By Daniel Okejeme
It has been a running battles and tensions between the Anambra State Government led by Prof. Charles Soludo and traditional religion worshippers over the right to practice their religion.
It has also been a disturbing reality that insecurity in Anambra state, marked by kidnapping, “unknown gunmen” attacks, armed robbery, and cultism, has become a major concern, severely affecting daily life and economic activity.
To check the growing vices, the state government introduced initiatives like community policing and new security laws in 2025, yet, residents still report widespread fear and insecurity across both urban and rural areas.
This crackdown is part of a broader initiative by the Anambra state government to combat, specifically, the influence of what it labels “dangerous evil native doctors” who fuel insecurity.
Consequent to the above, in early 2025, the Anambra State government arraigned three prominent native doctors, Chidozie Nwangwu wildly known as Akwa Okuko Tiwara Aki, Onyebuchi Okocha also known as Onyeze Jesus, and Ekene Igboekweze aka know as Eke Hit, before the state high court.
The trio were charged with engaging in criminal activities, including preparing money rituals and, specifically, the “oke ite” charm for criminals.
Upon arraignment and trial of one of the trio in separate suites no. A/40C/2025, A/41C/2025, and A/42C/2025, where he pleaded guilty to the charges, Nwangwu, was sentenced to two years in prison by Justice Jude Obiorah on February 27, 2026.
Beyond the arraigned native doctors, traditionalists locally known as Ogbu Ebini (for males) and Eze Nwanyi (for females) are decrying what they perceive as religious persecution by the Soludo administration, alleging that the government’s actions are targeting their faith.
Recall that in April 2025, Prof. Soludo issued a stern warning to native doctors, traditional practitioners, and “Eze Nwanyi”, cautioning against the use of public rivers, streams, and village squares for sacrifices and ritual activities.
The governor emphasized that while freedom of religion is respected, it does not supersede public peace and safety, and henceforth, such rituals should be conducted within private compounds.
The warning has drawn sharp criticism from traditional practitioners, who argue that it undermines a fundamental aspect of their faith – sacrifice.
They accuse the government of bias, pointing out that similar restrictions have not been imposed on other religions, such as Christianity, where practices like the use of “miracle” oils and loud public preaching continue unabated.
Protesters contend that the government’s restrictions effectively erase ancient traditions, as indigenous spiritual practices are inextricably linked to specific natural sites like rivers.
They argue that confining rituals to private spaces undermines the essence of their faith.
Legal experts echo this sentiment, suggesting that the government should focus on prosecuting individuals suspected of crimes rather than imposing a blanket ban that infringes on the rights of all practitioners.
The question of whether Gov. Soludo’s directive constitutes an overstep of legal boundaries hinges on a critical assessment: are the restrictions a legitimate safeguard for public interest or an unconstitutional infringement on freedom of worship?.
In as much as the 1999 Nigerian Constitution as amended guarantees citizens the right to freely practice and manifest their religion, both publicly and privately, under Section 38, this right is not absolute, as Section 45 permits the state to impose limitations deemed “reasonably justifiable in a democratic society.”
Driving home his points, the Soludo administration has defended its stance, stressing that it is not seeking to ban traditional religion, Odinani, but rather regulate its public expression to address concerns over “criminal idolatry” and environmental degradation.
The governor emphasized that religious freedoms have limits, and that rituals can be conducted in private spaces, such as compounds or containers, rather than public areas, without infringing on the rights of others.
Several landmark rulings by the Supreme Court and Court of Appeal affirm this limitations on religious freedom, nothing that it isn’t an “absolute license” to undermine public morality or safety.
In a landmark 2001 ruling, the Supreme Court of Nigeria underscored the limits of religious freedom in Medical and Dental Practitioners Disciplinary Tribunal v. Dr. John Okonkwo, stating that while individual religious conscience is protected, such rights are curtailed when they jeopardize societal welfare or public health.
In Esabunor v. Fawehinmi (2019), the Supreme Court ruled that a parent’s religious freedom doesn’t grant an absolute right to refuse life-saving treatment for their child, prioritizing the child’s right to life over parental religious beliefs.
In Provost, Kwara State College of Education, Ilorin v. Bashirat Saliu (2008), the Court of Appeal ruled that religious freedom is “not absolute” and can be limited to maintain institutional discipline.
Similarly, in Adamu v. Attorney General of Borno State (1996), the court held that religious practices must not infringe on others’ rights or societal welfare.
These rulings lend credence to Gov. Soludo’s directive, provided the government can demonstrate that public ritual sacrifices pose a direct threat to public health or safety.
The Anambra State government is grounding its regulatory actions in two key legislative frameworks, classifying certain ritual acts as criminal or environmental offenses in the interest of public protection.
Our primary focus is on the Environmental Management, Protection and Administration Law, 2024.
This law takes a firm stance on public ritual practices, classifying items used in such ceremonies as illegal waste and pollution.
It explicitly bans disposing of refuse or “any other waste materials” – a category the state has broadly interpreted to include animal remains and sacrificial offerings – in public drainages, roads, or rivers, effectively reclassifying these items as environmental hazards rather than sacred artifacts.
Public health concerns are at the forefront of the government’s argument, with evidence suggesting that ritual sacrifices and animal remains in public spaces create a breeding ground for cholera, waterborne, and airborne diseases.
The practice is deemed a significant health risk, prompting authorities to take decisive action.
Decomposing organic matter from ritual sacrifices and animal remains is creating a hotspot for pathogens, contaminating shared resources and heightening disease risk.
Research shows Vibrio cholerae, the bacteria behind cholera, thrives in aquatic environments, and cultural practices like washing slaughtered animals in communal water sources are scientifically linked to cholera outbreaks.
The environmental and health risks are stark: decaying animal carcasses from ritual sacrifices are releasing intestinal bacteria and parasites into water sources, sparking outbreaks of typhoid fever, dysentery, and gastrointestinal illnesses caused by pathogens like Salmonella, E. coli, and Campylobacter.
The air quality isn’t spared either, as decomposing remains emit harmful gases and biological particles, posing respiratory risks to nearby communities.
The toxic toll of decomposing animal remains from ritual sacrifices is alarming: pungent gases like ammonia, hydrogen sulphide, and methane are released, posing serious health risks. Prolonged inhalation can trigger nausea, headaches, dizziness, and respiratory irritation.
The ritual slaughter of animals also aerosolizes pathogens, raising concerns about disease outbreaks like Rift Valley Fever, which can spread through contact with or inhalation of infected body fluids.
The fallout from ritual sacrifices is proving costly for public health: dust and particles from decaying remains are triggering asthma and respiratory issues in vulnerable individuals.
The problem doesn’t stop there – sacrifices left in public areas are drawing in scavengers and pests, creating a disease domino effect.
Flies and maggots are acting as unwelcome vectors, ferrying pathogens from rotting flesh to food and household surfaces, further spreading the risk of illness.
Ritual sacrifice waste is drawing rodents and stray animals, heightening the risk of diseases like Leptospirosis and Lassa fever.
Decomposition fluids are seeping into the soil, allowing pathogens to persist and potentially contaminating nearby crops, authorities warn.
The standoff between the Governor and traditional worshippers remains unresolved, with much hinging on whether he opts for political caution or pushes ahead with enforcement.
Will traditionalists yield to public health concerns or bank on a change of administration? For now, the outcome hangs in the balance.
Okejeme, a media commentator, writes from Anambra
NB: The views expressed here are wholly his and not The Abuja Inquirer’s.
