The research team conducted eight gender-segregated focus group discussions with 72 undergraduates aged between 18 and 25 years. Participants received information about the study and provided written informed consent, with participation voluntary and audio recording separately consented to. Transcripts were anonymised before analysis, and audio files were stored on a password-protected device under the custody of the research team. The researchers then applied reflexive thematic analysis, a qualitative method in which themes are developed through the researchers’ active interpretation of the data rather than through mechanical coding, using the theoretical lenses of intergenerational solidarity and intergenerational ambivalence to sensitise their reading of the transcripts.

Intergenerational solidarity, the framework that anchored the study, refers to the emotional, practical and normative support that flows between generations within families. The concept, formalised in classic work by Vern Bengtson and colleagues, describes how family bonds are maintained across age divides. The authors stress that in settings such as Nigeria, where formal systems of long-term care and social protection are limited, this kind of family-level solidarity carries particular weight. Yet, as they argue, solidarity is not an automatic consequence of kinship. It is negotiated within changing family, cultural and socioeconomic conditions, and it can be strengthened or strained by the circumstances in which families find themselves.

To capture the contradictions within these bonds, the researchers drew on intergenerational ambivalence, a theoretical approach developed by Kurt Lüscher and Karl Pillemer and extended by Ingrid Connidis and others. Ambivalence theory holds that family relationships routinely contain simultaneously positive and negative elements: love alongside resentment, duty alongside the desire for independence. Rather than treating such contradictions as signs of family breakdown, the framework allows researchers to ask how people manage, justify and sometimes repair the tensions embedded in their closest ties. This proved essential for interpreting what the Nigerian students actually said about their grandparents.

From the analysis, five themes emerged. The first concerned cultural images of ageing, in which older people were understood through representations of wisdom, dependence and frailty. Grandparents could be venerated as sources of knowledge and moral guidance, but the same cultural scripts also framed them as vulnerable and dependent. The second theme portrayed solidarity itself as a negotiated and potentially repairable relationship. Crucially, the researchers found that participants did not simply reject grandparental authority. Instead, they negotiated where, when and how that authority was considered legitimate, accepting guidance in some domains while contesting it in others.

The third theme was perhaps the most striking: gendered spiritual suspicion directed particularly towards materially vulnerable older women. The study found that ageing stereotypes among the students included suspicions that linked older women, especially those in precarious economic circumstances, to witchcraft. This finding connects the university sample to a broader and deeply troubling pattern documented across sub-Saharan Africa, where accusations of witchcraft have been linked to human rights violations against older women. The authors situate their interpretation within intersectional thinking, noting that age, gender and economic vulnerability combine to place certain older women at heightened risk of stigma and harm.

The fourth theme involved what the researchers call contested relational jurisdiction, meaning disagreements over the proper boundaries of grandparental influence. Students described friction around intimacy, appearance, religion and sociability, domains in which grandparents’ expectations clashed with young adults’ own sense of autonomy. A grandparent might be welcomed as an authority on moral or practical matters while being resisted when commenting on clothing, romantic relationships or religious practice. The fifth theme concerned the relational infrastructure of solidarity, the underlying conditions that made connection possible or difficult in the first place. Here the students pointed to migration, which separates generations geographically; parental mediation, in which parents act as bridges or barriers between grandparents and grandchildren; language, which shapes whether meaningful communication is even possible; and family conflict, which can sever or strain the ties that solidarity depends upon.

The methodological choices of the study deserve attention. Gender-segregated focus groups were used, with the fourth author moderating the male discussions and the first and second authors facilitating the female groups and taking fieldnotes for both. This design reflects an awareness that talk about family, sexuality and spiritual suspicion may unfold differently in single-gender settings. Reporting followed the COREQ checklist, a 32-item standard for qualitative research transparency, and the authors declare no external funding and no competing interests. The researchers also note that confidentiality among focus group participants could be encouraged but not guaranteed, an honest acknowledgement of the limits of group-based qualitative methods.

The findings carry implications well beyond the university campus. The World Health Organization’s global report on ageism has highlighted the social separation of old and young as a root of ageism, and cross-cultural research has documented how media portrayals and social structures reinforce negative images of older adults. This study suggests that ageism among educated young Nigerians is not a uniform attitude but a differentiated set of beliefs, some of which coexist with genuine respect and affection. For practitioners designing intergenerational programmes, the message is that solidarity cannot be assumed or simply commanded; it must be built through attention to the relational and structural conditions, such as communication, language and family conflict, that the study identifies.

The research also speaks to a larger question confronting societies across Africa and beyond: how families will care for ageing members as populations grow older, economies shift and younger generations migrate to cities and abroad. Studies from Cameroon, Senegal and Kenya have documented how changing intergenerational relations affect the health and material support of older adults, and the Nigerian findings add a crucial qualitative dimension by showing how young people themselves understand these bonds. In the end, the picture that emerges from southwest Nigeria is one of contested but resilient connection: young adults who question, negotiate and sometimes resist their grandparents’ authority, yet who continue to value the relationship enough to argue about where its legitimate boundaries lie. That ongoing negotiation, the authors suggest, is itself a form of solidarity, and understanding it may prove essential for protecting older people in societies where the family remains the primary infrastructure of care.

Subject of Research: Intergenerational solidarity and ageing stereotypes among university students in southwest Nigeria

Article Title: Contested Connections: Intergenerational Solidarity and Ageing Stereotypes Among University Students in Southwest Nigeria

Article References: Okeh, C., Akinpelu, T. O., Adewole, O. E., & Agunbiade, O. M. (2026). Contested Connections: Intergenerational Solidarity and Ageing Stereotypes Among University Students in Southwest Nigeria. Ageing International, 51(4), Article 42. https://doi.org/10.1007/s12126-026-09683-7

Image Credits: AI Generated

DOI: 10.1007/s12126-026-09683-7

Keywords: intergenerational solidarity, ageing stereotypes, grandparent-grandchild relations, intergenerational ambivalence, Nigeria, university students, ageism, witchcraft accusations, reflexive thematic analysis, family relations, gerontology, Yoruba

The global review identified fifteen countries with specific legislative provisions intended to curb harmful practices associated with witchcraft accusations and ritual attacks. These jurisdictions vary widely in their legal approaches, with some implementing targeted laws while others rely on broader criminal statutes to address the same issues. The study highlights a concerning gap between legislative intent and judicial application, noting that only nine of the analyzed countries had actively prosecuted cases under these legal frameworks. This mismatch underscores the complexity inherent in translating legal reforms into meaningful protections for vulnerable populations.

At the heart of the problem lies the deeply entrenched social and cultural dimensions of witchcraft belief. These beliefs often inform legal and judicial processes in ways that confound straightforward prosecution. Courts, legal systems, and media entities frequently obscure witchcraft-related elements by subsuming them under general criminal charges such as murder. This practice hampers effective data collection and renders it challenging to monitor patterns of abuse or evaluate the efficacy of existing laws. Moreover, an alarming trend persists in some countries where belief in witchcraft is wielded as a mitigating factor, complicating efforts to hold perpetrators accountable.

Witchcraft accusations disproportionately affect marginalized groups, including widowed and divorced women, children, persons living with disabilities, and individuals with albinism. These populations often reside in isolated or protected communities, such as the so-called “witch camps” in Ghana’s Northern Region. Here, accused women seek refuge amidst social rejection but risk becoming trapped by stigma and limited socioeconomic opportunities. The research illumines the dire human rights abuses that witchcraft allegations precipitate, including torture, mutilation, banishment, and extrajudicial killings, which persist despite international condemnation.

The international legal landscape is evolving, marked notably by the United Nations Human Rights Council’s Resolution 47/8, adopted in 2021. This resolution explicitly calls for the elimination of harmful practices relating to witchcraft accusations and ritual attacks. In response, various nations have undertaken legislative reforms, repealing outdated colonial-era statutes and enacting new laws aimed at prevention and prosecution. Yet, enactment alone has proven insufficient to engender substantive change. The research argues convincingly that legislation, while necessary, must be embedded within broader systemic strategies to dismantle the social dynamics enabling such abuses.

A critical examination of these legal frameworks reveals nuanced differences in approach. Some states have introduced specialized laws targeting individuals who exploit witchcraft belief systems, such as diviners and ‘witch doctors,’ particularly when these practices impose psychological fear or financial exploitation. Others continue to rely on general criminal laws to prosecute ritualistic harm without explicit reference to the cultural contexts underlying the crimes. This disjunction between law and local belief systems highlights the challenges of legislating in contexts where traditional and modern legal norms intersect and sometimes conflict.

One of the report’s most salient findings concerns the judicial system’s treatment of witchcraft-related cases. By failing to explicitly recognize belief in witchcraft as a driving factor, courts obscure the unique social mechanics involved, which undermines victim protection and impedes targeted policy development. Additionally, the media’s tendency to overlook or underreport such cases further diminishes public awareness and political pressure for reform. Without precise acknowledgment of the witchcraft context, interventions remain generic and ill-suited to address the root causes.

The report advocates for comprehensive, victim-centered legal frameworks that go beyond punitive measures. These frameworks must incorporate mechanisms for rehabilitation, judicial and law enforcement training, and robust systems of accountability to confront institutional inertia and corruption. Importantly, the report calls for the exclusion of the death penalty in sentencing to align with human rights standards, emphasizing restorative justice over retribution. Educational initiatives at the community level are equally essential to shift entrenched beliefs and reduce stigma.

Political will and adequate resources form the keystone of otherwise theoretical reforms. Without substantial commitment from governments and international bodies, legislation risks being symbolic rather than transformative. The report warns that partial or superficial measures may perpetuate the current cycle of impunity, enabling continued violations of the rights of vulnerable individuals accused of witchcraft.

Charlotte Baker, a key co-author of the study and Professor of French and Critical Disability Studies at Lancaster University, underscores the dual necessity of legal reform and cultural change. She affirms that while legislation plays a critical role in combating witchcraft-related human rights abuses, it must be complemented by sustained efforts to alter societal attitudes and everyday behaviors. This integrated approach is vital to safeguarding marginalized groups who face systemic discrimination and violence.

At the launch event held in London’s Doughty Street Chambers, leading figures from human rights law, international advocacy, and survivor communities convened to discuss the implications of the research. Notable speakers included Kirsty Brimelow KC, an international human rights barrister, Muluka-Anne Miti-Drummond, the UN Independent Expert on Albinism, alongside Professor Baker and Mardoche Yembi, a survivor of witchcraft accusation. Their participation highlights the intersectional nature of this issue, which spans legal, social, and health domains.

The research team responsible for this seminal work brings diverse expertise and insight to bear. Miranda Forsyth, Director of the International Network Against Witchcraft Accusations and Ritual Attacks and professor at the Australian National University, collaborates with Biobele Danagogo, a research assistant and PhD candidate at Lancaster University, alongside Charlotte Baker, also a Director of the International Network and professor at Lancaster. Their joint work marks an important interdisciplinary contribution, blending social sciences, law, and human rights scholarship to illuminate a largely under-researched global human rights crisis.

In conclusion, this global review calls for a paradigm shift in addressing harmful witchcraft-related practices. Legislative measures represent a critical but insufficient step. Only through comprehensive frameworks combining legal, educational, and community-based strategies, underpinned by political commitment and resourcing, can societies hope to dismantle the enduring violence and discrimination faced by those accused of witchcraft. As this research demonstrates, the fight against witchcraft-related abuses is fundamentally a fight for human rights, dignity, and justice.

Subject of Research: Harmful Practices Related to Witchcraft Accusations and Ritual Attacks

Article Title: Legislative Approaches to Addressing Harmful Practices Related To Witchcraft Accusations and Ritual Attacks: A Global Review

News Publication Date: June 30, 2024

Web References: https://www.theinternationalnetwork.org/

Image Credits: Rural Women & Youth Empowerment for Development Agency – RUWYEDA

Keywords: Legislation, Anthropology, Legal system, Human rights, Witchcraft accusations, Ritual attacks, Vulnerable populations, Law enforcement, United Nations Human Rights Council, Social change, Rehabilitation, Witch camps