Dooyum Ingye (Benue Humanist) on Advocacy for Alleged Witches

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2023/08/29

Dooyum Ingye (Benue Humanist) is a humanist in Nigeria and the Benue State Contact Person for Advocacy for Alleged Witches (AfAW). Here he discusses Humanism, Rationalism, and AfAW. 

Scott Douglas Jacobsen: What is your story of coming to a more secular humanist and rationalist point of view?

Dooyum Ingye: For me, it was a gradual process, which goes back to my childhood. I was less than 5 years old when I inquired (from my teacher) to know the origin or creator of god. Though I was shut up, as expected in the missionary school, which I attended, the question continued to linger in my young mind. In the second year of my junior secondary school, I questioned and refuted the story that Jesus was conceived through the power of the Holy Spirit. I argued that the story did not meet the verifiable biological process of reproduction taught in the science class. In response, the teacher, a trained priest, punished me for questioning the power of god. He told the class that he would make an example of me to discourage others who also think they can exercise their critical thoughts. As I grew up in a religious home, I identified several grey areas in the bible, and each time, my desire to defend them waned. Religion breeds hate, discourages inquiry, and promotes division and violence. These offshoots were evident in every aspect of the society I grew up in, so much so that at some point, it led to full-blown terrorist acts and the determination of public policies. I concluded that African society is held back by religion and the activities of fanatics who insist on enmeshing it in private and public life. My doubts and questions had grown to a point of disbelief and in addition, the realization that humans can organize themselves to create their paradise here. Humans only need their basic goodness and ingenuity, to transform their world. The conditions and realities in my society, the Nigerian society, serve as a perfect example of a society that abhors secular humanism and rationality. I restricted these thoughts to myself until I started my university education in the northern part of Nigeria where I met another humanist and Marxist, a Professor of Sociology from Tanzania. He was called Mwami Abunuwasi Joachin. It was with Mwami that I exercised these thoughts and had them sharpened with the books he provided.  

Jacobsen: How did you find out about Dr. Leo Igwe?

Ingye: I like to think that we found each other. When Mwami Abunuwasi Joachin left for Tanzania, I was left alone, once again. I had no idea that there was a community of humanists operating online. One day, I searched on Google, and Eureka, Dr. Leo Igwe was listed as one of the leading African humanists living in Nigeria. This was in 2017 or so. I sent him a friend request and followed him too. I went through his friend’s list and connected with other humanists. For me, this was no small or insignificant development. I was still in the closet and happy to exchange my views with like-minded individuals in Nigeria. Dr. Leo Igwe messaged directly when he learned that I organized a small gathering of humanists in Benue state. He was impressed and urged me to reach out to him if I needed any help organizing the next meeting. To help develop the Benue humanist community, he sent us many books to deepen our understanding of humanism. Later on, when my family learned of my disbelief in all deities and threatened to cut me off, he called and demanded to know whether I needed help or protection. He also indicated interest in talking to my parents. Further, he published my story (using a pseudo-name) in one of our national dailies. Our working relationship started in 2020 when he started the Advocacy for Alleged Witches (AFAW). Shortly after, Mubarak was arrested; I joined him to campaign for his release. We have been working on several projects, short and long-term, and it has been both challenging and interesting. 

Jacobsen: What is the state of Secular Humanism in Nigeria?

Ingye: The constitution of Nigeria guarantees the separation of religion from the state or state administration. However, this principle only exists on paper. In real life, it is the opposite. Religion determines who is elected or appointed into public positions, which policy or bill is passed, etc. Beliefs like Islam play a central role in Nigerian politics. The framers of our constitution were careful to omit secularism in it so as not to anger religious extremists who frown at the word. They construe it as the death of religion. Public resources are used to further religious interests. It is very common for political leaders to use billions of naira to erect worship houses or sponsor pilgrimages. The public applauds such waste and misapplication of public funds. 

The report on the state of secular humanism in Nigeria is poor and worrisome. Secular humanism is construed as the religion of Satan, which must be eradicated, and this includes people who identify as secular humanists. In Nigeria, secular humanists are hunted, discriminated and persecuted. Our views are not tolerated or entertained. This is why Mubarak Bala is serving an outrageous jail term. It is also the reason why many humanists are hiding and afraid of expressing their views. In many instances, the state sanctions or turns a blind to attacks on secular humanists. Before 2023, the special assistant to former president Muhammadu Buhari, Bashir Ahmad, tweeted that death is the deserved punishment for apostates or those who criticize the prophet Muhammad. There are many high-ranking public officials like Ahmad who share and express such barbaric views. When the rights of secular humanists are violated, people applaud. Muslims and Christians easily unite on their hatred for secular humanism. 

Jacobsen: How can Nigeria be a beacon of progress, as with Ghana as the first African post-colonial nation-state, for many African countries and peoples?

Ingye: Right now, Nigeria is taunted as the “lion of Africa with cat claws”. I agree. Nigeria is currently ailed by leadership failure, insecurity, widespread religious extremism, corruption, ethnic and religious jingoism, suppression of human rights, non-accountability of serious crimes and abuse of power, distorted and poor economic policies, fraudulent elections, poor sexual orientation and gender identity, weak foreign policy, persecution and discrimination of non-religious persons, etc.  

Nigeria, once again, can reclaim its “big brother status” by addressing the above-mentioned issues. These issues can only be resolved by sincerity of action and, less or no prayers. Like Japan, Nigeria needs to develop a culture that greatly discourages corruption and encourages honesty, ingenuity, and creativity. Nigeria has so much to learn and gain from the richness of its diversity. Like the United States, Nigeria needs to open up opportunities and create a level playing ground for everyone to contribute to her growth and development. Nigeria needs to revolutionize its educational system to provide practical solutions to local and national issues. In other words, Nigeria needs to embrace science in its entirety. There is a need to introduce critical thinking and reasoning in primary and secondary schools. The Nigerian democracy is in shambles and it can be improved through free and fair elections, which will see credible candidates take over as leaders.  One of the ways of reforming the Nigerian electoral system is to digitize the electoral process in such a manner that it will be difficult for corrupt politicians to manipulate votes. A stable democratic system serves as a fertile ground for the take-off of economic activities. This stable democratic system must respect and prioritize the rights of everyone, especially members of minority communities such as smaller ethnic groups, non-religious persons, LGBTQIA+ community, etc. This way, Nigeria can provide examples and leadership pattern for other nations to aspire to or emulate, just like the US, Britain, Canada, etc. does for many countries.  

Jacobsen: What is the interpretation of the events against Mubarak Bala amongst the Freethought community in Nigeria?

Ingye: Frankly, the abduction, incarceration, and sentencing of Mubarak Bala shook the freethought community in Nigeria. It was clear that the Nigerian state, influenced by the northern Islamic establishment, was beginning to move in on humanists in Nigeria. Some Islamic fanatics had infiltrated the community to profile humanists, especially those living in Northern Nigeria. Nonetheless, the community rallied behind him and supported calls for his release. Instead of being deterred, scared, and withdrawn, the community increased its campaign and activities, with caution however. The community understands that the outcome of Mubarak’s case or the way it is handled will determine how non-religious persons are treated in the future. The general feeling is that if the Islamic establishment is allowed to expand its attacks on the community without corresponding legal action, it will be construed as a free call to attack all humanists spread across Nigeria. Therefore, the community sees the imprisonment of Mubarak as the imprisonment of all humanists and the violation of his rights as a violation of their collective rights.  The attempt to trample on the rights of the freethought community in Nigeria will be resiliently resisted until the state recognizes and accords all rights due to the community.

Jacobsen: How did you become involved in Advocacy for Alleged Witches?

Ingye: Well, it started in 2020 when Dr. Leo Igwe established the group. Witchcraft accusation and persecution is widespread in Nigeria. Benue is a hotbed of witch-hunts. In my family, it was causing a lot of division and suspicion among members. Before the year 2020, neighbors accused my mum of using witchcraft to inflict my dad with waist and joint pain that lasted for years. It made no sense that my mum would cause her husband, my father, such terrible pain and also nurse or manage him until he recovered. She was not attacked or harassed because she had the resources and education to stand up to her accusers. Many victims are not educated or have the resources like my mum to defend herself if persecuted. Most victims of witch persecution are poor, uneducated, and helpless. Victims live in rural areas and their persecution rarely makes the news. Most of them do not have the resources to take legal action or stand up to the people who persecute them. Worst, the society also joins their accusers to condemn them. Agencies saddled with the responsibility of protecting accused persons refuse to do so until they are financially mobilized. My experience has shown that the people who manage these agencies believe that witchcraft is real and that accused persons are evil and deserve to be punished. I was happy that Dr. Leo Igwe acted and I volunteered to join the campaign to end witch-hunts in Africa. At last, I had the opportunity to engage and strip bare the superstitious beliefs responsible for witch-hunts and hindering inquiry in Nigeria.  Importantly, I had the opportunity to protect, defend, speak, and support accused persons. 

Jacobsen: What is the status of witchcraft allegations in Benue?

Ingye: As earlier mentioned, witchcraft allegations and persecution are high in Benue. Many people believe that it is real and this belief is reinforced by churches, witch hunters, soothsayers, and members of the traditional African religion. In rural areas, people are likely to attack accused persons perceived to be responsible for their plight or misfortune. Members of the community construe attacks on accused persons as attempts to rid society of evil. In rural communities, the people who are most affected are old people and kids. Old people are believed to possess dark powers that enable them to take human life, cause economic loss, shape-shift, or fly at night using a device constructed with broomsticks. Old people are generally regarded as witches so, when someone dies, usually a younger person, they are accused and attacked. In Gwer LGA of Benue state, two old men were accused of killing a relation who slumped and died on the farm.  The men were beaten to death. Within the same LGA, another man, 89-year-old Pa. Justin Kyadoo was accused of killing a younger relative. He was beaten and burnt. He survived the attack. AFAW paid for his treatment and got the police to arrest his persecutors. The case is currently in court. In Oju LGA, 13-year-old Blessing Odege was accused of being a witch by family members, who only a few months ago, accused her father of causing the death of a community member. She was tortured and placed close to a large fire, which caused severe burns on her back. AFAW paid for her medical treatment and got the persecutors arrested and charged in court. 

I need to mention that the Benue state government attempted to stop AFAW’s activities in Benue state. Last year, the governor directed police officers to disrupt our seminar in Makurdi, Benue. AFAW was labeled as a “group supporting witches” and seeking to establish its presence in Benue to disrupt governance. Dr. Leo and I received messages from individuals and pastors demanding that we take our campaign elsewhere. This year too, the Benue state governor refused to grant us approval to host our seminar. Nonetheless, we went ahead with it. We have also faced strong opposition from members of the public who argue that accused persons deserve to be killed. 

Concisely, these allegations are widespread, especially in rural communities in Benue.

Jacobsen: Why focus on Benue for these particular allegations?

Ingye: Generally, the focus is on Africa. However, we have a strong presence in countries like Nigeria or states like Benue, where there are widespread allegations or increasing cases. 

Jacobsen: What are the streams of combatting witchcraft allegations in Benue? In other words, how can you help people and communities heal, and families reconnect?

Ingye: First, in cases where victims are hurt, we get them treated. 

We also reach out to family members who are willing to cooperate to get the police involved. 

If family members or victims are threatened, we try to get them to safe places. 

We provide relief materials to victims and their families to help them through the process. 

Further, we also escalate cases to the Police for instigation and other partner agencies such as the Federation of International Women Lawyers, National Human Rights Initiatives, etc.  

AFAW has also made provision for town hall and community outreach meetings to create awareness and educate the people about witchcraft beliefs and aspects of the law, which prohibits persecution of accused persons. 

AFAW also has a post-intervention policy to monitor the recovery or progress of victims in their communities or communities where they are relocated. This also includes relatives or caregivers of victims who also bear the trauma and pains inflicted on the victim. 

Jacobsen: How can people support financially, with skills, or by volunteering, for AfAW on Benue?

Ingye: We at AFAW are open to domestic and international support and partnership. For now, donations can be made to;

Name of Account holder: Dooyum Dominic Ingye 

Account Number: 2041991594

Bank Name: First Bank PLC.  

Swift Code: FBNINGLA 

Type of Account: Dollar Account  

In addition, people who wish to volunteer or support with skills can reach me via ingyedooyum619@gmail.com, Dr. Leo Igwe at nskepticleo@yahoo.com, or use our official email addresses advocacyforallegedwitches@gmail.com, advocacyforallegedwitches2030@gmail.com 

Jacobsen: How can people get in contact with you?

Ingye: People can reach me through my phone number (WhatsApp) +2348136968164 or via my email address ingyedooyum619@gmail.com, and official mail advocacyforallegedwitches2030@gmail.com.

Jacobsen: Any final thoughts?

Ingye: Simply, we at AFAW are combating a practice that dates hundreds of years ago and is widely accepted in Africa. AFAW faces opposition from the government and public, reluctance of the police to act when cases are reported to them, misrepresentation from the media, threats or attacks from hostile communities, huge cost of treating victims, investigating cases, and carrying out awareness campaigns, etc. On this note, AFAW needs all the help (material or human) it can get from people who wish to contribute to the eradication of witch persecution in Africa. AFAW encourages people, especially those in Africa to join the campaign or volunteer to become advocates. 

Finally, on behalf of the AFAW team, I would like to express my gratitude to Scott Jacobsen who has shown genuine commitment in helping our campaign in Africa. Thank you, Scott.

Jacobsen: Thank you for the opportunity and your time, bro. 

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