By Ugochimere Chinedu Asuzu
“A society fails the moment it exalts theatrics over truth, and mysticism over the law”
In a move both ground-breaking and symbolic, the Anambra State Government has initiated criminal proceedings against three high-profile native doctors—Akwa Okuko Tiwaraki, Eke Hit, and Onye Eze Jesus—in what many are calling a defining moment in the state’s legal and cultural history.
The trio, known for their flamboyant displays of metaphysical power, money rituals, and controversial online presence, appeared before the Anambra State High Court in Awka, on April 4, 2025. Presiding over the proceedings, Honourable Justice Jude Obiorah adjourned the case to April 11, 2025, to allow for proper service and formal arraignment.
These men, whose public personas range from self-acclaimed miracle workers to street-level “gods,” have amassed cult-like followings on social media. In a society grappling with economic disillusionment and spiritual desperation, figures like Onyebuchi Okocha (Onye Eze Jesus), Chidozie Nwangwu (Akwa Okuko), and Ekene Igboekweze (Eke Hit) have emerged as merchants of hope, mysticism, and spectacle—often unchecked and unchallenged.
But the tide may be turning.
The defendants are facing serious charges, including alleged involvement in the preparation of “Oke-ite”, a mysterious substance reportedly used for psychological manipulation and spiritual enchantment—acts viewed as exploitative, dangerous, and criminal under Anambra’s emerging legal framework.
The courtroom drama took a procedural turn as defense counsel Barr. Remigus Okoli accused the state of trying to hurriedly remand the defendants without due process. “Proper service and adequate time to prepare for their defense are constitutional rights,” he declared, framing the legal contest not just as a battle of guilt or innocence, but one of procedural fairness versus executive haste.
Efforts to reach F.C. Okeke, lead counsel to the state government, proved abortive. However, the government’s broader agenda seems clear: to confront the rise of spiritual demagoguery, reclaim the moral health of the public sphere, and uphold the newly instituted Anambra State Homeland Security and Public Safety Law.
This law—championed by Governor Chukwuma Charles Soludo—is a first-of-its-kind tool in Nigeria, enabling the state to prosecute actors whose public conduct, spiritual claims, or social influence threaten the sanity, security, and psychological stability of the people.
The significance of this trial cannot be overstated. For years, Anambra has watched as a new generation of online-native priests, prophets, and native doctors morphed into celebrities. While traditional spirituality has always had a place in Igbo society, the recent wave of ritual sensationalism, occultist branding, and miracle merchandising has raised the alarm among social critics, religious leaders, and policymakers alike.
These three defendants are not just individuals—they are symbols of a larger problem: the monetization of mysticism, the abuse of spiritual platforms, and the weaponization of fear and enchantment for influence and wealth.
The trial, now adjourned to April 11, is more than a legal formality—it is a cultural tribunal. It is Anambra State saying, “No more.” No more unverified resurrections. No more fake cash-spitting ceremonies. No more commanding spirits for likes, follows, and pay-per-view deliverances. No more illusion being paraded as divine.
What happens next will set a tone—not just for Anambra, but for all of Southeastern Nigeria. If the law prevails, it will mark a new era of accountability. If it fails, then the forces of illusion may gain new ground.
But for now, the people are watching. The court has spoken. The state has acted. And the truth is taking the witness stand.
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