Opinion
Resilient Whispers: Voices From A Troubled Home
Published
1 year agoon
By Claire P. Ayelotan
On the 8th of April 2022, the Nigerian gospel music community was shocked by the untimely demise of Osinachi Nwachukwu, a victim of persistent domestic abuse. This deeply distressing event is not an isolated occurrence in our society, as evidenced by the harrowing tale of Dr Adenike Olubiyi, a medical professional who narrowly escaped a lethal assault by her husband, also a medical practitioner. Despite her courageous stance against the abuse, her husband concocted various falsehoods to conceal his violent actions and infidelity.
Regrettably, such incidents are not confined to any particular social or professional standing. We have witnessed instances of respected clergypersons and political leaders engaging in acts of violence against their spouses. A particularly heinous example is the case of a prominent pastor who brutally assaulted his wife, resulting in her untimely death. These cases above are merely a glimpse into the widespread problem of violence and abuse against women, which permeates all levels and sectors of society. It is disheartening to note that the stories we hear are only a fraction of the total, as numerous other instances remain concealed.
(c) Claire Princess Ayelotan
The issue of Violence Against Women (VAW) is widely recognised as a violation of human rights and a form of gender-based discrimination. It encompasses all acts of gender-based violence that lead to or have a high likelihood of resulting in harm or suffering to women, including physical, sexual, psychological, and economic damage, as well as threats, coercion, or arbitrary deprivation of liberty, occurring in both public and private realms. While commonly perceived as a manifestation of power imbalances between men and women, it is crucial to acknowledge that VAW can also occur between women, as seen in practices like Female Genital Mutilation (FGM) and witchcraft accusations, where the perpetrators are often female relatives.
VAW takes various forms, such as intimate partner violence, femicide, sexual harassment and assault, and harmful traditional practices like FGM and child marriage. Other less documented forms include acid attacks, ritualised abuse, and self-immolation. Under international law, VAW is not only a form of discrimination against women but also a grave violation of human rights. The Istanbul Convention, particularly Article 42, condemns any justification for crimes, including those committed in the name of so-called “honour”.
In Nigeria, the increase in violence against women (VAW), particularly intimate partner violence (IPV), is a matter of significant concern. Unfortunately, IPV often remains concealed due to the private nature of family and intimate relationships. This issue’s complexity is further compounded by sociocultural norms that devalue women, confining them to the roles of child-bearers and homemakers. Although some women have achieved formal education, many remain unaware of their rights and aspirations beyond their current societal roles. Family members, religious leaders, and societal pressures often coerce these women into enduring abusive marriages, perpetuating their silence out of fear of retaliation, societal ridicule, or misguided counsel from those who ought to protect them.
Those who encourage women to remain in abusive marriages under the pretext of preserving social reputation share in the responsibility for the violence inflicted upon these women. The tragic case of Osinachi Nwachukwu serves as a grim reminder of this reality. Those who advised her to endure the abuse likely stood among the mourners at her funeral. It is crucial to establish safe havens for women victims of violence and abuse, which involves removing them from harmful environments. Transforming abusive behaviour is unlikely unless the perpetrator voluntarily decides to reform.
The issue of child marriage remains a significant and widespread challenge in Nigeria, posing a direct threat to the principles of the Universal Declaration of Human Rights. The UDHR, established in 1948, explicitly states in Article 16(2) that “Marriage shall be entered into only with the full consent of the intending spouses.” This provision raises essential questions about gender equality in marital decision-making. Marsha Freeman has questioned whether women truly possess the same level of choice as men in matrimonial matters, especially considering that in many countries, including Nigeria, the acceptance and implementation of international norms remain contentious.
The religious and cultural contexts in many states in Nigeria serve as substantial barriers to the empowerment of women and perpetuate cycles of violence and abuse. For instance, a recent event in Kano State, where the government organised a mass wedding for 1,800 couples, including young girls who were underage for marriage, highlights the gravity of this issue. The brides received various marital gifts, including beds and monetary incentives, as they embarked on their new lives together. While some of these brides were widows or divorcees, a significant number were young girls who were not old enough to make informed decisions about marriage. This raises serious concerns about their future well-being.
The aftermath of such weddings is a matter of grave concern and requires immediate attention. The initial excitement and tangible wedding gifts may fade away, but the harsh reality of these young girls’ situations remains. Entering marriage without the necessary maturity or understanding of marital life can have dire consequences, particularly for those ill-prepared for the challenges and responsibilities that come with it. The likelihood of these young brides seeking an escape at the first opportunity cannot be underestimated. Such scenarios highlight the urgent need for societal change and the need to adhere to international human rights standards, particularly about the rights and well-being of women and girls.
As Geraldine Terry aptly stated, the right of women to be free from violence is not only a fundamental human right but also an enabling one, similar to the rights to political participation and education. This introduction is a prelude to the excerpt below from my semi-autobiographical narrative, which delves deeper into these critical issues.
As we observe the International Day for the Elimination of Violence Against Women, we must recognise these narratives as not merely distant tales but rather as genuine issues that impact real individuals. Every one of us possesses the potential to bring about positive change, whether through raising awareness, lending support to those affected, or educating ourselves and others about the signs of abuse and the available avenues of assistance.
As a reader, you are cordially invited to join this crucial cause. Delve deeper into the subject matter, discuss it within your community, and lend your support to organisations that tirelessly work towards eradicating violence against women. Your voice has the power to amplify the silenced cries of many, while your actions, no matter how small they may seem, have the potential to create significant and lasting change. Should you or someone you know be facing violence, do not hesitate to reach out to local support services for assistance. By working together, we can strive towards a world where no woman has to endure the pain and suffering of violence.
Let us remember that change begins with awareness, and awareness starts with each of us.‘
Tomorrow, before the cock crows, you must get out of this house and go to Orile-Agege and apologise to her,’ my Father said to my Mother.
‘Apologise, me? Are you saying that I, Abosede, should go to your sister who came into my house this afternoon and beat me up; go and tell her that I’m sorry?’
‘It’s an order. You must go and do it first thing tomorrow morning!’
‘Me, nitori, ki ni? Kayode, leave me! I’m not ready for your trouble tonight.’
“You can’t tell me that, oh. After the way you battered Subainatu this afternoon. Do you think I won’t know of your nonsense?’
‘I’m not surprised that you decided to take sides with your sister. I knew she had contacted you after she left here. That liar! You were not there to know what happened.’
‘I don’t have to be there. Have I not warned you not to react, no matter what she or any of my people do to you? You are a stupid woman! I can see that you won’t listen.’
‘Must you go to the extent of calling me stupid?’
‘Do you want to be beaten? Do you want to get up and come and slap me?’
“Please, I need to sleep if you don’t mind,’ Mama replied and turned with her back to him in the bed. She was bare-chested with just a wrap around her waist.
‘Gbaass!’ He slapped her hard on the buttocks.
‘What is it, Kayode?’ She almost jumped out of the bed.
‘Do you want to start again tonight? Why do you like creating unnecessary quarrels?’
‘Who are you to look me in the face and tell me that?’ He landed a heavy slap across her face.
‘My God, oh! You must kill me today,’ she cried as she rushed over and hung onto his trousers. ‘You must kill me oh!”
‘Let me finish the count of three, or else you will find yourself in Igbobi tomorrow. One! One and a half.’
“No, you must kill me oh!’ Mama held him tighter as she wept with tiredness. She lowered her head in defence.
‘Two!’
‘Kill me oh.’
‘I’m gently warning you now to leave me alone,’ he said and paused. He looked down at her as she held onto him without raising her head. He shook his head in fury. ‘Three!’
He descended heavily upon her!
‘Kayode has killed me oh!’
He kicked her anyhow, unmindful of her fragility. The wrap fell off, revealing her complete state of nudity.
Despite this, she refused to let him go. She pulled at his trousers, the only clothing on him. The zip came apart. Mama pulled the trousers down, revealing Papa’s dangling penis.
She struggled to grab it.
He saw her coming. He tried to dodge her, kicking her farther away from him. The more he did that, the more she strived to get his manhood.
‘Murderer, you want to kill me. I must finish you first.”
‘Not after I have silenced your clattering mouth.” He hit her harder in the face.
‘Aah, my face!’ She trembled, losing her grip on him.
He hit her again in the same place, tearing off the flesh.
‘This will teach you a lesson not to fight with a man next time.’ As he said that, he continued hitting her mercilessly.
Then he turned toward the door, and he saw me. His right hand, raised to descend again on Mama, froze in the air.
We stared at each other. He released Mama, who was more than glad to be free.
Suddenly, he looked ashamed, terribly ashamed! Then he braced up, exhibiting his ego. ‘You! What are you doing there? Won’t you go to school tomorrow?’
I did not answer him. Instead, I started to walk toward Mama.
‘My God, what kind of a life is this?’ She sat on the floor with blood plastered over her body, wailing in agony.
‘Hey, stop there, go to bed!’ He pushed me roughly back to the door.
“I want to stay with my mother!’ I cried stubbornly.
‘I said go back to your room.’
His voice thundered through my bones. I shivered and ran into the room Shade, and I shared whenever she came home on holiday. I stood behind the door and waited. I heard Mama’s continuous crying.
I also listened to his movements. Then I heard him going away again, as usual.
In a couple of minutes, he would be gone, and I would have the freedom to go to Mama. We would cry on each other’s shoulders until we fell asleep on the floor. Then, in the morning, I would wake to find myself on my bed. During the night, Mama would gently carry me back to my room.
The main outer door opened. My heart beat with excitement. I placed my fingers on my mouth, preventing any sudden outbursts. The door closed. In my head, I started counting: one, two, two, three, four. . . I could not concentrate.
I crept away from behind the door. I opened it. I stepped out. I headed for my parent’s bedroom. I must cross the sitting room to get there.
He was there. He stretched his tall, huge body on the three-person sofa. He had tied his large blue bathroom towel around himself, concealing his manhood.
I felt wet between my legs. The shock of seeing him had forced urine out of me. I dare not look down at my legs. I could hear my heart beating louder than usual.
‘You this girl; how many times will I warn you not to interfere?’
He sat up, staring at me without any feeling. I must not look him in the face. I was glad of the distance between us. Inside, I prayed for my life.
‘Come here!’
Another shot of urine burst out of me. It came in large volumes. My knee-length cream-coloured cotton blouse did little to cover it.
‘You should be ashamed of yourself. At twelve years old, you are still bedwetting. He’d noticed the urine pouring down. I moved toward him. My feet trembled. My teeth clacked together in a shiver. Sweat drenched my brow.
‘You touch my daughter, and I will break this over your crazy head!’ Mama came to my rescue. She held a big empty bottle of his favourite Guinness stout.
A wave of relief swept through me.
She was stark naked, with a bloody face. And she looked determined as she raised the bottle.
Papa laughed with a high, wicked tone. He looked from me to Mama. Then he lay back on the sofa. He closed his eyes.
I ran to Mama. I hugged her tightly. She lowered the bottle, and then she folded her hands around me, still holding it in her hand.
‘Come,’ Mama whispered. We went to my room. I closed the door.
‘You must sleep.’
‘Please stay, Mama!’
‘I will. You sleep first.’
I jumped happily onto the bed. It was too small for both of us. It was just a bunk bed. Shade’s space was the lower one. I preferred it while she was not at home. Mama joined me.
‘You have not peed.’
She got up. I stood up. I walked past her to the door. I stopped.
‘Go; he won’t come and stop you.’
I went to the toilet. I removed my wet pants. There was a tiny rat hole I discovered behind the toilet. I rolled the pants up. I bent and pushed them into the hole. They fit without any struggle.
I sat on the toilet with fear. Quickly, I forced out the urine while looking at the half-filled bucket near me. I did not pour its water into the toilet as I raced back to the room. I ensured the door was secured.
Mama had on one of Shade’s wraps. It looked smaller on her. For the moment, though, it was better than her nakedness. She’d also wiped clean her bloodied face and my escaped urine from the floor.
We dived under the bedcovers.
‘This is too hot!’ I gasped.
‘I don’t need it either.’
We pushed away the bed cover to the end of the bed.
I turned toward the wall with my back against Mama. I could feel her breath behind me. I could also smell her blood. My heart went out to her. She’d gone through much pain in the past twenty-four hours.
‘Sleep, Lola!’
‘Goodnight Ma!’
‘Goodnight my daughter.’
I remember after that, I continued my invisible counting in my head. I gradually dosed off. I was glad to be protected from the monster of a father.
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Ritual Killings: Resurgence And Need For Urgent Action In Nigeria
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January 31, 2025By Dooyum Dominic Ingye
Before the end of last year, I watched several video clips on TikTok in which some Nigerian youths boasted about engaging in money rituals to get rich. I vividly remember a video showing several young people gathered in the home of a traditional priest for consultation on money rituals. Furthermore, the internet was flooded with videos of young Nigerians declaring, “As 2024 no work for me, na rituals we go do for 2025.” These were disturbing signs of the events that would later define 2025.
Due to the number of ritual killings recorded in 2025, Nigeria’s House of Representatives urged the Federal Government to declare a state of emergency. This was partly in response to figures released by the National Bureau of Statistics (NBS), which indicated that over 150 ritual killing cases linked to young people seeking quick wealth had been recorded in the six months leading up to January 2025. Many of these cases occurred in the western part of Nigeria and the Federal Capital Territory.
For those wondering, ritual killings have always been practiced in Nigeria—from the Ogbuefi and Otu-Edo ritual killings in pre-colonial times to the Otokoto ritual killings in post-independence Nigeria. In 1910, British High Commissioner Sir Hugh Clifford documented various ritual killings in Southern Nigeria. Essentially, where superstitious traditional beliefs held sway, ritual killings were practised.
Prior to Nigeria’s return to democracy in 1999, most ritual killings were performed for so-called traditional religious purposes. However, contemporary Nigeria is characterized by exploitative ritual killings driven by superstition, greed, and power. Vulnerable people—such as women, children, and the elderly—are the primary targets.
Many youths who engage in money rituals today likely grew up in the early 1990s and 2000s, a period when Nollywood movies and the media romanticized or sensationalized money rituals. Films such as Living in Bondage (1992), Circle of Doom (1993), Idejimba (1995), Blood Money (1997), Rituals (1997), and Last Burial (2000) effectively promoted ritual themes that not only evoked strong catharsis in viewers but also solidified their belief in rituals and other superstitious nonsense.
During this period, Nigerians were still reeling from the effects of the Structural Adjustment Program, which caused widespread hardship and suffering. Many saw these movies as validation of the effectiveness of rituals, believing that they could be used to escape poverty. These fictional narratives became ingrained in the minds of children who grew up admiring actors such as Kanayo O. Kanayo, Clem Ohameze, Kenneth Okonkwo, Pete Edochie, and others as classic examples of the success of rituals. They aspired to become like the fictional characters these actors played.
Similarly, the release of Isakaba in 2001 actively promoted the belief in magical powers, particularly Odeshi—the belief that certain charms can make the human body impervious to bullets and machetes. Isakaba depicted a society plagued by crime, where the policing system had failed. The introduction of the Isakaba Boys, who possessed magical powers to apprehend and kill criminals, was portrayed as a welcome solution.
The impact of this movie was profound: it resonated with Nigerians’ real-life experiences, and many wished for a real-life Isakaba to deal with criminals. As a result, many Nigerians grew up believing that certain rituals could make them invincible.
Furthermore, Nigeria’s weak law enforcement system has allowed ritualists to operate freely. Corruption and lack of consequences have emboldened those who engage in money rituals, as they see no one willing or able to stop or prosecute them.
Coupled with increased economic hardship—especially in the last two years—and social media pressure, many young people have been driven to kill others for ritual purposes. In a country where wealth is glorified without question, where education lacks critical thinking, and where social values are eroded, the belief that human body parts can be used to attain wealth or power reigns supreme.
These beliefs have led to the deaths of many young Nigerians with promising futures.
For instance, in January 2025 in Ogun State, four teenagers were arrested for the murder of 20-year-old Sofiat Kehinde. They allegedly decapitated her and burned her head, intending to use it in a money-making ritual. In Ushata village, Nasarawa State, a suspect was arrested for allegedly killing his friend’s seven-year-old son for ritual purposes. The arrest followed a report by the boy’s father regarding his son’s disappearance. In Kwara State, Ismaila Saliu, a 25-year-old herbalist, and an accomplice were arrested by the Nigeria Security and Civil Defence Corps for allegedly murdering Saliu’s 14-year-old brother for a money ritual. Reports indicate that he conspired with another herbalist and an accomplice to commit the act. In Abeokuta last month, Taiwo Yemitan was arrested by the Ogun State Police Command for possessing a fresh human head and dismembered body parts of a female victim. Last year, in Isua Akoko, Ondo State, Yusuf Adinohi was apprehended for allegedly possessing eight human skulls.
These killings have created fear and paranoia in communities. Feelings of trust and friendship have been completely eroded. Women and girls, who are often the victims, increasingly see men as dangerous predators. Worse still, ritual killings are now so rampant that ritualists kill their own wives and children, believing that sacrificing their loved ones will bring them wealth. The most sought-after human body parts for rituals include private parts, eyes, breasts, hearts, heads, tongues, and hands.
To address these issues, the government, as the major stakeholder, must take a decisive action by creating jobs and youth empowerment programmes to reduce desperation for quick wealth. There is a need to introduce stricter punishments for ritual-related crimes to deter offenders and to sponsor national awareness campaigns that educate Nigerians on the dangers of ritual killings. It is also necessary to address misconceptions around wealth and superstition by partnering with organizations such as the Advocacy for Alleged Witches (AfAW), which has spent the last four years addressing witchcraft accusations and ritual killings in Nigeria.
This year, AfAW launched the “Stop Witchcraft Accusations and Ritual Killings” campaign to tackle witch hunts and ritual killings by teenagers. Now is the right time for the government to support AfAW and end this menace once and for all.
Dooyum Dominic Ingye is the Program Manager of the Advocacy for Alleged Witches.
By Tony Afejuku
Let me begin this essay with an open confession – by “open confession” I mean my saying it loud here about writing or speaking about this column’s present subject without difficulty. He is a man, a literary personage of distinction, whose writing span covers years upon years running into decades of verbal self-expression of longitude and latitude of dexterity. Where do I begin and end my scrutiny of Professor Emeritus Femi Osofisan – a distinguished literary scholar and professional of numerous parts that are more than numerous parts? He is a writer who is intimately concerned with imaginative literature; he is an academic/literary administrator; he is a theorist and critic; he is a playwright and dramatist; he is a novelist, biographer and short story writer; he is a newspaper columnist; he is a teacher and mentor; he is a poet, he is, he is a poet. In these listed parts and landscapes, so to say, in which we can rightly examine him without qualms, he so fittingly, so skillfully and so penetratingly distinguishes himself to the extent that we cannot or may not but see him as a literary personality whose stories constitute a story of how his imagination is kindled by experiences, that is, by happenings that were/are intrinsically insignificant and significant at the same time. What this means (to me) is that Femi Osofisan is one gem of a human being and a writer who appeals to me as a significant embodiment of our world, of our landscape, and his response to it.
Now my difficulty about writing about Femi Osofisan today should be apparent to my readers. I cannot possibly dwell on everything I have listed above – as important as they are because I really set out to view him as a poet, a well-languaged poet, of “a particularly wholesome or edifying matter of communication,” as TS Eliot would say. His two recent volumes of new and selected poems respectively called Remember Tenderness (Volume 1) and The Jeweller of Night (Volume 2: On Night and Life’s Mutations) represent faithfully and interestingly what Femi Osofisan (Okinba Launko – his pen name – in publishing the volumes) essentially means to me from my perspective or impression of the qualities of the poems that well define him as a considerable figure in the world of poetry and of letters generally.
In drawing my readers’ attention to Okinba Launko’s new and old offerings in this light exercise, I am not too certain if I should stick squarely to a run of the mill newspaper critique or do the run of the grain on a piece of wood reading distinct in a lavish manner from the former. Which one will delight my readers – my sophisticated and un-sophisticated readers – more? My rumination on the matter fetches me this answer: “Employ what inspiration fetches you to fit into the scheme of the length of time of your purpose and position at present.”
As a poet, what school of poetry does Okinba Launko belong to in our clime as his volumes reveal? Furthermore, what generation of poetry Okinba Launko’s volumes belong to – as the volumes equally reveal? What span of years do they cover or seem to cover in terms of the generations of poetry in our age and clime? These are weighty and difficult questions. I was a young man, a young under-graduate of the Ahmadu Bello University in Zaria trying my hands at poetry and learning to hone my writing skills as a poet or would-be poet. Of course, at this time the great Chinua Achebe had published me in Okike, the very remarkable journal of new African writing he founded, and which is still existing. And my poems had appeared in Poetry From ABU edited by Brian F. Downes, an Irish, and one of our under-graduate lecturers who supervised my collection of poems which I submitted in my final year as the requirement for the Original Composition Course which I was the lone student allowed and expected to offer the course. I cannot remember at this time that I had encountered Femi Osofisan’s name or figure in the world of our literature. But something happened when the late novelist Kole Omotosho visited ABU’s English Department to deliver a lecture to us. After the lecture I remember asking him a question that bordered on the generation(s) of Nigerian Literature. I don’t remember that he answered the question to my literary or critical satisfaction. As the editor of the students’ Departmental literary magazine, The Mirror and one of the founders of ABU Writers’ Club, I was looking for masters outside the class or the generation of Achebe, Soyinka, JP Clark, Christopher Okigbo and others – who would stir us to write what we wanted to write. My stubbornly inquisitive insistence elicited Femi Osofisan’s name from him – but the poetry of the young Osofisan did not exist for me; it certainly did not ring a bell.
Let me relate another encounter. As an undergraduate, Onibonoje Publishers, Ibadan had accepted to publish several of my poems in an anthology – in which other poets – aspiring and established ones – would also be published. Just before I graduated Onibonoje Publishers sent me their contract papers which I duly filled, signed and dispatched to them. When I did not hear from them after a long time that was more than a pretty long time, after my NYSC year, and I was already in Zaria as a Graduate Assistant, I travelled to Ibadan. Who did I meet there in the publishers’ office – but Kole Omotosho? He told me after hearing my story that Femi Osofisan was the editor of the envisaged anthology committed to the kind of poetry that world allow young writers/poets to use their voices to lead other younger ones the use of their own voices in an original manner. Up to this moment, even though we had ceaselessly seen or met each other at different times, I had not raised the issue with Osofisan whose figure has since loomed large in our consciousness. (Kole Omotosho informed me then in Ibadan that Onibonoje Publishers had some publishing hiccups which I presumed was why the anthology did not eventually see the light of the day).
Now, why this lengthy tale? It is germane, from my point of view, to the matter of the generation of poetry Okinba Launko two volumes that are well-languaged belong to. If at the time I alluded to Femi Osofisan had not made a name as a poet, but as a play-wright and dramatist, can I, can we, regard his poetry as that of a predecessor? And from another point of view can I, can we, regard his poetry as that of a contemporary? The year I mean in this reference to the master of drama and now of poetry after the generation of the big four – Achebe, JP Clark, Soyinka and Okigbo – is from 1975 on.
To be Continued.
Afejuku can be reached via 08055213059.
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