Before modernization, ritual killing had been practised in different forms. For instance, some pre-colonial African societies engaged in ritual killings to appease spirits, protect rulers, or cleanse communities. The Dahomey Kingdom (now Benin) conducted large-scale human sacrifices in ceremonies for their gods. While no society is entirely immune to this practice, the recent ritual killings in Kwara State have sparked intense debates, revealing gender and religious biases in public reactions. Social media discussions surrounding these gruesome acts have not only condemned the perpetrators but also exposed entrenched societal views on gender roles and religious identity.
An examination of 34 posts and comments on Facebook regarding the killing of Hafsoh Lawal, a final-year student of the Kwara State College of Education, Ilorin, allegedly murdered by Abdulrahman Ballo, an acclaimed Islamic cleric, reveals mixed public reactions. Our analysis shows that many called for a thorough police investigation, justice, and scrutiny of law enforcement agencies, as accomplices of Abdulrahman Ballo are expected to be exposed. It also emerged that people advocated for the entrenchment of good societal values, while several commenters deliberated on religious hypocrisy, highlighting how some well-known Islamic scholars in the city have failed to speak out against the incident.
Our analysis also establishes the need to address moral degeneration in the city despite its Islamic status among others in the country. Commenters reiterated the vulnerability of women and their frequent targeting in ritual killings, as well as the lack of parental guidance contributing to criminal behaviour. Advocacy for the death penalty, jungle justice, and stricter legal actions, along with the belief that economic hardship drives people to rituals for wealth, scepticism about whether justice will be served, fears of the perpetrator being released, and claims that supernatural means were used to control the victim, also dominated the conversation.
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Here are the Specific Insights
A recurring theme in the public’s reaction is the perceived vulnerability of women as primary victims of ritual killings. Many comments reflect the concern that young women are often lured into dangerous situations due to financial desperation or trust in male acquaintances. As one comment highlights: “May God protect us all. This is a lesson for all the ladies on Facebook to be careful with men we meet online.”
The blame, however, is not solely placed on the perpetrators. Some social media users suggest that women’s choices put them at risk. One comment states: “But it’s a sin for a woman to visit her boyfriend, that’s why some women will collect transport money but won’t visit the man’s place.” This sentiment shifts responsibility away from the criminals and onto female victims, reinforcing gender stereotypes that restrict women’s mobility and autonomy.
Also, men’s involvement in these killings is sometimes framed as a consequence of societal expectations of wealth and success. One post lamented: “What a shame to his family; they sha want to make it by force.” This highlights the pressure on young men to attain wealth, even through illicit means, reinforcing dangerous gender norms that tie masculinity to financial power.
Religious Identity and Hypocrisy
Religious perspectives on the killings have also emerged strongly in the discourse. Many have expressed shock that religious leaders, particularly Islamic clerics (Alfas), are implicated in these crimes. A commenter observed: “I’m very happy an Alfa made this evil act. People judge others by their appearance, especially here in Ilorin.” This reflects a broader criticism that religious figures often escape scrutiny, while young people with unconventional appearances, such as those with dreadlocks or modern fashion choices, are unfairly stigmatized.
Some posts have gone further, calling for a reevaluation of religious institutions: “The news from #Ilorin is another pointer to the urgent need for the re-engineering of religious institutions in Nigeria.” This indicates growing public dissatisfaction with religious organizations’ perceived failure to uphold moral values and prevent such atrocities.
Calls for Justice and Reform
Beyond gender and religious debates, there is a strong demand for accountability. Many individuals expressed frustration with law enforcement and the judiciary, calling for stricter punishments. One post reads: “WHEN THERE ARE NEW CRIMES, NEW PUNISHMENTS MUST BE ENFORCED… Death sentence is the solution to ritual killings.” Others support swift and extrajudicial justice: “These are types of cases that require jungle justice.”
However, a few comments advocate a more systemic approach, emphasizing the need for societal reforms over immediate punitive measures. “The foundation of our problem now becomes a model in the society. How do we come out of this mess now?” This calls for deeper reflections on societal values, economic hardships, and the overall moral fabric of the community.
Gender Dynamics –Male Perpetrators and Female Victims
The data on ritual killing perpetrators in Kwara State from 2018 to 2025 reveals a clear pattern of male dominance. Across all recorded years, only male perpetrators were documented, suggesting that ritual killings in the state are primarily committed by men. The absence of female perpetrators could indicate either a negligible involvement of women or a gap in reporting and investigation.
Exhibit 1: Perpetrators of ritual killings in Kwara State
A significant anomaly appears in 2021, where the number of male perpetrators surged dramatically to 11, far exceeding all other years (see Exhibit 1). This sharp increase may be linked to the emergence of organized criminal networks, economic distress, or heightened law enforcement efforts that exposed a larger number of offenders. However, after this spike, the number of perpetrators declined significantly in subsequent years, with only slight fluctuations in 2024.
Throughout the recorded years, females consistently outnumber male victims, with only one male case documented in 2021. This trend suggests that ritual killings in the state disproportionately affect women, likely due to cultural and ritualistic beliefs that attribute greater spiritual significance to female sacrifices.
Exhibit 2: Victims of ritual killings in Kwara State
A significant anomaly appears in 2021, where the number of female victims surged dramatically to ten, far exceeding all other years. This sharp increase may indicate the presence of a coordinated ritualistic event, a rise in organized criminal activities, or increased public reporting of such incidents. Specifically, this year also witnessed a spike in the number of male perpetrators, reinforcing the possibility of a connection between heightened ritualistic practices and the surge in female victimization. However, after 2021, the number of victims declined but did not disappear, with isolated cases in 2022, 2024, and 2025.