[Opinion] Moses Ogeodo: Soludo’s Crackdown on Native Doctors Raises a Bigger Question About Spiritual Exploitation

When the governor of Anambra State, Charles Soludo, ordered the arrest of a native doctor know as "Mmụọ mmiri afuluanya" accused of claiming supernatural powers to summon crocodiles in a polluted stream, the incident quickly became a talking point across social media. For some observers, the moment was humorous; for others, it was a bold statement against spiritual manipulation. But beyond the spectacle, the governor’s action raises a deeper question about how society deals with people who promise wealth and success through supernatural shortcuts.

According to the governor, individuals who claim extraordinary spiritual powers should be able to demonstrate them, especially when such claims are used to attract followers or collect money from desperate people. His concern was not merely about traditional worship but about a growing culture where certain “stream native doctors” promise instant prosperity without enterprise. In a society where many young people struggle with unemployment and economic pressure, the temptation to believe in quick supernatural solutions can be very strong.

On this point, it is difficult not to agree with the governor. Among the Igbo, there has always been a strong cultural belief in aka aja aja—the idea that wealth should come through honest effort, enterprise, and diligence. Traditionally, prosperity was associated with hard work, patience, and the gradual building of one’s trade or craft. Unfortunately, this value system has increasingly been replaced by what many now describe as the “ego mbute” mentality—the obsession with sudden wealth without a visible process of labour or enterprise.

This shift in values is dangerous. Wealth in any stable society usually follows enterprise, resilience, and time. The pursuit of overnight riches often leads young people into deception, ritual fraud, or blind dependence on spiritual figures who promise quick breakthroughs. Ideally, a traditional spiritual leader—or even a pastor—should serve as a guide between the human and spiritual realms, helping individuals discover their right path in life, what the Igbo sometimes refer to as akara aka. In other words, spiritual guidance should encourage people to identify their talents, pursue meaningful work, and build their future patiently. If that role is abandoned in favour of selling instant prosperity, then the line between spiritual leadership and exploitation becomes dangerously thin.

This is where the larger debate emerges. Some commentators have pointed out that while society is quick to condemn small-time native doctors who promise miracle wealth, similar promises can sometimes be heard in certain religious circles as well. From “oil of prosperity” to miracle wealth testimonies, the language of sudden financial breakthroughs is not limited to shrines alone. Yet public criticism often focuses only on the traditional side while ignoring other spaces where spiritual promises are also tied to material expectations.

However, one major obstacle remains: society itself may not yet be ready for this conversation. In many places today, material success has become the dominant measure of fulfillment. Phrases like “I don arrive” or “I have made it” are celebrated without much interest in the journey that produced the wealth. As long as society glorifies visible riches without questioning the process behind them, people will continue searching for spiritual shortcuts to success.

Perhaps this is why the debate triggered by the governor’s action goes beyond a single arrest. It touches on deeper questions about values, belief, and responsibility in a society struggling to balance faith with accountability.

If the goal is truly to protect citizens from spiritual exploitation, should the scrutiny apply only to traditional native doctors, or should it extend to every institution that promises wealth without enterprise?