that some widows were forced to undergo degrading rituals, such as drinking the bathwater of their deceased husbands, to prove their innocence.
Although Mbah advocated prayer and spiritual healing to address witchcraft allegations, he emphasized the need for more humane treatment of accused women. “We are not against culture, but we are against any culture that works against humanity,” he said.
Legal protections for the accused
Nigerian law provides some protection for those accused of witchcraft. Section 210 of the Criminal Code Act criminalises witchcraft accusations. It stated, “Offences in relation to witchcraft and juju, say: any person who: (a) by his statements or actions represents himself to be a witch or to have the power of witchcraft; or (b) accuses or threatens to accuse any person with being a witch or with having the power of witchcraft; is guilty of a misdemeanour and is liable to imprisonment for two years.”
Rights lawyer, Ebun-Olu Adegboruwa, said, “The law in Nigeria does not recognise witchcraft. In this current era, anyone claiming to engage in witchcraft, invoke supernatural powers, or possess items like charms or juju is violating the law.”
He further explained that individuals who resorted to jungle justice by accusing fellow Nigerians of witchcraft without evidence would face legal consequences, emphasizing that the accused must be given the opportunity to defend themselves.
“Every citizen is entitled to liberty and must be treated with dignity. No one can be punished for an offence without due process and a fair trial,” he stated. “We will put an end to mob justice, where religious or cultural groups make accusations of witchcraft against their adversaries.”
Constitutional and human rights lawyer, Aloy Ejimakor, also commented, noted that those who tortured or assaulted individuals, especially women, over witchcraft allegations violated their fundamental human rights and would face legal action.
“Alleged witches cannot be arrested without a warrant,” Ejimakor emphasised. “This applies to everyone, including widows. There is no special law, and acts of torture can be punished as assault and battery, regardless of the person’s status.”
