The death of a 25-year-old Indian man who allegedly used industrial adhesive as a substitute for contraception has shocked health professionals and reignited discussion about the dangerous consequences of misinformation surrounding sexual health.

According to Indian police, Salman Mirza died after allegedly applying a powerful epoxy adhesive to his penis before having sexual intercourse with his partner because they did not have a condom.

Investigators said the couple had reportedly been inhaling the adhesive for its intoxicating effects before deciding to use it to prevent pregnancy.

Mirza later collapsed and was rushed to hospital, where he died. Police said preliminary findings indicated multiple organ failure, while forensic investigations continue to determine the precise circumstances surrounding his death.

His family has since accused his partner of applying the adhesive without his consent, an allegation that remains under investigation.

When Myths Replace Medical Advice

Medical experts say the incident highlights the potentially fatal consequences of relying on unproven methods of contraception.

Contraception works by preventing fertilisation or pregnancy through scientifically tested methods. Industrial adhesives, chemicals and other household products are not contraceptives and can cause severe tissue injury, toxic exposure and life-threatening complications.

Doctors warn that misuse of industrial chemicals on sensitive body tissues may lead to burns, infection, poisoning and organ damage.

The Nigerian Context

The incident has also revived conversations in Nigeria, where stories involving unusual events during sexual intercourse often become intertwined with traditional beliefs.

One of the most enduring is “magun” (literally “do not climb”), a concept deeply rooted in Yoruba culture. Traditionally described as a mystical charm placed on a married woman to deter infidelity, magun is widely believed in some communities to cause severe consequences for an adulterous partner, including the popular claim that a couple may become physically “stuck” during intercourse.

Medical science, however, offers a different explanation.

Doctors recognise an extremely rare condition known as penis captivus, in which involuntary contraction of the vaginal muscles may temporarily prevent withdrawal of the penis during intercourse. The condition is so uncommon that only a handful of documented medical reports exist worldwide, and many physicians never encounter a confirmed case during their careers.

Medical researchers stress that there is no scientific evidence linking alleged cases of couples becoming trapped during intercourse to supernatural causes.

A Persistent Public Health Challenge

Health educators say myths surrounding sex and contraception continue to contribute to preventable injuries across many countries.

Despite increased public awareness, misinformation remains widespread, particularly among young people who rely on hearsay, social media or unverified advice instead of qualified healthcare professionals.

The World Health Organization and reproductive health specialists consistently recommend medically approved contraceptive methods—including condoms—not only to prevent unintended pregnancy but also to reduce the risk of sexually transmitted infections.

More Than an Unusual Story

While the circumstances surrounding Mirza’s death remain under investigation, health experts say the tragedy illustrates a larger challenge confronting many societies: the gap between scientific knowledge and persistent myths about sexual and reproductive health.

In an era when accurate medical information is more accessible than ever, they argue that education remains the most effective protection against dangerous experimentation.

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A seemingly simple act of charity in Kogi State has ignited a broader conversation about poverty, public welfare and the difference between relieving hardship and reducing it.

Abdulmumin Ododo, younger brother of Kogi State Governor Ahmed Usman Ododo, has distributed umbrellas to beggars in Okene, saying the gesture was intended to help vulnerable people cope with the harsh realities of the rainy season.

In a statement explaining the initiative, Abdulmumin said many people who survive by begging on the streets endure some of the worst effects of the weather because they lack shelter and basic protection.

“As the rains continue to pour across our dear Kogi State, my heart goes out to our brothers and sisters on the streets—the beggars and less privileged among us—who bear the harshest brunt of this season. Many of them have no shelter, no cover, and are left exposed to the elements day after day.”

He said the umbrellas were offered as a modest intervention to ease their daily hardship.

“Today, I felt compelled to reach out in a small but meaningful way, distributing umbrellas to some of these beggars within our community to help shield them from the rains and ease, even if just a little, the daily struggles they face.”

He added that he intended to continue supporting vulnerable members of society and encouraged others to do likewise.

His remarks quickly attracted public attention, with reactions reflecting two sharply different perspectives.

For some, the gesture was an example of compassion at a time when many Nigerians are struggling with rising living costs and worsening economic conditions. They argued that those facing immediate hardship should not be denied assistance simply because broader solutions remain elusive.

Others, however, questioned whether the initiative addressed the root causes of poverty or merely made street begging less difficult.

The debate reaches far beyond a bundle of umbrellas.

Across Nigeria, the number of people surviving through street begging has become increasingly visible in major cities and highways. Economic hardship, unemployment, displacement caused by insecurity, disability, limited access to education and inadequate social welfare programmes have all contributed to the growing number of people seeking alms in public spaces.

Development economists have long distinguished between charity and social protection.

Charity responds to immediate need. It provides food to the hungry, clothing to the vulnerable or, in this case, shelter from the rain.

Social protection, by contrast, seeks to prevent poverty from becoming permanent through education, healthcare, skills acquisition, access to credit, disability support, employment opportunities and targeted welfare programmes.

Many experts argue that both approaches are necessary, but they serve different purposes.

Emergency assistance preserves dignity in moments of crisis.

Public policy creates pathways out of poverty.

The conversation surrounding the Okene initiative also comes at a time when millions of Nigerians continue to grapple with the effects of inflation, declining purchasing power and rising costs of food, transportation, healthcare and housing. For many households, the struggle is no longer about improving living standards but about preserving basic survival.

That reality has intensified calls for governments at all levels to strengthen social investment programmes, expand opportunities for employment and ensure that economic reforms translate into tangible improvements in everyday life.

Against that backdrop, the distribution of umbrellas has assumed a symbolism that extends well beyond the items themselves.

It has become part of a larger national conversation about the role of philanthropy in confronting poverty.

Can acts of individual generosity fill the gaps left by weak social safety nets?

Or should they complement more comprehensive policies designed to reduce dependence on charity altogether?

Neither question diminishes the value of compassion.

For the men and women who received umbrellas in the middle of the rainy season, the gesture may have provided immediate comfort and protection.

The broader challenge, however, remains unresolved.

The measure of a society is not only how generously it responds to people living in poverty, but how effectively it creates opportunities that enable them to leave poverty behind.

By the Numbers: Poverty and Social Protection in Nigeria

• Nigeria is home to one of the world’s largest populations living in multidimensional poverty, with deprivation extending beyond income to education, healthcare, housing and sanitation.
• Rising food prices and inflation have significantly reduced the purchasing power of many households, increasing reliance on family support, religious organisations and charitable assistance.
• Development experts consistently identify employment, quality education, healthcare, vocational training and effective social protection programmes as the most sustainable pathways out of poverty.
• Faith-based organisations, philanthropists and community groups continue to play an important role in providing emergency relief, particularly where formal welfare systems are unable to meet growing demand.

Law & Society Perspective

The umbrellas handed out in Okene may keep the rain away for a few hours.

They cannot keep poverty away.

The difference is more than semantic; it speaks to how Nigeria confronts poverty itself.

Compassion should never be dismissed. Every act of kindness has value, particularly for people struggling to survive another day.

But a nation ultimately measures its success not by how many people receive charity, but by how many no longer need it.

When citizens depend on umbrellas to continue life on the streets, the conversation must extend beyond philanthropy to the larger question of governance: What economic, legal and social policies are being implemented to ensure that fewer Nigerians have to beg for survival in the first place?

That is where charity ends—and public responsibility begins.

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The Archbishop Emeritus of the Catholic Archdiocese of Abuja, Cardinal John Onaiyekan, has disclosed that President Bola Tinubu firmly rejected the Catholic bishops’ assessment of Nigeria’s economic and social conditions during a closed-door meeting at the Presidential Villa, saying the President made it “quite clearly” known that he did not share their concerns.

The revelation offers a rare glimpse into what transpired behind closed doors when members of the Catholic Bishops’ Conference of Nigeria (CBCN) met President Tinubu on July 28 to discuss the economy, insecurity and the country’s political direction.

Speaking during an interview on ARISE News on Friday, Onaiyekan said the bishops deliberately chose candour over diplomacy, believing they had a moral obligation to present the realities confronting millions of Nigerians rather than reinforce what he described as an overly optimistic picture of the country.

“When the nation is bleeding, you cannot expect a polite meeting with the Head of State. We had to let him know,” Onaiyekan said.

According to the cleric, the bishops told the President that worsening economic conditions were pushing more Nigerians into hardship.

“We told him the economy is not helping our poor people; he told us the economy is doing fine. Frankly speaking, he told us quite clearly that he did not agree with us.”

Onaiyekan said the bishops were neither surprised nor discouraged by the President’s response.

“We didn’t expect him to agree with us. We have done our duty, we have delivered our message, and we have a feeling that somehow, along the line, somebody will show him a few of the things we said.”

A Carefully Considered Message

The former Archbishop rejected suggestions that the bishops’ presentation reflected personal opinions, insisting that the statement was the product of extensive consultation within the Catholic Bishops’ Conference.

He said the document underwent several rounds of review before it was presented to the President and represented the collective position of the Catholic Church’s leadership in Nigeria.

Onaiyekan also dismissed any suggestion that the bishops were motivated by politics.

“We have no ambitions to take Mr. Tinubu’s job or anybody else’s job. We are not politicians running for office. We are, first and foremost, religious leaders who feel we have a duty—not just to preach our religious doctrines, but also to address the lives of our people.”

He added that the delegation intentionally resisted the temptation to present a comforting narrative.

“There are so many people hanging around Mr. President, giving him a rosy picture of what the country is, which it is not.

“We felt that we have the obligation to help him appreciate the reality of the situation in which we find ourselves.”

Although the discussions revealed clear differences, Onaiyekan said the bishops left convinced that the President had listened carefully because he responded directly to the issues they raised.

Official Optimism Meets Everyday Reality

The exchange reflects one of the defining debates surrounding Nigeria’s economic reforms.

Since assuming office in 2023, President Tinubu’s administration has defended difficult policy decisions—including the removal of the petrol subsidy, exchange-rate reforms and fiscal restructuring—as necessary measures to restore macroeconomic stability and attract investment.

Government officials have repeatedly pointed to improving economic indicators, stronger public revenues, rising foreign reserves and increasing investor confidence as evidence that the reforms are beginning to yield results. President Tinubu has maintained that Nigeria has turned an economic corner and that the benefits of the reforms will become more evident over time.

Yet many economists caution that improvements in macroeconomic indicators do not automatically translate into immediate relief for households.

Even the administration has acknowledged that progress must ultimately be reflected in the daily lives of citizens, with official policy documents emphasising that economic recovery must be “felt in every household, not just in national statistics.”

For many Nigerians, however, daily life continues to be defined by the rising cost of food, transportation, rent, electricity, healthcare and education. Families whose incomes have remained largely stagnant say their purchasing power has been eroded, leaving many struggling to meet basic needs despite official assurances that the economy is stabilising.

The Question of Shared Sacrifice

The bishops’ intervention also touches on another issue that has featured prominently in public discourse: whether government has demonstrated the same level of sacrifice it expects from citizens.

As households adjust to the consequences of economic reforms, questions have continued to be raised over the cost of governance, including expenditure on official convoys, public office renovations, luxury vehicles and other recurrent spending by political office holders.

Fiscal policy experts have consistently argued that difficult reforms are more likely to enjoy public confidence when they are accompanied by visible restraint, transparency and accountability in public spending. Without that balance, they warn, even economically necessary reforms risk losing public legitimacy because citizens perceive that the burden of adjustment is being shared unevenly.

More Than a Disagreement

The significance of the meeting therefore extends beyond whether the President agreed with the bishops.

It raises a broader question about how governments measure success during periods of painful economic transition.

Should economic progress be judged primarily by stronger fiscal indicators, improved foreign reserves and investor confidence?

Or should it be measured by whether ordinary citizens can afford food, transportation, school fees, healthcare and other basic necessities without sliding deeper into poverty?

That debate is unlikely to end with the meeting at the Presidential Villa.

For the Catholic bishops, speaking candidly to those in authority is part of their pastoral responsibility.

For government, defending difficult reforms is part of governing.

Between those two positions lies the everyday experience of millions of Nigerians, whose verdict on economic policy will ultimately be shaped less by official statistics than by whether life becomes more affordable, more secure and more dignified.

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The Imo State Police Command has arrested a man accused of killing his wife and abandoning her body within the premises of a church in Owaelu, Owerri North Local Government Area, in a case that has once again exposed the devastating human cost of domestic violence.

Police said the woman’s body was discovered last Thursday after the suspect allegedly fled the community with two of the couple’s children, leaving behind a suckling baby.

The infant was rescued by residents and has since been placed in the care of a trusted family member while detectives continue their investigation.

The suspect was later tracked to neighbouring Ebonyi State, where he was arrested during a joint operation involving operatives of the Imo State Police Command and the Ebonyi State Police Command.

Confirming the arrest, the Police Public Relations Officer, Henry Okoye, said detectives relied on intelligence gathering and inter-state collaboration to locate the suspect.

He said investigators were working to establish the full circumstances surrounding the woman’s death and that the suspect would be arraigned upon the conclusion of the investigation.

“The suspect has been arrested, and investigations are ongoing. He will be charged to court after the investigation is concluded,” Okoye said.

The police spokesman reiterated the Command’s commitment to ensuring justice for the deceased and appealed to members of the public to continue providing credible information that would assist law enforcement agencies in tackling crime.

The Imo case is the latest in a succession of domestic violence incidents that have continued to test Nigeria’s criminal justice system and the country’s ability to protect victims before abuse turns fatal.

Although men can also experience domestic abuse, available research consistently shows that women account for the overwhelming majority of victims of severe intimate partner violence and domestic homicide.

Few cases have resonated more deeply than the death of Osinachi Nwachukwu in 2022. Prosecutors alleged that the popular gospel singer endured years of abuse before her death, a case that sparked nationwide debate about the warning signs of domestic violence and the responsibility of families, religious institutions and public authorities to intervene before violence escalates.

More recently, the alleged killing of Salome Adaidu in Nasarawa State shocked the country after a man she reportedly had a relationship with was accused of murdering and dismembering her. The case renewed concerns about intimate partner violence and the devastating consequences when abusive relationships end in homicide.

Women’s rights organisations say these cases are only the visible face of a much larger problem. Many victims remain in abusive relationships because of fear, financial dependence, concern for their children, pressure from relatives or religious communities, and uncertainty about where to seek help. As a result, violence frequently remains hidden until it results in life-changing injuries or death.

Nigeria’s Violence Against Persons (Prohibition) Act, 2015, together with similar laws enacted by many states, criminalises physical, psychological, emotional and economic abuse. Yet legal practitioners and child protection advocates argue that legislation alone cannot prevent domestic violence. They point instead to weak enforcement, delayed reporting, inadequate victim support services and social attitudes that discourage survivors from speaking out.

The Imo case also raises concerns about the welfare of children caught in the aftermath of domestic violence. Beyond determining criminal liability, experts say surviving children often require long-term psychological care, stable family support and sustained social intervention after witnessing violence or losing a parent.

For criminal justice experts, the recurring question is no longer whether Nigeria has laws against domestic violence. It is whether institutions are responding quickly enough to warning signs before another family is destroyed.

Every domestic homicide leaves behind more than a crime scene. It leaves traumatised children, grieving families, fractured communities and difficult questions about opportunities that may have existed to prevent the loss of life.

As detectives continue their investigation in Imo State, the case is likely to become another measure not only of criminal accountability, but also of how effectively Nigeria’s legal and social institutions protect vulnerable people long before violence reaches its deadliest conclusion.

By the Numbers: Domestic Violence in Nigeria

197
Women and girls were reportedly killed in gender-related violence across Nigeria in 2025, according to the DOHS Cares Foundation’s annual femicide report.

54
Reported femicide and gender-related killings involving women and girls were documented between January and June 2026 by the FAME Foundation’s Femicide Tracker.

Millions
National demographic and health surveys over the years indicate that millions of Nigerian women have experienced physical, sexual or emotional violence during their lifetime.

One continuing challenge
Rights organisations say domestic violence remains significantly underreported because many victims fear retaliation, social stigma, economic hardship or lack confidence that intervention will come in time.

Law & Society Perspective

Domestic violence rarely begins with homicide. More often, it follows a pattern of threats, intimidation, isolation, coercive control and repeated abuse that gradually escalates. Each reported killing therefore raises a broader question for law enforcement agencies, communities, religious institutions and policymakers: Were there earlier warning signs, and if so, why did they fail to trigger effective intervention?

For many legal practitioners, that question is as important as the eventual outcome of any criminal prosecution.

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Preparations for the 2026 Nigerian Bar Association (NBA) Annual General Conference (AGC) have gathered momentum following the constitution of a 40-member Local Organising Committee (LOC) tasked with coordinating on-the-ground arrangements for the Association’s flagship event scheduled to hold in Port Harcourt, Rivers State.

The committee, constituted by the President of the NBA, Mazi Afam Osigwe, SAN, is expected to work in close collaboration with the Annual General Conference Planning Committee (AGCPC) to oversee the extensive logistical and operational responsibilities required to deliver one of the largest gatherings of legal professionals on the African continent.

Leading the committee is Tonye Krukrubo, SAN, who will serve as Chairman, with Damian Okoro, SAN appointed Alternate Chairman. Chioma Ogoegbu will serve as Secretary, while the committee also includes senior members of the Bar, academics and legal practitioners drawn from diverse areas of practice and public service.

According to the notice issued by the Association, the Local Organising Committee will be responsible for supporting the Planning Committee in coordinating activities before and during the conference, with particular emphasis on venue management, accommodation, transportation, security, protocol, hospitality and other operational logistics.

The committee is also expected to liaise with the Annual General Conference Planning Committee, government agencies, service providers and other stakeholders to ensure the smooth delivery of the week-long conference.

The constitution of the committee marks another significant milestone in preparations for the 2026 conference, signalling the commencement of intensive planning for an event that traditionally attracts thousands of lawyers, judges, academics, policymakers, business leaders and development partners from across Nigeria and beyond.

Beyond its role as the Association’s annual business meeting, the NBA Annual General Conference has evolved into one of the country’s foremost legal and public policy forums, providing a platform for discussions on constitutional development, judicial reforms, economic policy, human rights, technology, legal practice and national governance.

Hosting the conference in Port Harcourt is also expected to place Rivers State at the centre of legal and policy conversations, while providing opportunities for economic activity in the hospitality, transportation, tourism and service sectors as delegates converge on the city.

In a message accompanying the announcement, NBA President Mazi Afam Osigwe, SAN, expressed confidence in the newly constituted committee and urged its members to bring their experience and commitment to bear in ensuring a successful conference.

“I thank you for accepting to serve in this capacity and look forward to your contributions to the Bar,” the NBA President stated.

The following is the full list:

1. Tonye Krukrubo, SAN – Chairman

2. Damian Okoro, SAN – Alternate Chair

3. Professor Felix Amadi

4. Chioma Ogoegbu – Secretary

5. Hilda Desmond-Ihekaire

6. Irene Pepple

7. Ugowchi Agala

8. Dr. Nulera Duson

9. Godwin Jaja

10. Abiye Anthony Abo

11. Ibiso Bett-Davies

12. Chief IyalIa Somiari

13. Monday Ocheseomie

14. OC Higher King

15. K.O. Ajuzieogu

16. Agent Ihua-Maduenyi

17. Juliet Lawrence Martins

18. Eze Ahiakwo

19. Bright Uzor

20. Okechukwu Nwogu

21. Godpower Ikechi Agbam

22. Simple I. Dioha

23. Izeoma Orlu-Akwu

24. Adokiye Tom Briggs

25. Friday Azubuike

26. Nnaa Money

27. Ibim Don-Briggs

28. Chibuzor Gladys Chidubem

29. Belema Susan Orupabo

30. Victor Obinna

31. Lucky Wosu

32. Louisa Jackreece

33. Datom Alambo

34. Omenogor Joy Ifejika

35. Benjamin Young-Arney

36. Levi Nsiririm

37. Alusi Success Bariledum

38. Ruth Chidinma Kenebor

39. Kenneth Olalekan Ogunjobi

40. Frank Chukwuka

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The death of a teenage girl in Katsina State has drawn attention to the dangers children may face when family disputes over marriage descend into violence, with police arresting her father as investigators work to establish the circumstances surrounding her death.

The victim, identified simply as Ummul Khair, died in the Shagari Low-Cost area of Katsina metropolis, where she lived with her family. Her father, Kabir Sani, is in police custody while detectives investigate allegations that he assaulted her before she died.

Residents interviewed by reporters said the family had been divided over plans to marry the teenager to a prospective suitor she reportedly did not accept. Although the Katsina State Police Command has not identified a motive, several neighbours alleged that Ummul Khair repeatedly resisted the proposed marriage, leading to recurring disagreements within the household in the weeks before the incident.

According to residents, those disagreements escalated on Wednesday when the teenager was allegedly beaten inside the family home.

Neighbours said they heard cries for help during the night and tried to intervene but were unable to gain access to the house.

“We heard her screaming and pleading for help. Some of us tried to find out what was happening, but nobody was allowed inside. By the next morning, we learnt that she had died,” one resident said.

The girl’s death was reportedly discovered when some of her schoolmates arrived at the house to accompany her to school.

The Katsina State Police Command confirmed that Kabir Sani had been arrested in connection with the case.

Police spokesperson DSP Sadik Aliyu said the suspect remains in custody while detectives continue their investigation.

“The suspect has been arrested, and investigations are ongoing,” he said.

Investigators are now examining whether the alleged dispute over the proposed marriage played any role in the events that led to Ummul Khair’s death. Police have not announced an official motive, and the investigation remains ongoing.

The case also raises broader questions about the protection of children from violence and coercion, particularly where disputes over marriage are involved.

Human rights advocates have long maintained that decisions affecting a child’s future, including marriage, must respect the child’s dignity, safety and legal rights. They argue that parental authority, however broadly recognised by custom or culture, cannot justify violence or conduct that endangers a child’s life.

The Child Rights Act, 2003, guarantees children protection from abuse, violence and harmful practices. Although implementation depends on adoption by individual states, the principles reflected in the law, together with regional and international human rights instruments, affirm every child’s right to protection from physical abuse and coercion.

Should investigators conclude that the alleged assault caused Ummul Khair’s death, prosecutors could pursue serious criminal charges under the applicable law.

For many observers, however, the significance of the case extends beyond any eventual prosecution. It highlights the devastating consequences that can arise when allegations of forced marriage, domestic violence and child abuse remain hidden within the privacy of the home until they end in irreversible loss.

As detectives continue their inquiries, child rights advocates say the case should prompt renewed efforts to strengthen child protection systems, encourage early reporting of domestic abuse and ensure that communities and public institutions respond before warning signs become fatal.

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A Delta State High Court sitting in Ogwashi-Uku has sentenced two men to death by hanging for the kidnapping and murder of Delta State University (DELSU) undergraduate, Elozino Joshualia Ogege, bringing an end to a legal battle that gripped her family and supporters for years.

Delivering judgment on Wednesday, Justice Flora Ngozi Azinge convicted Macaulay Desmond Oghenemaro and Enaike Onoriode of conspiracy to commit kidnapping, kidnapping, conspiracy to commit murder, and the murder of Ogege. The court, however, discharged and acquitted the third defendant, Nwosisi Benedict Uche, after finding insufficient evidence to sustain the charges against him.

Ogege, a first-class 300-level Mass Communication student and an indigene of Isoko, Delta State, was abducted and murdered in Abraka after leaving to meet an agent who had offered to help her secure accommodation near the university. Prosecutors said she was lured to her death by suspected internet fraudsters involved in ritual killings.

The Delta State Government, through the Office of the Attorney-General and Commissioner for Justice, prosecuted the defendants on an eight-count charge bordering on conspiracy, kidnapping, armed robbery and murder. A fourth defendant, Robinson Obajero Ojokojo, alleged to be a native doctor, died while the trial was still in progress.

The proceedings were delayed repeatedly, largely due to the absence of counsel for the first defendant. Following the adoption of final written addresses earlier this year, the court fixed July 29, 2026, for judgment.

Justice Azinge found Oghenemaro and Onoriode guilty of their respective roles in the crime and sentenced both men to death by hanging for the murder conviction, in addition to various prison terms on the remaining counts.

Reacting to the judgment, the Solicitor-General and Permanent Secretary of the Delta State Ministry of Justice, Omamuzo Erebe, SAN, who led the prosecution, described the verdict as a landmark decision that finally delivered justice to Ogege’s family.

“Today, we witnessed the conclusion of a trial that commenced about nine years ago. The court found the first and third defendants guilty of conspiracy to commit kidnapping, kidnapping, conspiracy to commit murder and murder. They were sentenced to death by hanging for the murder of Miss Elozino Ogege,” he said.

Erebe acknowledged the grief of Ogege’s family, particularly her mother, who became emotional after the judgment was delivered. While noting that no verdict could undo their loss, he expressed hope that the decision would offer some measure of closure.

He also said the judgment should serve as a strong warning to young people against ritual killings and other violent crimes driven by the pursuit of quick wealth.

“The law will take its course. No matter how long it takes, the law will eventually take its course. I advise young people to desist from crime,” he added.

An Isoko lawyer, Duncan Afahokor, welcomed the verdict, describing it as “justice at last” and saying it reaffirmed that those responsible for ritual killings would ultimately be held accountable.

He also commended members of the Umeh Need Road Facebook community for sustaining public advocacy throughout the lengthy trial, expressing hope that the judgment would deter similar crimes and ensure that Ogege’s death was not be in vain.

Former President of the Isoko Monitoring Group, Dr. Sebastine Ogoloyoyo Agbefe, and the Founder of The Ideal Isoko Woman (TIIW), Xino Monnitey, also described the judgment as long-overdue justice for Ogege and her family.

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