By Alphonso Bonar
Authorities in Karluway District are investigating a disturbing case after a 33-year-old man, allegedly pawned by his mother to a witchcraft network in Karloken, was found alive following days of disappearance.
The victim, identified as Kingba Musu, had been missing since January 9, 2026. His sudden reappearance has triggered both relief and alarm, as security officials uncover troubling details surrounding his disappearance.
According to local authorities, Musu’s mother, Martha Musu, admitted to pawning her son to a woman known only as Vero in Karloken. The alleged transaction was reportedly linked to a witchcraft network operating in the area. While details remain under investigation, the admission has intensified public concern about the prevalence of ritualistic practices and their impact on vulnerable communities.
On January 12, 2026, Liberia Immigration Service Commander John Blamo, Inspector Samuel T. Brown Jr., and the Police Commander of Karluway District traveled to Warteken Town to assess delays in locating Musu. During their visit, General Town Chief Isaac Sieh informed the officers that Musu had been found alive.
Upon meeting him, security personnel observed visible injuries, including facial bruises and a swollen left eye, suggesting possible abuse during his disappearance. Emergency medical care was immediately arranged, while investigators began piecing together the circumstances of his ordeal.
This case is not isolated. Karluway District has grappled with a troubling pattern of disappearances in recent years: In March 2024, a 50-year-old man vanished without trace, in July 2024, Anthony W. Toe, aged 45, also disappeared under suspicious circumstances, and most recently, on January 5, 2026, motorcyclist Obediah Nyakpor went missing in Barrobo.
The discovery of Musu alive offers a rare glimmer of hope, but it also underscores the urgency of addressing systemic issues behind these disappearances.
Officials have pledged a thorough investigation into Musu’s case and the broader trend of missing persons. “Any individual found responsible will face legal consequences,” authorities stated, emphasizing their commitment to restoring public trust.
However, residents remain skeptical. Community members argue that repeated disappearances point to deeper failures in law enforcement and governance. The alleged involvement of family members in ritualistic practices further complicates the social fabric, raising questions about cultural beliefs, poverty, and desperation.
The incident highlights the intersection of traditional practices, superstition, and criminal exploitation in rural Liberia. While witchcraft allegations are not uncommon, the notion of a mother pawning her son to such a network has shocked many, sparking debates about accountability and protection of vulnerable individuals.
Civil society groups have urged authorities to strengthen community policing, improve intelligence gathering, and provide psychosocial support for victims. They argue that without systemic reforms, Karluway District risks becoming a hotspot for ritualistic exploitation and human rights abuses.
As Musu recovers from his injuries, his case serves as both a warning and a call to action. The discovery of one missing man alive does not erase the pain of families still searching for loved ones. For Karluway District, the challenge now lies in confronting entrenched practices, ensuring justice, and preventing future tragedies.
