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[Varlan]

We're being sued by a 'child witch hunter' (!) for £500,000,000! You'll never guess why...

[*quote*]


https://pbs.twimg.com/media/BwcdmqzIMAA7QGm.png:large

We're being sued by a 'child witch hunter' (!) for £500,000,000! You'll never guess why...
[*/quote*]
here: https://twitter.com/BHAhumanists/status/506406034412699648/photo/1


[*quote*]LDN Black Atheists ‏@LdnBlkAtheists



https://pbs.twimg.com/media/BwcmOGoIgAAAaxN.jpg:large

From 'spiritual attack' to libel attack, child witch hunter 'Apostle' Helen Ukpabio has sued @BHAhumanists for £500m
[*/quote*]
here:https://twitter.com/LdnBlkAtheists/status/506415508028403712/photo/1



[*quote*]
Libel tourist and Nigerian ‘witch hunter’ (the self styled) ‘Lady Apostle’ Helen Ukpabio attempts to stifle critics by suing BHA for half a billion pounds

September 1st, 2014

The British Humanist Association (BHA) and Witchcraft and Human Rights Information Network (WHRIN) are being sued by the wealthy evangelical preacher and ‘witch hunter’ Helen Ukpabio who has dubbed herself a ‘Lady Apostle’. Mrs Ukpabio claims to have expertise in identifying children and adults who are possessed with witchcraft spirits and in how they can be ‘delivered’ from those spirits. Her lawyers have informed the BHA and WHRIN that she is launching a legal case against them due to their criticism of her teachings and methods.

Claiming to be a former witch herself, the Nigerian founder of the Liberty Foundation Gospel Ministries has been accused of exploiting superstitious beliefs around demonic possession, which can and often does result in the endangering of vulnerable children. The BHA has called for Ukpabio and others like her to be banned from coming to the UK on the grounds that they are a threat to child welfare and their practices are not conducive to the public good.

Her legal case against the BHA is based on Mrs Ukpabio’s stating that she wrote that a child ‘under the age of two’ who is ‘possessed with black, red and vampire witchcraft spirits’ can be identified by features such as s/he ‘screams at night, cries, is always feverish, suddenly deteriorates in health, puts up an attitude of fear, and may not feed very well.’ Her teachings are to the effect that babies under the age of two who exhibit signs of illness or standard, entirely normal childhood behaviour (such as crying, not feeding well, screaming at night, having a fever) may be possessed by vampire witchcraft spirits. She also teaches that children who stamp their feet may be ‘trying to make signs… to communicate with gnomes, the witchcraft spirit in charge of the earth.’ Ukpabio claims that the BHA misrepresented her by saying that she ascribed these symptoms to Satanic possession and hence has damaged her reputation and livelihood to the sum of half a billion pounds.

Andrew Copson, Chief Executive of the British Humanist Association, commented, ‘Given her baseless identification of features of “possessed children” and her dangerous and irresponsible teachings we feel a strong moral duty to point this out and will not be deflected by libel suits from wealthy “witch-finders”.

‘The fact that she is threatening to launch a legal claim for half a billion pounds over an alleged distinction between being accused of exorcising “Satan” or “Vampires” tells you all you need to know about Mrs Ukpabio. Threats of legal action like this are blatant attempts to silence critics of the harms done by these religious and superstitious beliefs and rituals. Rather than entertaining her vexatious claims in the courts, we believe the UK should be ensuring that Mrs Ukpabio and her ilk are denied entry to our country to protect children from their degrading practices.’

Gary Foxcroft, Executive Director of WHRIN, commented, ‘This court case is the latest in a long line of unsuccessful legal actions that Helen Ukpabio has pursued against me and other human rights activists. Previous cases were thrown out of court in Nigeria but this time she is looking to take action in a UK court. I have no doubt that a judge in the UK will reach the same conclusion as those in Nigeria. Of course, the real question here is whether our Government should allow hate preachers such as Helen Ukpabio to enter the UK. Since her teachings have been scrutinised by the UN and various other bodies it would appear that this may not be in the public interest. This case also therefore provides the Home Secretary and the National Working Group to Tackle Child Abuse linked to Faith and Belief with a great opportunity to condemn the practices of such pastors, take concrete action and ensure that justice is served.’

The eminent media lawyer Mark Stephens CBE of HowardKennedyFSI, representing the defendants, said, ‘We thought witch-finding had been left behind in all civilised societies since the death of the last Witch-finder general, Matthew Hopkins in 1644. Hopkins had pursued innocent people – often elderly women living alone – and persecuted and executed them on the basis of a primitive and superstitious belief that they were witches. The horrific consequences of such beliefs are demonstrated in Arthur Miller’s play The Crucible.’

He added, ‘Whilst the medieval methods of Matthew Hopkins are no longer used to “identify witches”, of course, we must remain ever vigilant of the danger of persecution of innocent children – babies, even – being branded as witches by latter-day self-styled witch-finders with perverse and pernicious views. These people must not be allowed to identify the vulnerable as witches. Freedom of speech is at its most precious when it permits voices to be raised against such evil. British libel laws must never be abused to censor matters of such public importance.’

Notes

For further information or comment please contact BHA Chief Executive Andrew Copson on andrew@humanism.org.uk or 07855 380 633 or Richy Thompson on richy@humanism.org.uk or 07815 589 636.

The BHA, WHRIN and Gary Foxcroft are being represented by Mark Stephens CBE and Clare Hurst of HowardKennedyFSI LLP and barristers Geoffrey Robertson QC and Caoilfhionn Gallagher of Doughty Street Chambers.

The Witchcraft and Human Rights Information Network (WHRIN) is a response to the wide-spread violations of human rights that take place around the world due to the beliefs in witchcraft and spirit possession.

The British Humanist Association is the national charity working on behalf of non-religious people who seek to live ethical and fulfilling lives on the basis of reason and humanity. It promotes a secular state and equal treatment in law and policy of everyone, regardless of religion or belief.

© British Humanist Association 2014 -- Registered Charity No. 285987

Home | Contact us | Privacy Policy   
British Humanist Association, 39 Moreland Street, London EC1V 8BB
Tel: 020 7324 3060 | Fax: 020 7324 3061 | Email: info@humanism.org.uk
[*/quote*]

here:
https://humanism.org.uk/2014/09/01/libel-tourist-nigerian-witch-hunter-self-styled-lady-apostle-helen-ukpabio-attempts-stifle-critics-suing-bha-half-billion-pounds/

https://twitter.com/BHAhumanists

[Varlan]

I have to add some more (old) news.


July 30th, 2009

https://humanists.uk/2009/07/30/news-334/

[*quote*]
Anti-witchcraft conference attacked by Christian church in Nigeria

July 30th, 2009

Leo Igwe, a friend of the BHA and Executive Secretary of the Nigerian Humanist Movement was attacked yesterday during a raid by 150-200 members of a Christian church sect at a conference he had organised on “Child Rights and Witchcraft” in Calabar.

Leo Igwe at the IHEU Untouchability conferenceLeo had recently returned from London where he attended a BHA day conference and other international humanist events held at Conway Hall, including the world’s first international conference on “Untouchability” where he was invited to speak on the social problems caused by caste discrimination in Nigeria. Whilst in London he also spoke to the BBC on the problems faced in Nigeria due to religious superstition.

Helen Ukpabio and her church, the Liberty Foundation Gospel Ministries, have run a campaign of terror against children and those committed to fighting for their rights, of which yesterday’s raid was only the latest development. The conference had been organised by the Nigerian Humanist Movement and the UK charity Stepping Stones Nigeria in response to the widespread abandonment, torture and killing of children in Akwa Ibom and Cross River State due to the belief in child “witches”.

As the anti-witchcraft conference began at around 10.30am, the religious protesters dressed in orange raided the venue and began protesting loudly. The extremists were carrying a number of banners with slogans such as, “This protest is organised by The Akwa Ibom State Government”, “We give freedom to the witches” and “Stepping Stone is not a registered organisation”.

Among the other delegates attacked, Leo was beaten, had his glasses smashed and his bag, phone and camera stolen by the mob, who were alternately singing and aggressively disrupting the conference. After an hour and a half, the police turned up and dispersed the mob. One person was arrested.

Speaking after the event Leo said: “The conference was a peaceful meeting for people to openly debate what could be done to prevent the abuse of child rights linked to the belief in witchcraft. This attack by Helen Ukpabio’s supporters once again highlights the depravity of this so-called “woman of God”. Such false prophets should be immediately arrested and prosecuted under the child rights act”.

Despite the raid the conference, which was well attended by representatives of the Cross River State Government, UNICEF, NAPTIP and a wide range of traditional rulers, students and NGOs, still went ahead successfully.

The issue of child witchcraft has attracted a great deal of media attention since the broadcast of the documentary, Saving Africa’s Witch Children. The documentary, which won the prestigious BAFTA and Amnesty Film awards highlights the role that Helen Ukpabio has played in spreading the belief in child “witches” in South-Eastern Nigeria. Teachings such as the one offered by Helen Ukpabio in her book, Unveiling the Mysteries of Witchcraft, which states that, “a child under two years of age that cries at night and deteriorates in health is an agent of Satan”, have caused wide spread international outrage and condemnation of her practices.

Josh Kutchinsky, a Trustee of the British Humanist Association, said today, “Leo is a dear friend. He is knowledgeable, wise and courageous. I know that he is outraged by the damage done by superstition and irrational religiosity to the potential for development in Nigeria. One of his principal methods he uses to combat these problems is to write well crafted and cogent articles. These have been published in national media and have gained considerable attention. His other methods are to organise conferences and to visit others in support of them as individuals or their organisations. He is working with Amnesty International and Stepping Stones Nigera. He is the IHEU representative in West Africa and a representative on the African Commission on Human and People’s Rights.

“His intervention in individual cases of injustice, no doubt involve some personal risk. He and his fellow Nigerian Humanists have been awarded the Rainbow Humanist Award by Nordic Rainbow Humanists for their risky public support of LGBT rights in Nigeria.”

Speaking from Stepping Stones Nigeria’s office in UK, the charity’s Programme Director, Gary Foxcroft, said: “The prevalence of the belief in child witchcraft in South-Eastern Nigeria can be linked to the books, movies and teachings of Helen Ukpabio. She has made a great deal of money by promoting this superstitious belief and seems willing to do anything to protect her interests. We call upon the Nigerian Federal Government and the Inspector General of Police to act urgently to prevent Helen causing any further embarrassment to Nigeria’s reputation.”

In solidarity with the Nigerian Humanist Association, the British Humanist Association has called on the Akwa Ibom State Government to uphold the terms of its Child Rights Act, which was enacted precisely to make accusations of witchcraft against children illegal. On its website the Akwa Ibom State Government states that it “will not fold its hands and watch evil elements of society dehumanise, demoralise, bastardise, displace, stigmatise, or persecute our children for personal gains.”

The Government then states that it will:

* Place full legislative machinery against labelling of children as witches
* Advance high powered investigation into every element of the issues involved and all allegations against persons involved in stigmatisation of children as witches
* Prosecute all persons found culpable of this crime of child labelling
* Deploy social resources for the support, comfort and enjoyment of all categories of children all over the state
* Possibility of closure of every organisation involved in this evil stigmatisation of children
* Government will not spare any culprit involved

Andrew Copson, Director of Education and Public Affairs at the BHA, said today, “Humanists internationally, and many other people who are concerned and appalled by accusations of witchcraft, not least against children, are paying attention to Akwa Ibom State, and will continue to pay attention. The state government must live up to its promises.”

Notes
The image above show Leo Igwe speaking on caste discrimination in Nigeria at the IHEU conference on “Untouchability” held at Conway Hall, June 2009.

A petition has been set up to help make Helen Ukpabio face justice. Details can be found at:

http://www.thepetitionsite.com/1/make-helen-ukpabio-face-justice
For more information or comment form Stepping Stones Nigeria please contact Gary Foxcroft, Programme Director, on gary@steppingstonesnigeria.org or 00 9 44 1524 849158

For further comment from the British Humanist Association please contact Andrew Copson on 020 7079 3584.

The British Humanist Association (BHA) is the national charity representing and supporting the non-religious and campaigning for an end to religious privilege and to discrimination based on religion or belief. It is the largest organisation in the UK working for a secular state.

You are here: News > Anti-witchcraft conference attacked by Christian church in Nigeria

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[*/quote*]



December 2nd, 2009

https://humanists.uk/2009/12/02/news-409/

[*quote*]
Nigerian humanist sued by “witchcraft” church
December 2nd, 2009

In July the BHA reported that Executive Secretary of the Nigerian Humanist Movement, Leo Igwe, had been attacked during a ‘Child Rights and Witchcraft’ conference in Calabar, Nigeria. We have now learned from Mr Igwe that that the leader of the Liberty Gospel Church, Helen Ukpabio ,whose members were responsible for the attacks at the conference, has filed a lawsuit against him.

A statement released by Mr Igwe gives details: ‘Helen applied to the Federal High Court in Calabar for the enforcement of her fundamental rights. She claimed, among other things, that the conference on Witchcraft and Child Rights held on July 29 in Calabar – which her members disrupted – and the arrest of her church members on the said date constituted an infringement on their rights to practice their Christian religious belief relating to witchcraft. She asked the court to issue perpetual injunctions restraining me and others: From interfering with their practice of Christianity and their deliverance of people with witchcraft spirit; From holding seminars or workshops denouncing the Christian religious belief in witchcraft; From arresting her and her church members etc.’

Mr Igwe is being sued for ‘damages for unlawful and unconstitutional infringement on her rights to belief in God, Satan, witchcraft, Heaven and Hell fire and for unlawful and unconstitutional detention of her two church members.’

Mr Igwe continues, ‘Helen and her church members want to evade arrest and prosecution by all means. Otherwise how could one explain the reason behind these frivolous allegations and trumped-up charges?’

 ‘She should be ready to pay damages to thousands of children who have been tortured, traumatized, abused and abandoned as a result of her misguided ministry. Helen should be ready to pay for the damage she has done to many homes and households across Nigeria through her witchcraft schemes and other fraudulent activities.’

The trial has been adjourned until 17th December.

Notes
A recent documentary, Return to Africa’s Witch Children
http://www.channel4.com/programmes/dispatches/episode-guide/series-43/episode-1 reveals some of the actions of the Liberty Gospel Church in Nigeria.

A petition has been set up to help make Helen Ukpabio face justice. Details can be found at:
http://www.thepetitionsite.com/1/make-helen-ukpabio-face-justice

The British Humanist Association (BHA) is the national charity representing and supporting the non-religious and campaigning for an end to religious privilege and to discrimination based on religion or belief. It is the largest organisation in the UK working for a secular state.

You are here: News > Nigerian humanist sued by “witchcraft” church


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Registered Charity No. 285987
[*/quote*]



September 1st, 2014  already started this thread, see above.

https://humanism.org.uk/2014/09/01/libel-tourist-nigerian-witch-hunter-self-styled-lady-apostle-helen-ukpabio-attempts-stifle-critics-suing-bha-half-billion-pounds/

[*quote*]
Libel tourist and Nigerian ‘witch hunter’ (the self styled) ‘Lady Apostle’ Helen Ukpabio attempts to stifle critics by suing BHA for half a billion pounds

September 1st, 2014
[...]

[* see above ! *]
[*/quote*]



September 23rd, 2014

https://humanists.uk/2014/09/23/humanists-speak-witchcraft-violence-children-un-human-rights-council/

[*quote*]
Humanists speak out on witchcraft and violence against children at UN Human Rights Council
September 23rd, 2014

Humanists have spoken out about continued witchcraft allegations and persecutions (WAP) at two separate meetings of the United Nations Human Rights Council in Geneva. The British Humanist Association’s (BHA) interventions, made together with the Witchcraft and Human Rights Information Network (WHRIN), made clear how the proliferation of WAP is undermining efforts to combat violence against children, and that the Vienna Declaration and Programme of Action (VDPA), which prioritises the inherent worth of the individual, cannot be fully realised while witchcraft allegations and persecutions remain rife and unpunished.

Amelia Cooper, representative of the BHA, made a statement detailing how WAP violate numerous categories of human rights covered by the VDPA, notably freedom from torture, the rights of the child, the rights of disabled persons and equality for women.

Torture, one of the most ‘atrocious violations against human dignity’, is a typical consequence of WAP. It is used as punishment, under the guise of an exorcism, or in eliciting a confession through a ‘trial by ordeal’. A recent report on witchcraft in Nepal detailed that ‘those identified as witches are: “beaten with hands and fists, with implements, with stinging nettles, forcefully fed excreta, burned, blinded and murdered.” Similar reported methods of torture are used in many countries where witchcraft belief and WAP prevails’.

Furthermore, WAP often results in the ostracisation of children from communities: in Kinshasa, Democratic Republic of Congo, UNICEF reported that 23,000 children are forced to sleep on the streets following allegations of witchcraft, which in turn renders them more vulnerable.

Amelia was also able to challenge the commercialisation of witch huntings, exorcisms, and deliverance which has enabled the perpetrators of WAP to go unpunished, often acting with impunity. ‘[W]itchcraft pastors like Helen Ukpabio… profiteer from accusing individuals of witchcraft in what has become a lucrative trade. Ukpabio’s preaching alone is reported to have “contributed to the torture or abandonment of thousands of…children” and numerous horrific cases of children being set on fire, having acid poured over them, and being buried alive have been recorded in the region of Nigeria where her church is based.’

This commercialisation and advertisement of witch hunts and exorcisms, and the public fear it perpetuates, has contributed to the normalisation and advocacy of violence against children in many communities, which in turn undermines broader efforts to combat violence against children. Furthermore, such pastors use their wealth to stifle criticism through intimidation and legal claims.

Amelia welcomed the panel’s emphasis on prevention, the need to challenge mindsets, and the need to end traditional practices prejudicial to the health of children. However, she called for legislative reform and real enforcement as necessary steps in eliminating the child abuse resulting from WAP. She urged the president to integrate addressing WAP into the discourse of the VDPA and its initiatives and for a targeted resolution to be drafted, calling for the end of WAP and the prosecution of those responsible for such abuses.

Notes

For further comment or information contact Pavan Dhaliwal, Head of Public Affairs, at pavan@humanists.uk or on 0773 843 5059.

Read the two interventions:

https://humanists.uk/wp-content/uploads/2014-09-22-v1-AC-hrc-27item8GD-witchcraft.pdf
https://humanists.uk/wp-content/uploads/2014-09-23-v1-AC-hrc27-VaCpanel-witchcraft.pdf
The UN Human Rights Council:
http://www.ohchr.org/EN/HRBodies/HRC/Pages/HRCIndex.aspx

Vienna Declaration:
http://www.ohchr.org/en/professionalinterest/pages/vienna.aspx

Witchcraft Accusations and Persecutions in Nepal, 2014 Report: http://www.whrin.org/wp-content/uploads/2014/04/2480903_nepal_report_FINAL.pdf

Unicef report:
http://www.unicef.org/wcaro/wcaro_children-accused-of-witchcraft-in-Africa.pdf

Ukpabio’s preaching alone is reported to have ‘contributed to the torture or abandonment of thousands of…children’:
http://www.nytimes.com/2010/05/22/us/22beliefs.html?_r=0

Read more on Ukpabio’s attempt to stifle debate:
https://humanists.uk/2014/09/01/libel-tourist-nigerian-witch-hunter-self-styled-lady-apostle-helen-ukpabio-attempts-stifle-critics-suing-bha-half-billion-pounds/

The British Humanist Association is the national charity working on behalf of non-religious people who seek to live ethical and fulfilling lives on the basis of reason and humanity. It promotes a secular state and equal treatment in law and policy of everyone, regardless of religion or belief.

You are here: News > Humanists speak out on witchcraft and violence against children at UN Human Rights Council


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Registered Charity No. 285987
[*/quote*]



Thas was seven years ago. The mad in Africa and Europe did not become any better. In no way.

[Varlan]

Only 1,653 supporters. What a shame!


https://www.thepetitionsite.com/1/make-helen-ukpabio-face-justice/

[*quote*]
Care2
[v]PETITION[/b]

Help Make Helen Ukpabio Face Justice
by: Dr Olusegun Fakoya

recipient: President Umaru Musa Yar'Adua, Inspector-General of Police Sir Mike Mbama Okiromore

1,653 SUPPORTERS
10,000 GOAL

As concerned members of the Nigerian and International community, we have been watching in great horror the activities of Evangelist Helen Ukpabio for some time now. After having noted the recent great damage done to Nigeria's reputation by this false prophet's un-Christian teachings, we now feel that we have no option but to call upon the Nigerian Federal Government, Inspector General of Police, Akwa Ibom State Government and Cross River State to act to prevent any further embarrassment being caused.

We believe that the recent attacks of innocent NGO staff and children at the CRARN children's centre were orchastrated by Mrs Ukpabio in an attempt by her to deflect criticism of her and her church's role in the labeling of children as witches, an act which has led to the widepread abuse of child rights taking place in the South-South region. Such violent abuse and labelling of innocent children is clearly an abuse of the Child Rights Act (2004) and, as such, we therefore call for the following:

1/
Urgent in-depth investigations into the recent attack on the CRARN centre and the activities of Evangelist Mrs Helen Ukpabio and Liberty Foundation Gospel Ministries to take place for breaches of the recently enacted Child Rights Act, which makes it illegal for children to be labeled as witches.

2/
Closure of all churches found to be labeling children as witches through deliverance or other methods.

3/
Seizure of all assets and illegal wealth of all false prophets such as Helen Ukpabio and redistribution of such funds to rehabilitate the victims of child witch stigmatisation.

4/
Successful prosecution of all pastors and parents found to be labeling children as witches.

We do not wish for the world to continue to focus on Nigeria  with negative press and we do appreciate that you continue to monitor the response to the child witch crisis in Nigeria. We wish to encourage you to do everything in your power to fight such perpetrators of evil and uphold the rights of Nigeria's children.
[*/quote*]

[Varlan]

https://www.nytimes.com/2010/05/22/us/22beliefs.html?_r=0

[*quote*]
On a Visit to the U.S., a Nigerian Witch-Hunter Explains Herself

Helen Ukpabio, author of “Unveiling the Mysteries of Witchcraft,” preached last week to a small group in Houston. She is the subject of an HBO documentary.


Credit...Michael Stravato for The New York Times
By Mark Oppenheimer
May 21, 2010

HOUSTON — At home in Nigeria, the Pentecostal preacher Helen Ukpabio draws thousands to her revival meetings. Last August, when she had herself consecrated Christendom’s first “lady apostle,” Nigerian politicians and Nollywood actors attended the ceremony. Her books and DVDs, which explain how Satan possesses children, are widely known.

So well-known, in fact, that Ms. Ukpabio’s critics say her teachings have contributed to the torture or abandonment of thousands of Nigerian children — including infants and toddlers — suspected of being witches and warlocks. Her culpability is a central contention of “Saving Africa’s Witch Children,” a documentary that will make its American debut Wednesday on HBO2.

Mark.Oppenheimer@nytimes.com, markopp1 on Twitter
[*/quote*]

[Varlan]

https://twitter.com/woodgnomology/status/507494366387380225

[*quote*]
paulusthewoodgnome Blue heart @woodgnomology
Sep 4, 2014

Replying to @Humanists_UK @BHAhumanists @1972magpie

She was in the UK a few months ago working her, erm, magic.

https://twitter.com/woodgnomology/status/454715639848923136
[*quote*]
paulusthewoodgnome Blue heart @woodgnomology
Apr 11, 2014

WARNING: The @ukhomeoffice has allowed @libertygospel1 into the UK. Parents are advised to keep children indoors.



https://pbs.twimg.com/media/Bk95dxuCcAAomaq?format=jpg&name=900x900
[*/quote*]
[*/quote*]

[Fendrikka]

https://twitter.com/AJEnglish/status/1076258515344187392

[*quote*]
Al Jazeera English @AJEnglish

Buried alive, poisoned, scarred by acid — childhoods lost as young Nigerians are branded as witches.
https://interactive.aljazeera.com/aje/2018/suffer-not-a-witch-to-live/index.html#1
Video: The abuse of Nigeria's 'witchcraft' children
aljazeera.com
[VIDEO:
https://video.twimg.com/amplify_video/1064437260198629376/vid/1280x720/zvVc0h3k--Jtzq_t.mp4?tag=9 ]

12:30 AM · Dec 22, 2018·Twitter Media Studio
[*/quote*]

[Fendrikka]

https://twitter.com/curiousityfeeds/status/1285275770039001091

[*quote*]
CuriosityFeedstheCat @curiousityfeeds

"A preacher and self-styled “Lady Apostle” named Helen Ukpabio, who has been accused of promoting the idea that babies can be possessed by demons — allegedly leading her followers to torture babies"

Nigerian Preacher Sues Atheist for $52 Million for Challenging Her Harmful Ideas
It's not the first time Helen Ukpabio has tried to silence her critics.
https://friendlyatheist.patheos.com/2020/07/14/nigerian-preacher-sues-critic-for-52-million-for-challenging-her-harmful-ideas/

8:09 PM · Jul 20, 2020·Twitter for Android
2  Retweets 1  Quote Tweet 3  Likes
[*/quote*]

[Fendrikka]

The unfriendly atheist has messed up his web-site insanely. Not even a quote is possible. Is that guy greedy? Or mad? Or both?

I consider him a shameless self-promoter, only interested in money, but not in the real matter. So, WE are working on the real matter. And, so, we will distribute the facts about Helen Ukpabio.


https://friendlyatheist.patheos.com/2020/07/14/nigerian-preacher-sues-critic-for-52-million-for-challenging-her-harmful-ideas/

[*quote*]
Nigerian Preacher Sues Atheist for $52 Million for Challenging Her Harmful Ideas

Hemant Mehta UNFriendly Atheist

https://wp-media.patheos.com/subdomain/sites/8/2020/07/HelenUkpabioYT.png

var image_save_msg='You are not allowed to save images!';
var no_menu_msg='Context Menu disabled!';
var smessage = "Content is protected !!";
[...]
if(wccp_free_iscontenteditable(e)) return true;
show_wpcp_message('You are not allowed to copy content or view source');

Nigerian Preacher Sues Atheist for $52 Million for Challenging Her Harmful Ideas
By Hemant Mehta

July 14, 2020

A preacher and self-styled “Lady Apostle” named Helen Ukpabio, who has been accused of promoting the idea that babies can be possessed by demons — allegedly leading her followers to torture babies — is suing one of her critics for tens of millions of dollars.
https://youtu.be/gvSh61ZHZR4

In 2009, she
https://humanism.org.uk/2009/12/02/news-409/
sued Nigerian atheist activist Leo Igwe after members of her organization, the Liberty Foundation Gospel Ministries,
https://thewillnigeria.com/news/opinion-liberty-church-mob-attack-in-calabar-ten-years-after/
attacked him during a conference he organized all about stopping child abuse connected with allegations of witchcraft. I repeat: She sued him… because her church’s members were arrested that day, which she took to be an infringement of her religious freedoms.

Igwe wrote about his
https://thewillnigeria.com/news/opinion-liberty-church-mob-attack-in-calabar-ten-years-after/
recollections of that incident  last year:

<blockquote><p>It was at this point that other church members descended on me including those who were seated, and whom I thought were participants. <strong>They punched me on my chest, head, and waist. They snatched my bag and broke my eyeglasses. Not too long after they made away with my bag and personal items, some police officers arrived, dispersed the crowd and arrested some persons.</strong></p></blockquote>

Igwe held nothing back in his response at the time, in 2009:

<blockquote><p>Mr Igwe continues, ‘<strong>Helen and her church members want to evade arrest and prosecution by all means.</strong> Otherwise how could one explain the reason behind these frivolous allegations and trumped-up charges?’</p>

<p>‘<strong>She should be ready to pay damages to thousands of children who have been tortured, traumatized, abused and abandoned as a result of her misguided ministry.</strong> Helen should be ready to pay for the damage she has done to many homes and households across Nigeria through her witchcraft schemes and other fraudulent activities.

A documentary in 2010 also noted that
https://www.nytimes.com/2010/05/22/us/22beliefs.html
her teachings had led to the “torture or abandonment of thousands of Nigerian children — including infants and toddlers — suspected of being witches and warlocks.”

In 2014, she also sued the British Humanist Association (now Humanists UK) for half a billion pounds after they called for her to be banned from the country for being a
https://humanism.org.uk/2014/09/01/libel-tourist-nigerian-witch-hunter-self-styled-lady-apostle-helen-ukpabio-attempts-stifle-critics-suing-bha-half-billion-pounds/
threat to child welfare.

<blockquote><p>Her legal case against the BHA is based on Mrs Ukpabio’s stating that <strong>she wrote that a child ‘under the age of two’ who is ‘possessed with black, red and vampire witchcraft spirits’ can be identified by features such as s/he ‘screams at night, cries, is always feverish, suddenly deteriorates in health, puts up an attitude of fear, and may not feed very well.’</strong> Her teachings are to the effect that babies under the age of two who exhibit signs of illness or standard, entirely normal childhood behaviour (such as crying, not feeding well, screaming at night, having a fever) may be possessed by vampire witchcraft spirits. <strong>She also teaches that children who stamp their feet may be ‘trying to make signs… to communicate with gnomes, the witchcraft spirit in charge of the earth.’</strong> Ukpabio claims that the BHA misrepresented her by saying that she ascribed these symptoms to Satanic possession and hence has damaged her reputation and livelihood to the sum of half a billion pounds.</p></blockquote>

In other words, Ukpabio was saying that things babies do all the time were really symptoms of demonic possession, and such a diagnosis often put children in danger depending on the lengths their parents went to in order to exorcise those demons.

All of her lawsuits have been thrown out. They never get anywhere because they’re always frivolous; she’s nothing more than an angry Christian who can’t believe anyone would dare criticize her even though her methods have arguably led to child abuse.

She’s been off the radar since then, but now she’s back, and she hasn’t changed one bit.

Ukpabio’s lawyer sent a letter to Leo Igwe over the weekend alleging defamation based on
https://opera.news/ng/en/entertainment/976cbf6cb32360a43591a626801064f2?news_entry_id=s365e062e200521en_ng
an article critical of her methods… that doesn’t even have Igwe’s name attached to it. (Igwe tells me he did not write it.)

Either way, the article isn’t anything new; it just summarizes her history and urges Nigerians not to fall for her harmful claims.

The lawyer takes the worst possible interpretation of that and demands ALL THE MONEY.

https://wp-media.patheos.com/subdomain/sites/8/2020/07/UkpabioLawsuit1.jpg

Nigerian Preacher Sues Atheist for $52 Million for Challenging Her Harmful Ideas _ Hemant Mehta _ Friendly Atheist _ Patheos_files/UkpabioLawsuit1-745x1024.jpg

https://wp-media.patheos.com/subdomain/sites/8/2020/07/UkpabioLawsuit2.jpg
Nigerian Preacher Sues Atheist for $52 Million for Challenging Her Harmful Ideas _ Hemant Mehta _ Friendly Atheist _ Patheos_files/UkpabioLawsuit2-745x1024.jpg

<blockquote><p>Our client’s attention has been drawn to your recent Wikipedia published online on the various social media platforms such as Opera News, circulated all over the world. In that article which you published, <strong>you alleged amongst others that our client is a self-styled witch hunter. By that you meant and were understood to mean that our client is a witch hunter, killing several children.</strong></p>
<p>…</p>
<p>Consequently, our client’s businesses namely: <strong>the film production shops, the book shops etc have all witnessed a drastically low patronage, resulting in an inevitable loss of huge revenue and membership of her congregation.</strong></p></blockquote>

Ukpabio demands a retraction, an apology, and “Twenty Billion Naira” — which comes out to nearly $52 million in U.S. dollars.

Hard to imagine she’ll have any success here. It’s a threat. Nothing more. Igwe
https://humanists.international/2020/07/nigerian-humanist-leo-igwe-facing-the-threat-of-spurious-charges/
denies having anything to do with it , and the statements in the piece are based on her own comments and public information — hardly the stuff of successful defamation claims.

Still, the fact that she sues her critics rather than engage their arguments shows you there’s something to their concerns. She doesn’t have any defense. All she can do is try and silence her critics, hoping her followers never hear what they have to say.

(Screenshot via https://youtu.be/gvSh61ZHZR4 )
[*/quote*]

[Fendrikka]

Opera News has a good article with many pictures! For the sake of keeping pieces of proof the text is archived here. For the pictures, and much more: Go and read the original page! We are only keeping a historical archive.


https://ng.opera.news/ng/en/entertainment/976cbf6cb32360a43591a626801064f2?news_entry_id=s365e062e200521en_ng

[*quote*]
Meet Ukpabio, The Controversial "Witch Hunter" Of Akwa Ibom
By Castro_cahn (self meida writer) | 1 years

The popular prophet, Helen Ukpabio is a self acclaimed professional witch hunter . She is the founder of Liberty Foundation Gospel Ministry . Ukpabio is a christian preacher who has been able to spread her weird view of Christianity to many homes in Akwa Ibom state. The sellf acclaimed professional witch hunter had her education in the South-eastern Nigeria. She has used her media influence to incite fear and eventual maiming of innocent children accused of being witches. Helen Ukpabio beliefs calls for urgent attention. She has infiltrated many minds with such beliefs. She believes that Satan has the ability to manifest himself in the bodies of children by a way of demonic possession thereby making them become his servants in the form of witches and wizards.

In one of her film "End Of The Wicked" Ukpabio brought to light her view that"Children become possesed by evil spirits".

Her ability to exploit superstitious beliefs and infuse them with Christian beliefs is her greatest weapon . Her main focus has always been spiritual attack, demonic possession and witchcraft.

She uses technology to introduce her teachings to the illiterate villagers who believe so much in what she says and thereby creating an army of extremist .

This is a scene in one of her movie

*I want to kill that small girl*



In one of her book "Unveiling Three Mysteries Of Witchcrafts she wrote.

" Under the ages of two, the child screams at night, cries, is always feverish suddenly deteriorates in heath, puts up an attribute of fear , and may not feed well"

To Akpabio, If your child exhibit any of the above symptoms and such a child is under the age of two , then she or he is suffering from demonic possession .

In Akwa Ibom exorcism is now a profitable business. Parents take their children to exorcists who make proclamations on their children . The irony of it is that when such child is declared "Witch" The parents will chase them out of the house or hand them over to angry mobs who burn them alive or beat them to death.

Do you all remember Hope?. The 2-year-old Child who was left to die on the street of Uyo by his parents because of this type of preaching



This is Hope the 2-year- old child who was abandoned to die on the street of Uyo because his parents believed he was a witch



This is hope left wanderimg on the street of Uyo to die until he was sabed by Anja Ringgren Loven , a child social worker.

And this is Hope now. Imagine if Anja did not save him , he would have died as a witch.

There are many others who die as a result of many inciteful teachings and superstitious beliefs.

Her activities has attracted a lot of attention all over the world. Her churches are in Ghana, Cameroon etc.

She incites violence against imputed witches who are vulnerable members of the society , women and children

In 2014 , Ukpabio brought a libel case against The British Humanist Association (BHA) and Witchcraft And Human Rights Information Network (WHRIM) seeking a damage of €500, 000, 000

Ukpabio uses her power and influence to send her army of religious fanatics to disrupt activities of humanist movements against her. A case to remember was in 2009 , when she used mobs to disrupt a meeting led by humanist Leo Igwe.

Britain banned her from coming into her territory after pressures mounted from different quarters.

Recently she buried her father Pa Chief Essien in a paw paw shaped casket.

Ukpabio fthers corpse



Ukpabio dances on the day ofher fathers burial ceremony



Undertakers about to bury Ukpabio father

This shows how what beliefs can do to so many people

She seems to enjoy the affluence of wealth she has amassed through her ministry



Manipulation of christian belies today has become something prevalent in African societies today. It is time it stop.

Photo credit : Lindaikejiblog, google.

Content created and supplied by: Castro_cahn (via Opera News )

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Akwa Ibom
Christian
Helen Ukpabio
Nigeria
Ukpabio
COMMENTS

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[*/quote*]

[Pangwall]

https://www.amnesty.de/urgent-action/ua-178-2010/anschlag-auf-77-jaehrigen

[*quote*]
AMNESTY INTERNATIONAL

ANSCHLAG AUF 77-JÄHRIGEN
Oliver Igwe, der Vater des Menschenrechtsverteidigers Leo Igwe, wurde am 4. August in seinem Haus von Unbekannten überfallen und so schwer verletzt, dass er ein Auge verlor. Die Polizei weigert sich, den Überfall zu untersuchen. Es besteht offenbar ein Zusammenhang zwischen dem Anschlag und dem Einsatz der Familie Igwe für Gerechtigkeit für ein Vergewaltigungsopfer. Amnesty International befürchtet, dass die Familie weiterhin in Gefahr ist, wenn die Behörden ihr keinen Schutz gewähren.

BETROFFENE PERSONEN
OLIVER IGWE, 77-jähriger Vater des Menschenrechtlers Leo Igwe


LÄNDER
Nigeria

DATUM
13. August 2010

UA-NUMMER
UA-178/2010

AI INDEX
AFR 44/014/2010

Hier geht es zu aktuellen Urgent Actions. Handle sofort!


Appell an
POLIZEICHEF DES BUNDESSTAATES IMO
The Police Commissioner of Imo State
Imo State Police Command
Owerri
Imo State
NIGERIA
(korrekte Anrede: Dear Commissioner)

Sende eine Kopie an
REGIONALER POLIZEICHEF
Divisional Police Officer (DPO)
Ahiazu Mbaise Police Station
Afororu town
Ahiazu Mbaise Local Government Area (LGA)
Imo state
NIGERIA
(korrekte Anrede: Dear Divisional Police Officer

BOTSCHAFT DER BUNDESREPUBLIK NIGERIA
S.E. Herrn Abdul-Kadir Bin Rimdap
Neue Jakobstraße 4
10179 Berlin
Fax: 030-2123 0212
E-Mail: info@nigeriaembassygermany.org

Bitte schreiben Sie Ihre Appelle möglichst sofort. Schreiben Sie in gutem Englisch oder auf Deutsch. Da Informationen in Urgent Actions schnell an Aktualität verlieren können, bitten wir Sie, nach dem 24. September 2010 keine Appelle mehr zu verschicken.

Amnesty fordert:
SCHREIBEN SIE BITTE LUFTPOSTBRIEFE MIT FOLGENDEN FORDERUNGEN

Ich fordere Sie auf, umgehend Ermittlungen einzuleiten, um den Anschlag auf Oliver Igwe vom 4. August aufzuklären, die Ergebnisse zu veröffentlichen und die Verantwortlichen vor Gericht zu stellen.

Stellen Sie sicher, dass in Abstimmung mit Familie Igwe umgehend Maßnahmen eingeleitet werden, um die Betroffenen vor Drohungen und Drangsalierungen zu schützen.

Ich fordere Sie außerdem auf, die fortgesetzten Schikanen gegen Familie Igwe zu untersuchen.
PLEASE WRITE IMMEDIATELY

Urging the police to immediately open an investigation into the attack against Oliver Igwe on 4 August, with the results made public and those responsible brought to justice;

Calling on the police to take immediate action to protect the Igwe family from threats and harassment, in accordance with the wishes of those at risk;

Calling on the police to investigate the continuing harassment of the Igwe family.
Sachlage
Am 4. August drangen gegen Mitternacht zwei Unbekannte in das Haus von Oliver Igwe im Bundesstaat Imo im Süden Nigerias ein. Sie verbanden dem 77-Jährigen die Augen und schlugen mit Steinen auf ihn ein, so dass er schwere Verletzungen an Kopf und Gesicht erlitt. Ihm musste am 11. August ein Auge entfernt werden. Derzeit befindet sich Oliver Igwe im Krankenhaus. Seine Ehefrau, die zum Zeitpunkt des Anschlags anwesend war und sich kurz zuvor einer Herzoperation unterzogen hatte, blieb unverletzt. Allerdings wurde das Haus verwüstet und einige Wertgegenstände gestohlen. Obwohl das Ehepaar den Überfall bei der Polizei meldete, kam diese nicht zu dessen Haus und hat sich bislang auch geweigert, eine Untersuchung einzuleiten. Sie forderte den Sohn des Ehepaares, Leo Igwe, auf, schriftlich die Einleitung von Ermittlungen zu beantragen.

Seit Januar 2007 setzt sich Familie Igwe dafür ein, dass die 2006 verübte Vergewaltigung eines zehnjährigen Mädchens aufgeklärt wird. Amnesty International geht davon aus, dass der Anschlag auf Oliver Igwe der jüngste einer Serie von Vorfällen war, mit denen die Familie dazu gezwungen werden soll, ihr Engagement für das Mädchen einzustellen.

Seitdem sich die Familie für Gerechtigkeit für das Mädchen einsetzt, ist die Polizei immer wieder aufgefordert worden, Angehörige der Familie Igwe und Familienangehörige des Mädchens festzunehmen. Zudem wurden mehrere Zivilklagen bei Gericht eingereicht. Sowohl die Polizei als auch der Staatssicherheitsdienst SSS haben mehrfach Angehörige der Familie Igwe vorgeladen, festgenommen, inhaftiert und verhört. Wiederholt wurden Angehörige beider Familien auf Polizeiwachen mehrere Stunden festgehalten. Familie Igwe hat nach eigenen Angaben seit 2007 der Polizei über 100.000 Naira (ca. 520 Euro) als "Kaution" bezahlt. In Nigeria gehen die Kautionszahlungen jedoch an die Gerichte, nicht an die Polizei.

Amnesty International vertritt die Auffassung, dass der Anschlag auf Oliver Igwe und die wiederholten Schikanierungen der Familie Igwe darauf abzielen, Leo Igwe, seine Familie und ZeugInnen einzuschüchtern und zu bedrohen, um die Aufmerksamkeit von dem Vergewaltigungsfall abzulenken.

Hintergrundinformation

Hintergrund

Im Jahr 2007 hat der Menschenrechtler und Vorsitzender der Organisation "Nigerian Humanist Society", Leo Igwe, in mehreren Schreiben an die Polizei kritisiert, dass die Vergewaltigung eines zehnjährigen Mädchens im Jahr 2006 nicht untersucht wurde und stattdessen das Mädchen sowie seine Familie und BewohnerInnen der Gemeinde im Zusammenhang mit dem Fall eingeschüchtert wurden.

Seit 2007 ist Oliver Igwe mindestens neun Mal vorgeladen bzw. festgenommen worden. Er wurde auf drei Polizeiwachen festgehalten und verhört. Leo Igwe und seine drei Brüder wurden mindestens vier Mal vorgeladen bzw. festgenommen und dann inhaftiert und verhört.

In Artikel 1 der UN-Erklärung zum Schutz von Menschenrechtsverteidigern heißt es: "Jeder Mensch hat, einzeln und in Gemeinschaft mit anderen, das Recht, den Schutz und die Umsetzung der Menschenrechte und Grundfreiheiten auf nationaler und internationaler Ebene zu fördern und hiernach zu streben." Artikel 9 Punkt 3c) garantiert das Recht, professionellen und qualifizierten Rechtsbeistand oder anderen Rat und Unterstützung zur Verteidigung der Menschenrechte und Grundfreiheiten anzubieten und zur Verfügung zu stellen.

HISTORIE DIESER URGENT ACTION
12. AUGUST 2010
Anschlag auf 77-Jährigen

Kontakt
Amnesty International Deutschland e. V.
Zinnowitzer Straße 8, 10115 Berlin
Telefon: +49 (0)30 / 420248-0
Fax: +49 (0)30 / 420248-488

Spendenkonto
JETZT SPENDEN!
Bank für Sozialwirtschaft
IBAN: DE23 3702 0500 0008 0901 00
BIC: BFSWDE33XXX
[*/quote*]

[Pangwall]

Witchcraft Is Myth, It Doesn’t Exist – Leo Igwe
By Agency Report On Feb 25, 2020
https://independent.ng/witchcraft-is-myth-it-doesnt-exist-leo-igwe/


Dr. Leo Igwe , winner of the 2020-21 Heart of Humanism Award
Published Jul 30, 2021 5:36 AM
"Description
For decades, Igwe has been a human rights advocate in Africa, focusing on the rights of women and children accused of witchcraft and protecting people against harmful superstitious practices. He has continued this work in the face of persecution, harassment, and attacks. Kwena Moabelo speaks to Dr. Leo Igwe has been declared the winner of the 2020-21 Heart of Humanism Award. The award recognizes an individual who exemplifies humanist values."
https://omny.fm/shows/power-podcasts/feel-good-corner-dr-leo-igwe-winner-of-the-2020-21

[Pangwall]

No pics, no urls. Go and read the original. We are only keeping an anchor and an archive!


https://brightonhumanists.org/religion-impunity-and-human-rights-abuses-with-leo-igwe/

[*quote*]
BRIGHTON HUMANISTS

“Religion, Impunity and Human Rights Abuses” with Leo Igwe

The subject of human rights and freedoms is a hot topic at the moment, as it always should be. Media platforms, politicians and activists of all types are pitching in on the arguments surrounding free speech, identity and belief. Responding to this as a nation and also a global community we are currently attempting to come to an understanding about what constitutes offence or abuse and what behaviours we can and cannot tolerate in the name of what is “right” or “acceptable” behaviour. Here in the UK, many of us are finding it hard to understand how we should balance our desire to support those people around the world who are being done harm because of the beliefs and practises of their country and or culture and our concerns about imposing western values and beliefs onto others, fearing our actions will be considered racist or intolerant. This unfortunately has led to many people granted the freedom of speech and freedom of belief choosing not to or feeling they cannot use this freedom to speak out against the many abuses they see across the world and leaving those who are not granted these human rights to struggle against their oppressors. In turn, these oppressors are only empowered by our decision not to act.

To speak on this difficult subject Brighton Humanists were delighted to welcome Leo Igwe for our last speaker event of 2020. It certainly turned out to be a thought provoking way to end the year. For those who are unfamiliar with Leo, he is a Nigerian humanist and human rights advocate and is an elected board member of Humanists International. In his home country of Nigeria he works tirelessly against the superstitious beliefs and religious extremism prevalent there, in particular the charge of witchcraft. Perhaps most famously of late, he is working to defend his fellow Nigerian, Mubarak Bala, president of Nigerian Humanists who was imprisoned on the charge of blasphemy. Leo is a passionate and powerful speaker and it was a true honour to be able to have him spend time with us and to welcome an international audience to one of our events for the first time. It is impossible to not be moved by both the tone and content of Leo’s words and by the end of his talk we were left in no doubt about the importance of taking action against the human rights abuses that are being committed around the world, particularly Africa, as demonstrated by the charges of witchcraft and blasphemy. It was not easy to hear, but it needed to be heard.

The Issues

The international humanist community is currently very concerned for the wellbeing of Mubarak Bala, a friend and colleague of Leo Igwe’s. Leo described the circumstances that had led to Mubarak’s arrest; his difficulties began in 2014 when Mubarak was placed into hospital by his family where he was treated as a psychiatric patient because of his beliefs (he is an atheist and humanist). This seems a cruel and extreme measure but then consider that if he had not been considered ill, then his “crime” of non-belief in Islam is punishable by death. This is the charge that he is currently facing; a Facebook post in which Mubarak Bala criticised the prophet Mohammed led him to be arrested on the charge of blasphemy and insulting the name of the prophet. His arrest was in April 2020 and he still remains in prison, without legal representation, his whereabouts and wellbeing still unknown. This is alarming enough in itself, however there are those that are calling for his murder when he is released and they can do so without fear of punishment – it is these people, those calling for the murder of an innocent man, who are protected against sanctions, not the man who simply stated his opinion online.

In addition to blasphemy charges, Leo is also working against the charges of witchcraft that are rife across Africa with women in Ghana, Nigeria, Malawi and Kenya being murdered on this basis of being labelled a “witch”. As we have seen before, when a particular set of beliefs are dominant without the possibility of challenging or discussing them, it becomes very difficult to tackle superstitious beliefs such as witchcraft. According to Leo, the major challenge with tackling this charge is that no one is prepared to take a stance on witchcraft either way; they will neither confirm or deny that witchcraft exists and without any categorical stance on witchcraft or the existence of witches, you can have no principles with which to wage an effective campaign against the charge of witchcraft. For example, even though a high court judge, when pressed, has said he does not believe children can be witches, this has not led to any actual change and persecution of people, including children, on these grounds of witchcraft continue.

What can we do?

Leo’s message to us was clear; he asks that humanists work against anything that propagates harm. We must ensure we put human life above concerns such as causing offence or items such as an image of the prophet. He also asks of us to look at human rights as a universal – how would we address such issues as those above if they were happening in our own country? We would not accept it and so we should not accept it for Africans either.

As humanists we hold dear the values that came to prominence with the enlightenment; those of liberty, freedom of belief, reason and tolerance. If we do not request these values for all, then we betray the values of the enlightenment. Leo says, “if we betray the history of the enlightenment, we betray Africans”. I don’t think I was alone in being affected by the strength of this argument and of what it asks of us. Leo admits that the situation in the UK and the situation in Nigeria, with regards to the particular issues we face regarding the place of religious belief in society, are not the same. We have our own issues and need to address them as such within the appropriate context. However, despite our geographical distance and being separated by borders we are underneath the same, we are all human and suffer alike. This is why Leo is keen to stress the global nature of the problems that we face, and not to allow moral or cultural relativism or an “us and them” attitude that excuses people being treated differently and being denied the rights we enjoy. Only by taking a robust stand are we able to tackle extremism.

Despite Leo’s challenging words, there was a message of hope to be had; he finds inspiration in the Humanist network and community. This network of people around the globe offer some hope to those who may otherwise be isolated or in danger because of their beliefs. By being able to open up this meeting to people around the globe we were privileged to hear the experience of others who are unable to discuss their beliefs openly and the toll this takes on them. Many have taken to social media to do what they can to put forward their humanist perspective but this is some small consolation compared to being truly accepted and feeling secure and represented in your own country. We might have our own struggles in the UK but it is humbling to be given cause to acknowledge the progress that has been made and the privileges that we do enjoy as a democratic nation. As the fortunate ones, we need to stand strong against the accusation of Islamophobia or imperialism and recognise that, as Sartre would say, to will ourselves free is to will all free and what we want or request for ourselves we must want and demand for all.

We at Brighton Humanists are a small but tight group and we often find ourselves facing our limitations as a local group. We are not always able to make a huge national or global impact with what we do but we hope that what we do achieve is significant and useful for those who are able to access it. This talk, with its inclusion of an international audience showed us the power of solidarity and the impact that can be had by providing a platform for the strong voices, but also the smaller ones who may not always be able to or want to take to the public stage. We hope we were able to reflect Leo’s message in our actions by opening our eyes and ears to the requests of those at the heart of this struggle for human rights and would like to express our immense gratitude and respect for Leo Igwe and all those out there who are putting themselves at risk to ensure the best for their country and for those around the world by defending human rights.

If you or anyone you know is struggling with leaving a religion then you can find support at: https://www.faithtofaithless.com/

If you would like to find a humanist group near you then you can search here:

https://humanism.org.uk/community/local-groups/

For our friends around the globe, you can find out more about humanism around the world here: https://humanists.international/

A powerpoint of Leo’s talk can be found here and an interesting article relevant to his talk here.

Published 22 January 2021
By Kat Reynolds

BRIGHTON HUMANISTS
[*/quote*]

[Pangwall]

No pics, no urls. Go and read the original. We are only keeping an anchor and an archive!

https://www.opinionnigeria.com/leo-igwe-honoured-by-the-heart-of-humanism/

[*quote*]
BREAKING NEWS
Leo Igwe, honoured by the Heart of Humanism

Leo’s dedication to securing human rights on both individual and societal levels is an irrefutable example of humanist values in action. His endeavors take place in a context unimaginable to many people in the US, as Leo repeatedly risks his own safety in a quest for a more humanist world. FBB is honored to recognize him for his commitment to justice.

Published 1 month ago on July 27, 2021
By Opinion Nigeria

Leo Igwe

The Heart of Humanism award recognizes an individual who exemplifies humanist values. This year the recipient is Leo Igwe.

Leo has been a friend of FBB for many years, having been pivotal in helping develop the program that became Humanist Action: Ghana. Leo is a Board Member of Humanists International and the Chair of the Board of Trustees for the Humanist Association of Nigeria.

For decades, Leo has been a human rights advocate in Africa, focusing on the rights of women and children accused of witchcraft and protecting people against harmful superstitious practices. He has continued this work in the face of persecution, harassment, and attacks.

Leo has been working tirelessly to secure the release of Mubarak Bala since his arrest in April 2020, and has provided support to Bala’s wife and son. His work on this campaign has included starting dialogues with religious groups for assistance; liaising with the media; and developing a campaign strategy with Humanists International. Most people in the US or UK who know about Bala’s case have heard about it as the direct result of this work.

Leo’s dedication to securing human rights on both individual and societal levels is an irrefutable example of humanist values in action. His endeavors take place in a context unimaginable to many people in the US, as Leo repeatedly risks his own safety in a quest for a more humanist world. FBB is honored to recognize him for his commitment to justice.

To everyone who received an award this year: we thank you deeply. We believe the effects of your work will ripple out father than you may ever know. You are the Heart of Humanism.We look forward to recognizing another extraordinary group of humanists next year.
[*/quote*]

[Pangwall]

No pics, no urls. Go and read the original. We are only keeping an anchor and an archive!

You need to know this first:

https://www.tapmagonline.com/about

[*quote*]
ABOUT TAP
Presenting one of the world’s most vibrant, dynamic and historically complex regions in a way that preserves its nuance, humanity and global significance.

TAP Magazine is a digital and print publication founded out of a need to counter the one-dimensional way that Africa and Africans are often portrayed in global media.

Rebranding TAP

TAP Magazine issue 11 (September/October 2018) was our first issue fully produced in Africa. New logo, new design, improved quality, same mission.

Our vision in 5 years is to become the most influential pan-african magazine in the continent with 80,000 printed copies distributed per month in different regions of the continent and a reach of 500 million people across our diverse platforms (print, digital, website, app)

A4 Magazine Mockup - Free Version.png
[*/quote*]




https://www.tapmagonline.com/tap/towars-a-religious-reformation-in-africa

[*quote*]
TAP Magazine

TOWARDS RELIGIOUS REFORMATION IN AFRICA

Dr. Leo Igwe
March 15, 2019

The world urgently needs a religious reformation to tackle religious extremism and harmful faith beliefs and practices. Africa is in a unique position to make this happen. But will the continent rise to the occasion?

African religious landscape is undergoing changes-very rapid changes. These changes include adjustments in the modes of worship, in the forms, places, and personalities that are revered. But the transformations in the African religious situation took a dramatic turn - a more global dimension following the advent of Christian and Islamic missionaries. These religious agents tried to replace and substitute indigenous religions with western and eastern faiths. Centuries of proselytization, which included persistent and unrelenting demonization and ‘idolization’ of indigenous religions, have turned the region into a stronghold of Christianity and Islam. These foreign religions have become the dominant faiths, and account for the highest number of adherents, whilst the indigenous faiths and practices have been consigned to the margins.

Religion as a tool to “Civilize” Africans

Unfortunately, the spread of Christianity and Islam has not delivered the promised development and civilization. The continent remains the poorest in the world, and life expectancy in the region is the lowest. Unemployment, diseases, hunger, and illiteracy are endemic challenges that seem as if they may never go away at least for now. So the self-styled civilizing mission of these foreign religions has remained a hocus-pocus, a mirage. In fact, the civilizing mission has so far been a failed mission, or rather a pretext for further subjugation, domination, exploitation, and dehumanization of Africa.

The real tragedy is not that foreign religions are growing in Africa or that these faiths have added to the region’s currents of superstition, dogma, and irrationalism. No, not at all. The real tragedy is that Africans have become the champions and peddlers of these religious orthodoxies.

Get rich schemes

In fact, recent developments in the African religious sectors clearly attest to the dark and destructive effects of these religions on the continent. For instance, in parts of Africa where Christianity is dominant, priests and pastors have used Christian teachings to exploit and manipulate the people.  Clerics have sprayed insecticide on members or compelled them to eat grass or to take harmful substances in the course of faith healing or ministrations. Pastors have extorted money from members in the name of tithe and used donations to promote the “work of God” to fund their extravagant lifestyles. A few African pastors have become so rich to the point that they have purchased private jets and established their private business empires.

In addition, many pastors are at the forefront of the contemporary witch hunts in the region. Charismatic Christian preachers have caused division, hatred, and conflict in families and communities including organizing prayer sessions where they attribute diseases, accidents and other forms of misfortune to the occult machinations of family members. Pastors have continued to endanger the environment. They arbitrarily cut down trees and destroy forest areas including the groves that indigenous religious worshippers use, claiming that these places are the abodes of the evil spirits. That occult forces use them as their operational base.

Enemies of Progress?

In addition to opposing the recognition of gay rights and same-sex marriage, Christian establishments have frustrated efforts to uphold the reproductive rights of women and any initiatives to make abortion safe and legal. Churches have discouraged the teaching of evolution in schools. And those who question or criticize the positions of the church are often subjected overt as well as covert persecution and victimization.

But the situation is worse in areas where Islam is the dominant religion. Jihadists, traders and scholars introduced Islam to Africa. They used commerce, Quran education, and violence to promote the religion and to convert Africans at various times and places. As in the case of the 1804 Jihad of Sheikh Uthman Dan Fodio, Muslim jihadists killed Africans who professed other religions or those who refused to embrace Islam. In most places where Muslims are in the majority, de facto or de jure sharia law is in force and adherents of other faiths or none are forced to live in accordance with the sharia law. This religious climate has provided a breeding ground for religious extremism and the emergence of jihadist groups such as Boko Haram in Nigeria, al Shabab in the east and the Horn of Africa, and their counterparts in Mali, Algeria, and Tunisia. While these militant organizations have targeted and killed Europeans or Americans, most of their victims are Africans. In fact, Boko Haram militants have killed mainly Nigerians including kidnapping schoolgirls. In Northern Nigeria, Christians as well as Muslims have lost their lives in recurrent religious bloodletting in the region. Non-Muslims have been beheaded or lynched for blasphemy or for desecrating the Quran, for insulting Allah or out of anger over the cartoon of Prophet Muhammad in Denmark. Muslim minorities have suffered systemic abuse and persecution.

So, the African continent finds itself at a crucial point in history where the indigenous, Christian and Islam religious Africa tyrannize over the lives of Africans. Religion is literally holding African emergence, emancipation and enlightenment hostage. And the continent is in urgent need of a religious reformation.

Historically, religious reformation alludes to the movement that Martin Luther led which questioned, criticized and protested the teachings and practices of the Catholic Church and the entire western Christianity. As in the case of the reformation in the 17th century Europe, religious reformation in contemporary Africa will target the excesses and extremes of religious establishments. Religious reformers will get various religious organizations to abolish and abandon inhuman, anti-human rights positions and practices. Unlike the Reformation in Europe, religious reformation in Africa will not focus only on Christianity but also on Islam, Indigenous religions, Hinduism and other faith orthodoxies.

Why does Africa need a religious reformation?

At a time when allegations of Islamophobia and racism are used to shut down important debates and critical examination of Islamic religious claims and other traditional and cultural beliefs and practices, the world needs a religious reformation in Africa to highlight the extremisms of Islam and of other religious and cultural establishments in the region. Africans needs a movement that openly questions religious teachings, highlights their oppressive tendencies, their humanly degrading treatments and positions. A reformation will help expose religious absurdities that fuel extremisms and the misconceptions that clerics use to often misinform, mislead and exploit Africans.


Bio: Leo Igwe is both a scholar and an activist. He holds a doctoral degree in religious studies from the University of Bayreuth in Germany. Before embarking on the study of religion, Igwe founded the Nigerian Humanist Movement and worked for some years for the International Humanist and Ethical Union in the UK and the Center for Inquiry in the US. His is currently a guest lecturer at the University of Applied Sciences in Munich, Germany. Find his TED TALK  here

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March 15, 2019
© 2020 TAP MAGAZINE
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Academia.edu

Leo Igwe
Leo Igwe
  University Of Bayreuth, Germany, Department of Religious Studies, Graduate Student  |  Religious Studies
Leo Igwe is both a scholar and an activist. He holds a B.Phil and an M.A in philosophy from Seat of Wisdom Seminary Owerri and University of Calabar in Nigeria and a doctoral degree in religious studies from the University of Bayreuth in Germany. Before embarking on an academic study of religion, Igwe founded the Nigerian Humanist Movement and worked for some… more
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PAPERS

Media and Witchcraft Accusation in Northern Ghana
Secular Studies
There has been a growing visibility of witchcraft beliefs in the African media. The dominant para... more
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A Skeptical Look at African Witchcraft and Religion
Skeptic, Mar 22, 2004
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Humanism in Sub-Saharan Africa: Reflections from a Humanist Organizer and Activist
Essays in the Philosophy of Humanism, 2013
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Why I choose humanism over faith
Leo Igwe
Apr 24, 2018

As a humanist, Leo Igwe doesn't believe in divine intervention -- but he does believe in the power of human beings to alleviate suffering, cure disease, preserve the planet and turn situations of poverty into prosperity. In this bold talk, Igwe shares how humanism can free Africans from damaging superstitions and give them the power to rebuild the continent.
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the video:
https://www.youtube.com/watch?v=r9Zz4hYuGdw

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https://miz-online.de/author/leo-igwe/

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MATERIALIEN UND INFORMATIONEN ZUR ZEIT
Politisches Magazin fürKonfessionslose und AtheistINNEN

Autor_in: Leo Igwe

Leo Igwe ist einer der Begründer der humanistischen Bewegung in Nigeria. Auf der Atheist Convention im Mai referierte er über die weltanschauliche Situation in seinem Heimatland. Derzeit lebt er in Deutschland. In Heft 3/12 berichtete er über die Situation der Atheist_innen in Nigeria.

2 veröffentlichte Artikel:
Prisma MIZ 3/20
Mubarak Bala: Der Islam und die Repressionen gegen Atheisten in Nigeria
Leo Igwe
Die Verhaftung und das Verschwinden des nigerianischen Humanisten Mubarak Bala haben die gefährliche Situation der Humanisten und die Bedrohung durch islamistischen Extremismus in Nigeria verdeutlicht. Die Gesellschaft Nigerias ist sehr religiös. Der religiöse Glaube durchdringt alle Aspekte des Lebens, des Denkens und der Kultur. Bei einer Umfrage im Jahr 2004 erwies sich Nigeria als weltweit religiöseste Nation. ... mehr

Prisma MIZ 3/12
Die Situation der Atheisten in Nigeria
Leo Igwe
In Nigeria befinden sich Menschen, die sich zu keiner Religion oder nicht zum Glauben an Gott bekennen, in einer gefährlichen Zwickmühle. Sie werden misshandelt und diskriminiert. Doch die Situation der Atheisten ist nicht im gesamten Land gleich. Wie jemand als Atheist behandelt wird, hängt von vielen verschiedenen Faktoren ab, zum Beispiel, in welchem Teil des Landes man lebt. Ist es der von Christen beherrschte Süden oder der Norden, der von Muslimen dominiert wird? Handelt es sich um eine ländliche oder urbane Gegend? Es kommt außerdem auf den familiären Hintergrund, Geschlecht, Bildungsniveau, Anstellungsverhältnis und Einkommen an. Männliche Atheisten mit hoher Bildung und finanzieller Unabhängigkeit gehen ein geringeres Risiko ein als ihre weiblichen Pendants. ... mehr

Aktuelle MIZ 1/21 kaufen
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https://centerforinquiry.org/blog/leo-igwe-promotes-critical-thinking-skills-in-nigerias-schools/

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Leo Igwe Promotes Critical Thinking Skills in Nigeria’s Schools
July 14, 2021
Paul Fidalgo
Free Thinking

For more than two decades, Leo Igwe has been a bright light of skepticism and humanism in Nigeria, particularly noted for his work to raise the world’s awareness of the devastating impacts of witchcraft belief and accusations in Africa. He recently held workshops for primary school teachers in Nigeria’s Oyo State, first-of-their-kind training sessions in critical thinking skills.

The first event on June 23 was a small one with five teachers in attendance. The second, on July 1, however, attracted at least fifty-six (organizers hoped thirty to forty would show up).

“The workshop was devoted to making teachers understand the importance of critical thinking and the need to begin early to nurture children and get pupils to think reflectively,” wrote Igwe at Modern Ghana.

He says that the current educational model in Nigeria merely asks students to be passive receptacles of information. “Many people graduate from schools with the habit of feeling offended or feeling personally attacked whenever their ideas, beliefs, or propositions are questioned.”

Igwe’s workshops were designed to help teachers to encourage a spirit of inquiry. “Students actively generate questions as the main exercise. Students ask questions for questions’ sake!”

The Center for Inquiry was proud to have been a sponsor of this inspirational event.

See more of Leo Igwe’s work at Free Inquiry and Skeptical Inquirer.

Paul Fidalgo


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No pics, no urls. Go and read the original. We are only keeping an anchor and an archive!

A large trove of articles by Leo Igwe:

https://www.modernghana.com/author/LeoIgwe

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Modern Ghana

Columnist: LEO IGWE
Critical Thinking and Superstitions Among Youths in Africa
AUG 26, 2021 | FEATURE ARTICLE
The topic of critical thinking and superstitions among young Africans can be explained using three images. First is ...

Police: Stop Harassment and Intimidation of Ubani and Family
AUG 20, 2021 | FEATURE ARTICLE
The Advocacy for Alleged Witches (AfAW) urges the Nigeria Police to stop harassing Mr. Obioma Ubani and the famil ...

Critical Thinking and Transformation of Teaching in Primary Schools
JUL 3, 2021 | FEATURE ARTICLE
On July 1, 2021, I made a case for critical thinking in primary schools before teachers from state schools in Ibadan ...

Na Scam: Why Young People Are Abandoning Religion in Nigeria
JUN 29, 2021 | FEATURE ARTICLE
While Africans have been polled to be the most religious on earth, it has been observed that youths in the region ar ...

Discrimination against non-Muslim students in Northern Nigeria
JUN 28, 2021 | FEATURE ARTICLE
Students who do not profess Islam suffer discrimination in Muslim-dominated communities in Northern Nigeria. Unli ...

Critical Thinking Workshops: Preparing African School Children for Future Jobs a...
JUN 25, 2021 | FEATURE ARTICLE
After decades of planning and setbacks, the project to introduce critical reasoning to primary schools took off in I ...

Witchcraft Persecution and Land Disputes in Amuda Isuochi, Abia State
JUN 19, 2021 | FEATURE ARTICLE
There is a link between disputes over land and allegations of perpetrating occult harm in Abia state in Southern Nig ...

Tribute to My Father
JUN 16, 2021 | FEATURE ARTICLE
I knew that this day would come. My mind had been psychologically prepared for it but I was unsure who would be the ...

Religions and Persecution of Non believers in Africa
JUN 14, 2021 | FEATURE ARTICLE
The United States Commission on International Religious Freedom (USCIRF) has, in a recent document , highlighted a c ...

Humanism and Stigma of Non-Religiosity in Africa
JUN 7, 2021 | FEATURE ARTICLE
June is a special month for humanists and those who espouse a non-religious life stance around the globe. Put differ ...

Fighting Insecurity and Igbophobia in Southeastern Nigeria
JUN 4, 2021 | FEATURE ARTICLE
Not because I am involved and I am of Igbo extraction. There is something out of place in the Buhari government 39; ...

Freedom of Religion or Belief and Non-Religious Persecution in Nigeria
JUN 2, 2021 | FEATURE ARTICLE
All-Party Parliamentary Humanist Group Chair, Baroness Bakewell, Other distinguished parliamentarians, Fellow Hu ...

Grieving Without Illusions
MAY 14, 2021 | FEATURE ARTICLE
How does one grieve if the person does not subscribe to any religion or a belief in a God? How does one make meaning ...

Will South Africans Rally Against Witch Persecution and Muti Murders?
APR 8, 2021 | FEATURE ARTICLE
This question has become necessary following reported cases of attacks and killings linked to witchcraft and muti ...

Arrest and Prosecute Witch-hunting Pastors, Mallams, and Traditional Priests
MAR 30, 2021 | FEATURE ARTICLE
The Advocacy for Alleged Witches (AfAW) urges the Nigerian Police to arrest and prosecute all pastors, mallams, a ...

Mubarak Bala: Task Before New Kano Commissioner of Police
MAR 26, 2021 | FEATURE ARTICLE
Kano state has a new Commissioner of Police (CP). His name is Sama 39;ila Shuaibu Dikko. Dikko is from Kaduna in No ...

1 2 3 4 5 6 7 8 ... 22 Last
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A brand new article by Leo Igwe:

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ModernGhana
26.08.2021  FEATURE ARTICLE
   
Critical Thinking and Superstitions Among Youths in Africa
By Leo Igwe

Critical Thinking and Superstitions Among Youths in Africa Listen to article

The topic of critical thinking and superstitions among young Africans can be explained using three images. First is the photo of young Nigerians in police custody holding female pants. Did they steal these pants to wear them? Not at all. They thieved the underwear hoping to use them for a ritual sacrifice that could make them rich. Other young Nigerians have been caught with human heads and private organs. Many have been arrested, prosecuted, or are at large for killing and harvesting human body parts for the same purpose.

Another image is that of young Nigerians surrounding an ...
[...]
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more:
https://www.modernghana.com/news/1100639/critical-thinking-and-superstitions-among-youths.html

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https://www.atheistalliance.org/our-advisory-council/leo-igwe/

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Atheist Alliance International

Leo Igwe

Leo Igwe is both a scholar and an activist. He holds a B.Phil and an M.A in philosophy from Seat of Wisdom Seminary Owerri and University of Calabar in Nigeria and a doctoral degree in religious studies from the University of Bayreuth in Germany.

Before embarking on an academic study of religion, Igwe founded the Nigerian Humanist Movement (now the Humanist Association of Nigeria) and worked for some years for the International Humanist and Ethical Union in the UK and the Center for Inquiry in the US.

He was the guest professor (Winter Semester 2018/2019) at the Catholic University of Applied Sciences in Munich, Germany. He has researched witchcraft, religion and atheism in Nigeria, Ghana, Kenya and Zambia.


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https://epub.uni-bayreuth.de/3377/

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EPub Bayreuth

The Witch is not a Witch : the Dynamics and Contestations of Witchcraft Accusations in Northern Ghana
URN to cite this document: urn:nbn:de:bvb:703-epub-3377-0
Title data
Igwe, Leo:
The Witch is not a Witch : the Dynamics and Contestations of Witchcraft Accusations in Northern Ghana.
Bayreuth , 2017 . - XIII, 245 P.
( Doctoral thesis, 2017 , University of Bayreuth, Bayreuth International Graduate School of African Studies - BIGSAS)
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Abstract

In postcolonial Africa, the continuing manifestation of witchcraft accusation has led to a renewed interest in African witchcraft and magic. In accounting for the prevalence of witchcraft accusations, some scholars advanced and defended the notion of the modernity of witchcraft. They argued that allegations of occult harm were a mechanism by which Africans made sense of the changes brought about by modernity. Against the background of the modernity of witchcraft debate, this study investigated the reactions of accused persons in the context of these changes. The research was undertaken among the Dagomba, as they are the largest ethnic group in the north of Ghana, a region which is home to five of the seven witch sanctuaries in Northern Ghana. This study was intended to address an imbalance in the previous studies of witchcraft allegations in Ghana and Africa where there has been a limited treatment of accused persons and where the reactions of accused persons have largely been ignored. Extant research generally portrayed alleged witches as passive recipients of the witchcraft label and regarded accusations as a one directional process that was determined by witchcraft accusers and enforcers (Schauber 2007, 116; van Beek 2007, 294). Proponents of this view of the modernity of witchcraft have maintained that the changes occurring in post-colonial Africa reinforced, rather than weakened, witchcraft beliefs and accusations (Geschiere 1997, 3; Ciekawy and Geschiere 1998, 1). They situated the crises and disruptions in post-colonial Africa within the scope of the modernity of magic and the occult. This study departed from these approaches by considering the perspective of the accused and by focusing on reactions to witchcraft accusations, not the responses to occult fears and anxieties. It argued that alleged witches were active participants in the accusation process because they accepted, rejected, challenged, protested, resisted, redefined and contested imputations of occult harm. Alleged witches mobilized a wide array of resources and took a variety of measures to overturn the witchcraft label. By examining the perspective of the accused, this study argued that accusations were a disputed bidirectional process. Imputations of witchcraft were negotiated and not determined by the accusers and enforcers of the witchcraft label alone. By taking into account the active role of the accused, this research argued that the changes in post-colonial Africa were resourceful in weakening allegations of witchcraft. Thus dispelling magical imputation was a way of asserting power. It is an exercise in postcoloniality. As a qualitative study, various techniques were employed to collect data. Field work was carried out between December 2012 and April 2014, and during the period I lived among the Dagomba and interacted with various actors in the field. The tool of observation was used to capture the behaviours of accusers, accused and other actors including the processes at the courts, shrines and the palaces of chiefs. Interviews (in-depth, ethnographic, and expert) were conducted so that the accused and other parties could recount their experiences of allegations and reveal their roles in processing imputations of occult harm. The concepts of pluralism, Forum Shopping and Desire, Belief and Opportunities (DBO) informed the analysis of the collected data. The concept of legal pluralism was used to describe the setting where accusations were negotiated. This concept is based on the theoretical approach of legal pluralism. Legal pluralism assumes that more than one legal order exist in the social field. Griffiths used the approach to challenge the uniform idea of law, and to underscore the existence and operation of different legal formations in the same environment. Whilst Ludsin applied the approach to highlight how the operation of traditional courts that recognized the existence of witches and formal laws that did not recognize such spiritual entities contributed to the manifestation of witchcraft accusation in South Africa. This study took the approach of legal pluralism and widened it to include family, chief, shrine, media, medical, and CSO options. The concept of forum shopping was applied to make sense of how accused persons employed various structures, legal and para/quasi-legal in negotiating a plurality of structures and institutions within their immediate environment. This approach maintained that litigants evaluated different options and structures and took their cases to the most advantageous venues for trial. Algero (1999, 82) used this framework to highlight the power of litigants in a litigation process to determine the place where a case was processed and where they thereby hoped to gain from the dispute. However, the present study applied the concept beyond the confines of court litigations to capture the attempts of accused persons to process their defence against witchcraft accusations at family, chief, shrine, media, medical, state and CSO venues. To highlight the advantages which motivated accused persons who accessed these venues, the DBO approach was used. Hedstrom (2005, 39) suggested that the concepts of desire, belief and opportunities were proximate causes of human actions and behaviours. As applied in this study, the DBO model was used to capture the hopes and wishes, views and interests of accused persons as they moved from place to place exploring varied structures and trying to contest and nullify allegations of witchcraft. Accusations emerged in situations of remediable, irremediable and anticipatory misfortunes. In the case of reparable witchcraft ascriptions, accusers sought remedies from the accused for alleged instances of occult harm and demanded as part of the accusation process that the accused person provided a solution or, in the case of illness, a cure. Accusers sought a remedy because the damage was ongoing; the alleged witchcraft was still active and the situation was reversible. Accused persons responded to such imputations by challenging the ascription of witchcraft to the behaviors. They advanced impersonalistic explanations to counter the personalistic definitions of the alleged witchcraft. In addition to disputing the definitions, accused persons mobilized family, chief, medical, state, civil society and media resources. Alleged witches accessed the family network to rally kinship trust and solidarity against the ascribed responsibility for the occult harm or to facilitate the successful use of other venues to overturn the label such as providing remedies for the misfortune. Accused persons reacted by lodging complaints with the chiefs. Chiefs were the heads of the communities and they used their authority to protect their people from occult forces and also from undeserved allegations. Alleged witches accessed the palaces of chiefs hoping that they would use their powers to protect them from wrongful accusations, from banishment and from the demand to provide remedies for alleged witchcraft. In the quest to quash allegations of remediable witchcraft, accused persons also took their cases to medical and religious experts. In making accusations, accusers took their fears and anxieties of reparable cases of witchcraft to shrines and other religious and medical venues where imputed witches could be certified. In reaction, such designated witches could also appeal such ascriptions at shrines in order to try to ascertain the veracity of the claims. Alleged witches could decide to neutralize the occult harm by taking the bewitched to a hospital in the hope that a successful treatment would make the allegation go away. Alleged witches also reacted to imputations of causing reparable occult harm by taking their complaints to state institutions such as the police, the law courts and the Commission on Human Rights and Administrative Justice. Accused persons used these state platforms to overrule accusations, and in so doing, asserted their human rights and innocence. Furthermore, accused persons used the CSOs and media venues in response to allegations of witchcraft. They could go to the CSOs so that they would facilitate their effective use of other venues for processing their complaints. Alleged witches made use of the media to publicize stories, and pressure the authorities to expedite action on their cases and on their behalf. Accusations were also made in situations of irremediable misfortune. Here the accusation process precluded the dynamic of therapy or remedy because the damage was a fait accompli; it was irreversible. The occult harm was in the past such as in the case of a death. Accusers made allegations to identify and punish the perpetrators of such supposed occult harm. Accused persons reacted to dispel such ascriptions and to exonerate themselves. They advanced impersonalistic definitions to contest the personalistic representation of irreparable harm. Alleged witches also responded by counter accusing the accusers. They accepted the personalistic designations but ascribed the causal agency to the accusers as a defense strategy. In addition, accused persons accessed family, chief, medical/religious venues, state, CSOs and media venues to neutralize the accusations. Accusations were also made where misfortunes were potential and not actual, and the alleged witchcraft was in the future, not in the past or present. Accusers made allegations in anticipation of some occult injury. They imputed occult potency and intent and made accusations on that basis. Alleged witches responded by disputing the ascribed occult agency, potency or intent and rally family, chief, religious and medical resources, state, CSO and media mechanism against such attributions. Although, the use and combination of different forums in response to allegations of witchcraft should ideally lead to the overturning of the witchcraft label, this did not happen in all the cases. The use of the family, chief, religious and medical venues were sometimes unsuccessful. The mobilization of state, CSO and media resources did not guarantee the quashing of allegations and so accused persons settled for outcomes that fell short of enabling them to return to their homes. Thus witchcraft accusation was a contested process between the accuser and the accused: the family in support of the accuser and the family that supported the accused; the chief who enforced the label and the chief who rejected such enforcements; the shrine that found the accused guilty and the shrine that exonerated the accused. The active and unrelenting participation of the accused in determining the outcome of the accusation process was not in doubt. Although the accused were often portrayed as victims, they were not without power of negotiating and renegotiating their destinies and the varied outcomes of witchcraft accusations. Taking the active power of the accused into consideration was important in understanding the changing landscape of witchcraft accusations in many societies in postcolonial Africa. This dissertation is divided into six chapters. The first chapter introduced the study and provided a background to the problem and context of research. The second chapter discussed relevant literature, existing debates and the conceptual frameworks relevant to the theme of study. Chapters three, four and five highlighted the ways in which accused persons responded to remediable, irremediable and anticipatory witchcraft accusations respectively. Chapters six and seven provided the summary, concluding notes, the findings and suggested areas for further research.

Abstract in another language

Im postkolonialen Afrika hat die fortwährende Manifestation von Hexerei-Anklagen zu einem erneuten Interesse an afrikanischer Hexerei und Magie geführt. Um die Verbreitung dieser Anklagen zu erklären, haben einige Wissenschaftler die Idee der Modernität von Hexerei erweitert und verteidigt. Sie argumentierten, dass die Vorwürfe der okkulten Schädigung ein Mechanismus sei, mit dem sich die Menschen in Afrika die Veränderungen, die die moderne Welt mit sich bringt, erklären. Vor dem Hintergrund der Modernität der Hexerei-Debatte untersucht diese Arbeit die Reaktionen der beschuldigten Personen im Kontext dieser Veränderungen. Die Forschung wurde bei den Dagomba durchgeführt, da es sich bei diesen um die größte ethnische Gruppe im Norden Ghanas handelt – eine Region, die fünf der sieben Hexen-Kultstätten im nördlichen Ghana beheimatet. Ziel dieser Studie war es, das Ungleichgewicht früherer Untersuchungen von Hexerei-Anschuldigungen in Ghana und Afrika anzugehen, da in diesen die beschuldigten Personen nur begrenzt berücksichtigt und ihre Reaktionen größtenteils ignoriert worden sind. Die bestehende Forschung hat mutmaßliche Hexen als passive Rezipienten des „Hexerei“-Labels dargestellt und Anschuldigungen als einen einseitig ausgerichteten, von Anklägern und Vollstreckern bestimmten Prozess betrachtet (Schauber 2007, 116; van Beck 2007, 294). Vertreter dieser Sichtweise der Modernität der Hexerei haben dafür gesorgt, dass die Veränderungen im postkolonialen Afrika den Glauben an die Hexerei und die damit verbunden Anschuldigungen verstärkt und nicht geschwächt haben (Geschiere 1997, 3; Ciekawy and Geschiere 1998,1). Sie haben die Krisen und Zusammenbrüche im postkolonialen Afrika im Rahmen der Modernität von des Magischen und Okkulten verortet. Die vorliegende Studie weicht von diesen Herangehensweisen ab, indem sie die Perspektive der Angeklagten einnimmt und die Reaktionen auf die Hexerei-Anklagen und nicht jene auf okkulte Ängste und Sorgen in den Mittelpunkt stellt. Es wird argumentiert, dass mutmaßliche Hexen aktiv am Anklageprozess beteiligt sind, da sie die Anschuldigungen der okkulten Schädigung akzeptiert, zurückgewiesen, infrage gestellt, umdefiniert, angefochten, dagegen protestiert oder sich diesen widersetzt haben. Mutmaßliche Hexen haben eine Menge Ressourcen mobilisiert und eine Vielzahl an Maßnahmen ergriffen, um diese Bezeichnung aufzuheben. Durch die Untersuchung der Perspektive der Beschuldigten legt diese Studie dar, dass es sich bei diesen Anschuldigungen um einen widersprüchlichen, zweiseitig ausgerichteten Prozess gehandelt hat. Der Vorwurf der Hexerei wurde ausgehandelt und nicht allein durch Ankläger und Vollstrecker bestimmt. Da die aktive Rolle der Angeklagten betrachtet wird, geht vorliegende Forschung davon aus, dass die Veränderungen im postkolonialen Afrika einen Beitrag zur Schwächung der Hexerei-Anklagen geleistet haben. Daher bedeutete die Beseitigung magischer Anklage einen Weg zur Machtsicherung. Eine Übung im Postkolonialismus. Da es sich um qualitative Forschung handelt, wurden verschiedene Methoden der Datensammlung angewandt. Die Feldstudie wurde zwischen Dezember 2012 und April 2014 durchgeführt. Während dieser Zeit lebte ich bei den Dagomba und pflegte mit verschiedensten Akteuren Umgang. Durch Beobachtung wurde das Verhalten der Ankläger, der Angeklagten und anderer Akteure, eingeschlossen die Verfahren vor Gericht, in den Kultstätten und den Palästen der Oberhäupter - erfasst. Interviews (ausführlich, ethnographisch und sachverständig) wurden durchgeführt, so dass die Angeklagten und anderen Parteien ihre Erfahrungen mit den Anschuldigungen nacherzählen und ihre Rollen im Anschuldigungsprozess aufdecken konnten. Die Begriffe des Pluralismus, des Forum Shopping und Desire, Belief, Opportunities (DBO-Theorie) liegen der Analyse der gesammelten Daten zugrunde. Der Begriff des rechtlichen Pluralismus wurde verwendet, um das Umfeld zu beschreiben, in dem die Anschuldigungen verhandelt wurden. Dieser Begriff basiert auf der theoretischen Methode des rechtlichen Pluralismus. Der rechtliche Pluralismus geht davon aus, dass mehr als ein Rechtssystem im sozialen Bereich existiert. Griffiths hat sich dieser Methodik bedient, um die einheitliche Idee des Rechts infrage zu stellen und die Existenz und Wirkungsweise verschiedener Rechtsformationen innerhalb eines Umfelds hervorzuheben. Ludsin hat mit dem Ansatz gezeigt, wie die Arbeit traditioneller Gerichte, die die Existenz von Hexen anerkennen, und jene formeller Gesetze, die diese spirituellen Entitäten nicht kennen, zu einer Manifestation von Hexerei-Anklagen in Südafrika beigetragen haben. Diese Studie hat sich der Methode des rechtlichen Pluralismus bedient und diese auf diese auf die Familie, das Oberhaupt, die Kultstätte, die Medien, medizinische Einrichtungen und die CSO ausgeweitet Der Begriff des Forum Shopping wurde verwendet, um zu zeigen, wie die angeklagten Personen sich verschiedener Strukturen, legaler und quasi-legaler, bedient haben, um eine Vielzahl von Strukturen und Institutionen in ihrer unmittelbaren Umgebung zu überwinden. Diese Methode behauptet, dass die Prozessierenden verschiedene Optionen und Strukturen ausloten und die Fälle dem aussichtsreichsten Gerichtsbezirk zur Verhandlung vorlegen. Algero (1999, 82) hat mit diesem Begriff die Macht unterstrichen, die die Prozessierenden während des Rechtsstreits durch die Bestimmung des Verhandlungsortes besitzen – und durch die sie sich einen Sieg erhofften. Die vorliegende Arbeit hat den Begriff jedoch jenseits der Grenzen von Gerichtsverhandlungen angewandt, um die Versuche der angeklagten Personen darzustellen, die ihre Verteidigung gegen die Hexerei-Vorwürfe an Familie, Oberhäupter, Kultstätten, mediale, medizinische, staatliche und bürgerliche Einrichtungen weitergeben. Um die Vorteile hervorzuheben, aufgrund derer die Angeklagten sich an diese Einrichtungen wandten, wurde die DBO-Theorie angewandt. Hedstrom (2005, 39) hat darauf hingedeutet, dass die Begriffe Desire, Belief und Opportunities aufeinander folgende Ursachen menschlicher Handlungen und Verhaltensweisen sind. In dieser Studie wurden mithilfe der DBO-Theorie Hoffnungen und Wünsche. Sichtweisen und Interessen der angeklagten Personen erfasst, während sie von einem Ort zum anderen gingen, um die vielfältigen Strukturen zu erkunden und versuchten, die Hexerei-Anklagen zu bekämpfen und für null und nichtig zu erklären. Anklagen kamen in behebbaren, unabänderlichen und erwartbaren Unglückszuständen auf. Im Falle von wiedergutzumachenden Hexerei-Zuschreibungen haben die Ankläger Schadenersatz von den Angeklagten für die mutmaßlichen Vorfälle von okkulten Schädigungen verlangt und als Teil des Anklageprozesses verlangt, dass die angeklagte Person eine Lösung bereitstellt oder, im Falle von Krankheit, eine Heilung. Die Ankläger verlangten eine Entschädigung, da es sich um laufenden Schaden handelte. Die mutmaßliche Hexerei war immer noch im Gange und die Situation reversibel. Angeklagte Personen reagierten auf solche Anschuldigungen, indem sie die Zuschreibung der Hexerei mit Verhaltensweisen infrage stellten. Sie brachten unpersönliche Erklärungen an, die den persönlichen Definitionen der mutmaßlichen Hexerei entgegenstanden. Außerdem mobilisierten die Angeklagten ihre Familie, das Oberhaupt sowie medizinische, staatliche, zivilgesellschaftliche und mediale Ressourcen. Mutmaßliche Hexen machten sich das familiäre Netzwerk zunutze, um das Vertrauen der Verwandtschaft zu gewinnen, sich die Solidarität gegen die ihnen vorgeworfene Verantwortung für okkulte Schädigung zu sichern oder um sich für die Aufhebung der Bezeichnung wie auch die Bereitstellung von Schadenersatz für das Unglück erfolgreich an andere Einrichtungen wenden zu können, Angeklagte Personen reagierten mit dem Einreichen von Beschwerden bei den Oberhäuptern. Die Oberhäupter waren die Vorstände der Gemeinschaften und nutzten ihre Autorität für den Schutz der eigenen Leute vor okkulten Kräften und vor unverdienten Anschuldigungen. Mutmaßliche Hexen kamen in der Hoffnung zu den Residenzen der Oberhäupter, dass diese ihre Macht nutzten, sie vor den falschen Anklagen, vor der Verbannung und vor Schadensersatzforderungen zu beschützen. In dem Bestreben, die Anschuldigungen behebbarer Hexerei aufzuheben, haben Angeklagte ihre Fälle auch medizinischen und religiösen Fachleuten vorgelegt. Durch das Vorbringen der Anschuldigungen haben die Ankläger ihre Ängste und Sorgen vor wiedergutzumachenden Hexerei-Fällen zu Kultstätten und anderen religiösen und medizinischen Orten gebracht, wo mutmaßliche Hexen zertifiziert werden konnten. Umgekehrt konnten nun auch die sogenannten Hexen Widerspruch in den Kultstätten einlegen, um die Aufrichtigkeit der Forderungen sicherzustellen. Mutmaßliche Hexen konnten sich entschließen, den okkulten Schaden zu beseitigen, indem sie die verzauberte Person in ein Krankenhaus brachten – in der Hoffnung, dass eine erfolgreiche Behandlung zur Aufhebung der Beschuldigung führte. Mutmaßliche Hexen reagierten auf den Vorwurf des okkulten Schadens auch, indem sie ihre Beschwerden staatlichen Institutionen, wie der Polizei, den Gerichten oder der Commission on Human Rights and Administrative Justice vortrugen. Die Angeklagten nutzten diese staatlichen Institutionen, um die Anklage abzuweisen und bekräftigten so ihre Menschenrechte und Unschuld. Außerdem wandten sie sich in Reaktion auf die Hexerei-Vorwürfe an CSO und mediale Einrichtungen. Die CSO boten ihnen die Möglichkeit, ihre Beschwerden bei anderen Einrichtungen effektiver vorzubringen. Mutmaßliche Hexen wandten sich an die Medien, die ihre Geschichten publik machen und Druck auf die Autoritäten ausüben sollten, damit diese den Prozess beschleunigten und in ihrem Sinne handelten. Anklagen wurden des Weiteren in unabänderlichen Unglückslagen vorgebracht. Hierbei hat der Vorgang der Anklage eine Therapie oder Schadenersatz präkludiert, da es sich bei dem Schaden um eine fait accompli handelt; er ist irreversible. Die okkulte Schädigung liegt in der Vergangenheit, wie zum Beispiel im Falle eines Todes. Ankläger brachten die Vorwürfe vor, um die Täter des angenommenen okkulten Schadens zu identifizieren und zu bestrafen. Angeklagte regierten darauf, um diese Anschuldigungen zurückzuweisen und sich selbst zu entlasten. Sie brachten unpersönliche Definitionen vor, um die personenbezogene Darstellung des irreparablen Schadens anzufechten. Sie akzeptierten die persönlichen Zuschreibungen, aber führten als Verteidigungsstrategie die Ankläger als Verursacher an. Außerdem wandten sich die angeklagten Personen an Familien, Oberhäupter, medizinische/religiöse Einrichtungen, den Staat, CSO und Medienunternehmen, um die Vorwürfe zu widerlegen. Anklagen wurden auch vorgebracht, wenn es sich nur um eine potenzielle und keine eigentliche Unglückslage handelte und sich die mutmaßliche Hexerei in der Zukunft ereignen sollte, nicht in der Vergangenheit oder Gegenwart. Die Ankläger brachten ihre Beschuldigungen vor und antizipierten irgendeine Form okkulten Schadens. Sie unterstellten okkulte Wirksamkeit und Absicht, worauf ihre Anschuldigungen basierten. Die mutmaßlichen Hexen bestritten die ihnen zugeschriebene okkulte Täterschaft, Wirksamkeit oder Absicht und suchten Unterstützung bei Familie, dem Oberhaupt, religiösen und medizinischen Ressourcen, dem Staat, den CSO und den Medien gegen diese Beschuldigungen. Obwohl der Gebrauch und die Kombination verschiedener Foren als Reaktion auf Hexereivorwürfe idealerweise zu deren Umsturz führen sollte, geschah dies nicht in allen Fällen. Familien, Oberhäupter, religiöse und medizinische Einrichtungen waren ab und an nicht erfolgreich. Die Mobilisierung des Staates, der CSO und der Medien war kein Garant für die Aufhebung der Vorwürfe, so dass die angeklagten Personen sich mit einem Ausgang zufriedengeben mussten, der ihnen die Rückkehr nach Hause nicht ermöglichte. Hexereivorwürfe sind daher ein umkämpfter Prozess zwischen dem Ankläger und dem Angeklagten: zwischen der Familie des Anklägers und derjenigen, die den Angeklagten unterstützt; zwischen dem Oberhaupt, der die Bezeichnung durchsetzt und demjenigen, der diese Durchsetzung zurückweist; zwischen der Kultstätte, die den Angeklagten für schuldig befindet und derjenigen, die den Beschuldigten entlastet. Die aktive und unerbittliche Teilnahme des Angeklagten bei der Bestimmung des Prozessausgangs steht außer Zweifel. Obwohl die Angeklagten oft als Opfer dargestellt wurden, waren sie dennoch imstande, ihr Schicksal und die verschiedenen möglichen Ausgänge der Anschuldigungen auszuhandeln. Die Betrachtung des tatsächlichen Einflusses des Angeklagten war von Bedeutung, um die sich verändernde Landschaft der Hexereivorwürfe in vielen Gesellschaften des postkolonialen Afrika zu verstehen. Die Dissertation ist in sechs Kapitel gegliedert. Das erste Kapitel stellt die Studie vor und stellt den Hintergrund des Problems sowie den Forschungskontext dar. Im zweiten Kapitel werden die relevante Literatur, aktuelle Debatten und der für das Thema der Studie relevante begriffliche Rahmen diskutiert. Die Kapitel drei, vier und fünf unterstreichen die verschiedenen Arten der Reaktionen der Angeklagten auf behebbare, unabänderliche und erwartbare Hexereivorwürfe. Kapitel sechs und sieben enthalten die Zusammenfassung, abschließende Bemerkungen, die Ergebnisse sowie Vorschläge zur weiteren Forschung.

Further data
Item Type:   Doctoral thesis (No information)
Keywords:   Africa; Witchcraft; Accusation; Modernity; Northern Ghana
DDC Subjects:   200 Religion > 290 Other religions
Institutions of the University:   Graduate Schools > University of Bayreuth Graduate School
Graduate Schools > BIGSAS
Graduate Schools
Language:   English
Originates at UBT:   Yes
URN:   urn:nbn:de:bvb:703-epub-3377-0
Date Deposited:   27 Sep 2017 07:27
Last Modified:   27 Sep 2017 07:27
URI:   https://epub.uni-bayreuth.de/id/eprint/3377


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[*/quote*]

[Pangwall]

No pics, no urls. Go and read the original. We are only keeping an anchor and an archive!

https://humanists.international/2020/07/nigerian-humanist-leo-igwe-facing-the-threat-of-spurious-charges/

[*quote*]
Nigerian humanist, Leo Igwe, facing the threat of spurious charges
DATE / 14 JULY 2020

Moves by notorious witch-hunter Helen Ukpabio to once again pursue Nigerian humanist, Leo Igwe, through the courts for alleged ‘defamation’ should be seen as they are – a clear attempt to stifle legitimate criticism – and be dismissed, Humanists International said today.

Leo Igwe, Chairman of Humanist Association of Nigeria and Founder of AfAW (Advocacy for Alleged Witches)

Leo Igwe stated:

“Helen Ukpabio’s witch hunting activities are well known locally and internationally. They are well documented in both popular and academic literature. Instead of demanding compensation and apology from me, Ukpabio should rather compensate, make restitution and apologize for her infamous, despicable witchcraft exorcizing activities.”

Leo Igwe is the Chair of the Board of Trustees for the Humanist Association of Nigeria and a renowned activist against witchcraft-related persecutions who has faced harassment, attack and prosecution for his advocacy against harmful superstitious practices.

On 11 July 2020, Igwe received a letter from lawyers acting on behalf of Helen Ukpabio. In the letter, Igwe is accused of making statements prejudicial to Ms Ukpabio, which have impacted her social and economic standing.  The lawyers give Igwe 14 days to retract all articles deemed defamatory, publish an apology in all outlets in which his writings have been published and pay 20,000,000,000 Naira (approx. US$ 52.7 million) in compensation. There is no evidence to connect Igwe to the offending articles listed in the letter and Igwe denies any connection to them.


Andrew Copson, President of Humanists International

Andrew Copson, President of Humanists International, said:

“Helen Ukpabio is once again harassing our respected colleague, Leo Igwe. It is clear that Mr Igwe did not write the ‘offending’ articles. Once before, the courts have recognised that her grounds for pursuing damages against Mr Igwe are nonexistent and we have no doubt that they will do so again.”

Ukpabio is a Christian fundamentalist and a Biblical literalist, who founded the Liberty Gospel Church to fulfill her ‘anointed mission’ of delivering people from witchcraft attack. Ukpabio organizes deliverance sessions where she identifies and exorcizes people, mainly children, of witchcraft. Headquartered in Calabar in Southern Nigeria, the Liberty Gospel Church has grown to be a witch hunting church with branches in Nigeria and overseas.

In 2009, an estimated 200 of Ukpabio’s followers stormed a seminar on witchcraft and the rights of the child at which Igwe was due to speak. After the police intervened, Ukpabio filed a petition against Igwe and others claiming 200 billion naira ($.1.3 million dollars) in damages for allegedly violating her fundamental right to believe in witchcraft. The court dismissed the petition in December 2010.

In 2014, she brought a libel case against member organisation Humanists UK and the Witchcraft and Human Rights Information Network (WHRIN) for £500 million. The case coincided with the decision of the UK Home Office to reject her visa application on child protection grounds.



Related Content
“Alleged witches are still killed today, in 2020”, says humanist anti-witchcraft activist Leo Igwe
Liberian humanists condemn expulsion of six-year old student for ‘witchcraft’
Positive developments in the case of Mubarak Bala


Humanists International, Inc. is a US not-for-profit 501-c(3) registered in New York (Registered address: 1821 Jefferson Pl NW, Washington, DC 20036). Humanists International is also the trading name of Humanists International 2020, a Scottish (UK) charity no. SC050629. Registered address: 272 Bath Street, Glasgow, G4 2JR, UK. Principal Office: 17 Oval Way, London, SE11 5RR, UK.
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https://twitter.com/leoigwe

[*quote*]


https://pbs.twimg.com/profile_banners/2500023792/1594489415/1080x360

Leo Igwe
959 Tweets

Leo Igwe
@LeoIgwe
Seit Mai 2014 bei Twitter

Leo Igwe
@LeoIgwe
·
4. Juni
People have the right to agitate for Biafra, Oodua, Arewa.....republics....to sanction the killing of persons for merely agitating is a crime against humanity!
http://saharareporters.com/2021/06/04/igbo-people-have-justification-agitate-biafra-republic%E2%80%94deputy-senate-president
Leo Igwe
@LeoIgwe
·
4. Juni
Unlike IPOB, separatist groups in other parts of the country have not been proscribed. They have not been declared terrorist organizations.
Fighting Insecurity and Igbophobia in Southeastern Nigeria -By Leo Igwe
Not because I am involved and I am of Igbo extraction. There is something out of place in the Buhari government’s fight against insecurity in the southeast. I knew that the project of tackling...
opinionnigeria.com
Leo Igwe
@LeoIgwe
·
3. Juni
Thank you
@funmilola
 Thank you
@PublicEyeNg
Tweet zitieren
Public Eye
@PublicEyeNg
 · 25. Mai
Join @funmilola as she discusses the beliefs which allow and ignore the heinous crimes committed against children branded as witches with survivor, David Etim Otu; human rights experts, @LeoIgwe & @BRC2cal; and NHRC representative, Amaka Omo today by 5 PM  on @NTANewsNow
Leo Igwe
@LeoIgwe
·
22. Mai
http://saharareporters.com/2021/05/21/sokoto-government-approves-n155million-islamic-scholars-spread-islam?fbclid=IwAR1Kl2mrFH8qx1z2d8xbyw0XG47J5sMwcROY0LdIyfyUUqTGrnuaRHAEAx0
Leo Igwe
@LeoIgwe
·
21. Mai
Today in the Daily Monitor (Uganda)
Grieving without illusions
These questions have agitated my mind for some time. The agitation has become intense following the death of my father
monitor.co.ug
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Controversial 'witch hunter' Helen Ukpabio comes to London (Channel 4; 12.4.2014)
Apr 12, 2014
https://www.youtube.com/watch?v=d1q_IPHhmxo

[Pangwall]

https://twitter.com/PappyGrande_/status/1394542523603881985

[*quote*]
Fabian @PappyGrande_

This thing na why I hate Helen Ukpabio with all my heart

Quote Tweet
https://twitter.com/SamuelOtigba/status/1394538311071453184
Samuel Otigba @SamuelOtigba
May 18

This little girl’s hands & legs were tied up, kerosine poured on her head & set on fire by a woman who thought she was a witch. This is heartbreaking. I hate it here.



https://pbs.twimg.com/media/E1plMzvWQAAPyq8?format=jpg&name=small


https://pbs.twimg.com/media/E1plMzxXIAEBzrx?format=jpg&name=large


https://pbs.twimg.com/media/E1plMz2XsAEnlIg.jpg


8:20 AM · May 18, 2021·Twitter for iPhone
674 Retweets 213  Quote Tweets 927  Likes
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Show this thread
8:37 AM · May 18, 2021·Twitter for Android
4  Likes
[*/quote*]

[Thymian]

örks!

Se ham es nüsch bejriffen!



Aua, aua, aua, was für eine Bruchlandung. Wenn man schon bei uns abguckt, sollte man genau hinsehen. 


https://www.psiram.com/de/index.php?title=Helen_Ukpabio&action=history

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(Aktuell | Vorherige) 09:51, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (6.198 Bytes) (+42 Bytes)‎ . . (→‎Klagen gegen Kritiker)
(Aktuell | Vorherige) 09:49, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (6.156 Bytes) (+150 Bytes)‎ . . (→‎Aktivitäten als "Hexenjägerin" in Afrika)
(Aktuell | Vorherige) 09:42, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (6.006 Bytes) (-11 Bytes)‎
(Aktuell | Vorherige) 09:41, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (6.017 Bytes) (+127 Bytes)‎ . . (→‎Quellennachweise)
(Aktuell | Vorherige) 09:40, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (5.890 Bytes) (+46 Bytes)‎ . . (→‎Weblinks (englisch))
(Aktuell | Vorherige) 09:39, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (5.844 Bytes) (+1.024 Bytes)‎ . . (→‎Reaktionen und Rezeption)
(Aktuell | Vorherige) 09:28, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (4.820 Bytes) (+1.183 Bytes)‎ . . (→‎Reaktionen und Rezeption)
(Aktuell | Vorherige) 09:12, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (3.637 Bytes) (+29 Bytes)‎ . . (→‎Aktivitäten als "Hexenjägerin" in Afrika)
(Aktuell | Vorherige) 09:12, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (3.608 Bytes) (+20 Bytes)‎
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(Aktuell | Vorherige) 09:05, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (3.561 Bytes) (+41 Bytes)‎ . . (→‎Quellennachweise)
(Aktuell | Vorherige) 09:05, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (3.520 Bytes) (+1.842 Bytes)‎ . . (→‎Liberty Foundation Gospel Ministries)
(Aktuell | Vorherige) 08:44, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (1.678 Bytes) (-5 Bytes)‎ . . (→‎Kurzbiographie)
(Aktuell | Vorherige) 08:43, 30. Aug. 2021‎ Rantan (Diskussion | Beiträge)‎ . . (1.683 Bytes) (-4 Bytes)‎ . . (→‎Kurzbiographie)
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