Ozoro’s sexual violence, an assault on human dignity, By Emmanuel Nnadozie Onwubiko

Right to Dignity of the Human Person:

Experts say that at the heart of human rights is the belief that everybody should be treated equally and with dignity – no matter what their circumstances. This means that nobody should be tortured or treated in an inhuman or degrading way. It also means that nobody has the right to ‘own’ another person or to force them to work under threat of punishment. And it means that everybody should have access to public services and the right to be treated fairly by those services. This applies to all public services, including the criminal justice system. For example, if you are arrested and charged, you should not be treated with prejudice and your trial should be fair. This right is one of the most intrinsic rights of a man and can be seen as the determinant of personhood.

Article 1 of the Universal Declaration of Human Rights provides:

“All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.”
The concept of human dignity and personhood transcends the limitation of national constitutional provisions.

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Section 34 of the 1999 constitution provides:

Every individual is entitled to respect for the dignity of his person and accordingly –

No person shall be subjected to torture or to inhuman or degrading treatment.
No person shall be held in slavery or servitude; and
No person shall be required to perform forced or compulsory labour.

With the abovementioned facts and laws in mind, we can deduce that the disturbing events that unfolded in Ozoro, Delta State, on March 19, 2026, have shaken Nigeria’s conscience and forced a difficult but necessary national conversation. What was meant to be a celebration of cultural heritage reportedly descended into a chaotic scene of harassment, assault, and alleged sexual violence against women and girls (many of them students) under the guise of tradition. The very phrase now widely used to describe the incident, a “rape festival,” is as chilling as it is symbolic of a deeper societal failure.

Accounts from the community suggest that what occurred was not merely a spontaneous breakdown of order but a systemic collapse of safeguards. Eyewitness reports indicate that women were chased, stripped, molested, and in some cases allegedly raped in broad daylight, as mobs operated with impunity in an environment that blurred the line between festivity and criminality. The brazenness of these acts, carried out in public spaces, has heightened outrage and exposed glaring gaps in governance, security, and cultural accountability.

Yet, in the aftermath, conflicting narratives have emerged. While media investigations and public testimonies paint a grim picture of coordinated abuse, the police have stated that no formal rape complaints have been recorded, even as they acknowledge incidents of sexual assault and confirm multiple arrests. This divergence is not unusual in cases of sexual violence in Nigeria, where stigma, fear of reprisal, and distrust of institutions often silence victims before they can come forward. The absence of official reports, therefore, cannot be simplistically interpreted as the absence of crime.

At the heart of this tragedy lies a fundamental question: how could such an environment be created in the first place? The answer appears to be a convergence of negligence, cultural ambiguity, and opportunistic criminality. Investigations suggest that the festival lacked proper authorization, public communication, and security coordination. Without clear guidelines or prior notice, women and girls (including those unfamiliar with local customs) went about their daily activities, only to find themselves suddenly vulnerable in a hostile setting. In such a vacuum, criminal elements found fertile ground to operate.

The invocation of culture as a defence in this context is both dangerous and dishonest. Culture, in its truest sense, is a repository of values, identity, and communal dignity. It is meant to preserve the collective ethos of a people, not to degrade it. To suggest that any tradition permits the violation of women is to fundamentally misrepresent culture itself. Even community leaders and government officials in Delta State have been unequivocal in their condemnation, stressing that no cultural practice can justify harassment or assault.

This raises a broader issue that extends beyond Ozoro: the urgent need to interrogate and, where necessary, reform or abolish harmful traditional practices. Societies evolve, and so must their customs. Practices that may have once held symbolic or ritualistic significance must be reevaluated in light of contemporary human rights standards. Where a tradition becomes a vehicle for abuse, it forfeits any moral legitimacy it might have claimed.

The psychological toll of the Ozoro incident cannot be overstated. For the victims (many of them young women and students) the trauma is likely to endure far beyond the physical experience. Sexual violence inflicts deep emotional scars, including anxiety, depression, and post-traumatic stress. It erodes a person’s sense of safety, dignity, and belonging. In a society where victim-blaming remains prevalent, the burden becomes even heavier, as survivors must navigate not only their trauma but also societal judgment.

Particularly troubling is the impact on students of Delta State University, Ozoro, who were reportedly among those affected. Universities are meant to be spaces of learning, growth, and security. When students become targets of violence in their own academic environment, it represents a profound institutional failure. It also raises questions about the preparedness of educational institutions to respond to crises and protect their communities.

Accountability must, therefore, be comprehensive and uncompromising. The arrest of suspects is a necessary first step, but it is only the beginning. Perpetrators must be thoroughly investigated and prosecuted in accordance with the law. Justice must not only be done but must be seen to be done, in order to restore public confidence and deter future violations. The temptation to downplay or reframe the incident to protect communal reputation must be resisted. Silence and denial only embolden perpetrators and perpetuate cycles of abuse.

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However, focusing solely on individual perpetrators risks overlooking the systemic failures that enabled the incident. Where were the security agencies? Why was there no prior intelligence or preventive deployment? How did an event of such scale occur without official oversight? These questions point to lapses in governance that must be urgently addressed.

The role of government and law enforcement agencies is critical in this regard. Beyond reactive measures, there must be proactive frameworks for regulating public gatherings, particularly those with cultural or traditional significance. Clear guidelines, mandatory approvals, and coordinated security presence should be non-negotiable. Community leaders, too, must take responsibility for ensuring that cultural events are conducted in a manner that upholds the dignity and safety of all participants.

Equally important is the need for robust victim support systems. Survivors of sexual violence require access to medical care, psychological counselling, and legal assistance. The state must create an environment in which victims feel safe to report incidents without fear of stigma or retaliation. Public awareness campaigns, community engagement, and educational programs can play a vital role in changing societal attitudes and encouraging reporting.

The Ozoro incident also underscores the broader challenge of gender-based violence in Nigeria. It is not an isolated occurrence but part of a larger pattern of systemic inequality and societal tolerance for abuse. Addressing this requires a multifaceted approach that includes legal reform, institutional strengthening, and cultural reorientation. Laws must be enforced consistently, institutions must be held accountable, and societal norms must evolve to prioritize respect and equality.

One of the most troubling aspects of the Ozoro case is the ease with which criminal behaviour was allegedly cloaked in the language of tradition. This tactic is not new, but its consequences are particularly stark in this instance. When culture is weaponized in this way, it not only harms victims but also undermines the integrity of the culture itself. It creates a dangerous precedent in which any act, no matter how reprehensible, can be justified under the guise of heritage.

This is why the call to abolish or reform such practices is not an attack on culture but a defence of it. True cultural preservation involves safeguarding the values that define a community—values such as respect, dignity, and justice. Practices that contradict these principles must be challenged and, if necessary, discarded.

The national outrage that has followed the Ozoro incident is both justified and necessary. Public pressure has historically been a catalyst for change, and it must be sustained in this case. Civil society organizations, the media, and ordinary citizens all have a role to play in demanding accountability and advocating for reform. The risk, as always, is that outrage will fade and the status quo will reassert itself.

What must not be forgotten is that behind the headlines and debates are real human beings whose lives have been irrevocably affected. Their experiences must remain at the centre of this conversation. Justice for them is not merely a legal imperative but a moral one.

Ultimately, the Ozoro incident is a stark reminder of the work that remains to be done in building a society that truly respects and protects the rights of all its members. It is a call to action for government, communities, and individuals alike to confront uncomfortable truths and to commit to meaningful change.

If there is any silver lining to this tragedy, it lies in the opportunity it presents for reflection and reform. Nigeria must seize this moment to strengthen its institutions, challenge harmful practices, and reaffirm its commitment to human dignity. Anything less would be a disservice not only to the victims of Ozoro but to the nation as a whole.

The question is not whether such incidents should be condemned; they already have been. The real question is whether that condemnation will translate into lasting change. The answer will determine whether Ozoro becomes a turning point or just another entry in a long and troubling history.

*COMRADE EMMANUEL NNADOZIE ONWUBIKO,

A FORMER NATIONAL COMMISSIONER OF THE NATIONAL HUMAN RIGHTS COMMISSION OF NIGERIA and is the founder of HUMAN RIGHTS WRITERS ASSOCIATION OF NIGERIA (HURIWA).