From Ese Oruru to Walida: Shedding Light on Selective Reactions to Child Abuse Incidents

Almost ten years back, Nigeria was engulfed in outrage over the kidnapping and supposed forced conversion of a Christian girl, Ese Oruru, into Islam. Now, a new case has emerged involving a Muslim girl alleged to have been abducted, sexually assaulted, and compelled to convert to Christianity by a member of the state security forces. Will this incident garner the same level of condemnation? Will it provoke similar moral outrage and international scrutiny, or will it be downplayed because it contradicts a favored narrative?

I have long refrained from engaging in ethno-religious disputes—not due to their insignificance, but because those most vocal in such discussions often lack objectivity and are blinded by their affiliations. Some people's loyalties to their communities have led them to overlook injustices, entertain heretical views, or even defend violence when it pertains to their identities. Recently, I found my respect for various elders, friends, and colleagues dwindling, especially after US President Donald Trump's controversial comments regarding Muslim experiences in Nigeria that seemed to allege a "Christian genocide."

Amidst this charged atmosphere, a recent news report caught my attention: Ifeanyi Onyewuenyi, an operative with the State Security Service (SSS), was detained on accusations of kidnapping, raping, and coercing a Muslim girl into Christianity. This incident rekindled my recollections of 2016 and the painful saga of Ese Oruru and Yunusa Dahiru, commonly referred to as "Yellow," which had saturated media outlets, online platforms, and stirred outrage among self- appointed critics.

Ten years ago, I contributed to that national discussion with an article titled "Ese Oruru: From Delta to Northern Savannah," reflecting on my positive National Youth Service Corps experience in Delta State back in 1992, contrasting a time of inter-ethnic harmony with the divisive sentiments that arose during the Ese Oruru–Yunusa Dahiru affair. Ese, a young girl from Bayelsa state, became an unwilling figurehead amidst sensational media coverage and a wave of political and religious opportunism.

My perspective at that time was straightforward but unpopular: what should have been viewed as a grave yet personal legal issue—a misguided and illegal teenage elopement—was irresponsibly recast into a national crisis centered around religion and ethnicity. This case was exploited cruelly; hypocrisy thrived, and any call for restraint was met with perfidy.

Most people are aware of the essential facts surrounding that case: Ese Oruru was taken by Yunusa Dahiru from Bayelsa to Kano, where he claimed to be her lover. The girl was reportedly coerced into converting to Islam and marrying him without her parents' consent. After significant public pressure, she was rescued in 2016 while pregnant. In 2020, a Federal High Court sentenced Yunusa to 26 years of imprisonment for child trafficking and sexual exploitation, though this term was subsequently reduced to seven years on appeal, reflecting the time already served in custody.

What went largely unexamined was what transpired afterward. During his imprisonment, Yunusa completed his secondary education and was reportedly viewed as a model inmate by the Nigerian Correctional Service. He was released in 2023. Conversely, Ese, despite enduring trauma and stigma, returned to school and was later accepted into the University of Ilorin, graduating in 2025. While these outcomes do not rectify the violations they underwent, they serve as reminders that justice, rehabilitation, and human recovery can co- exist.

Fast-forward to contemporary times—the SSS has confirmed the arrest of Ifeanyi Onyewuenyi regarding charges of abduction, sexual exploitation, and coercing a Muslim girl, Walida Abdulhadi, to convert to Christianity. Her family reported that they had frantically searched for Walida for two years, during which her mother tragically succumbed to the trauma. They discovered Walida's whereabouts only after the accused allegedly contacted her father on New Year’s Day 2026, claiming she had given birth to his child.

The family's attorneys have described this situation as a severe abuse of power, demanding accountability and an impartial investigation into the actions of the SSS facility involved. The SSS has responded by affirming the arrest, denouncing the alleged misconduct as a breach of its ethical standards and has stated that a thorough investigation is now underway, with a commitment to disclose the findings publicly.

Yet, the critical question remains: Where is the outcry?

Nearly a decade ago, Nigeria was in uproar over the abduction and supposed forced conversion of Ese Oruru, a Christian girl, into Islam. Today, a similar case involving a Muslim girl being abducted, raped, and forcibly converted to Christianity by a state security officer is in the spotlight. Will this incident evoke similar backlash? Will it provoke comparable moral distress and international interest? Or will it be met with lethargy since it doesn’t align with a favored narrative?

When I wrote in 2016, I faced significant backlash for resisting the chants of sectarian frenzy. Now, confronted with yet another disturbing but similar event, I find myself hesitant to voice my thoughts, wary of how easily fundamental principles can be contorted into allegations of bias.

However, remaining silent is also a stance.