Inherited stigma: Understanding the plight of Osus of Nigeria

This is the first in a three-part series of articles highlighting the struggles of the Osus of Nigeria based on a detailed interview with Ephraim Ogwu, a CDWD activist who has tirelessly fought for the rights of Osu across Africa. In the first part, Ogwu talks about his earliest experiences, how social segregation continues even today, and the lessons he learnt during his journey as a CDWD activist. 

Growing up in communities affected by the Osu caste system in Nigeria, Ephraim Ogwu's awareness of discrimination was not something he learned from books; it was woven into the fabric of his everyday life. “As a child, you could see it in the way Osu children were treated,” he recalls. Even within the same peer group, these children—those who were fortunate enough to attend school—were marked by an invisible barrier that separated them from others. Parents would warn their children against befriending anyone from the Osu community, claiming they were dedicated to deities and carried evil spirits. This deep-seated belief made Osu children targets of social stigma, ostracizing them in classrooms, playgrounds, and homes.

These early experiences shaped Ogwu's understanding of social justice, fueling a sense of moral outrage. “It wasn't just about unfairness,” he says. “It was about seeing how human dignity was stripped away from children simply because of their birthright.” As he grew older and began to explore broader ideas of equality and human rights, the local context of the Osu community became a lens through which he understood larger issues of injustice. This formative experience ignited his commitment to raise awareness about the abolishment of discriminatory practices that are deeply rooted in tradition.

Communities Discriminated on Work and Descent (CDWD), like the Osu in Nigeria, face a unique and complex form of discrimination that sets them apart from other marginalized groups across Africa. “The stigma is inherited,” Ogwu explains. “It's not something you can escape by improving your status or moving to another city.” The discrimination faced by CDWD is deeply entrenched in traditional caste-like hierarchies and socio-economic exclusion, creating barriers that are almost impossible to overcome. In Africa, groups such as the Osu, the Haratin in Mauritania, and others are subjected to rigid, generational discrimination. Their social status, tied to their ancestry, is seen as immutable.

Unlike other forms of marginalization based on ethnicity or religion, the discrimination CDWD experience is codified in tradition and custom. They are often excluded from social and religious activities, viewed as “unclean” or carriers of evil spirits. This social ostracism, according to Ogwu, is what makes the discrimination so pervasive. “It's not just about economic marginalization; it's about being told that your existence itself is a curse on society.”

One of the most damaging aspects of this exclusion is the prohibition of inter-caste marriage. “Marriage restrictions are a way to ensure that social segregation continues,” Ogwu says. These restrictions not only prevent the social integration of CDWD but also perpetuate the cycle of discrimination, ensuring it is passed down from generation to generation. In contrast, other marginalized groups in Africa, such as those facing religious or ethnic discrimination, may not face such rigid social boundaries when it comes to marriage or social mobility.

Economically, CDWD communities are often agrarian, reliant on land for their livelihoods. But even here, they face severe limitations. Ogwu notes that access to land is frequently restricted, further deepening the economic disparity they face. “It's a double burden,” he explains. “CDWD are marginalized both socially and economically, and that creates generational poverty.” Legal and policy protections are minimal, if they exist at all. While some marginalized groups benefit from laws protecting against ethnic or racial discrimination, CDWD often fall through the cracks of anti-discrimination legislation, left without legal recourse. Even in rare cases where laws do exist, they are poorly enforced.

Ogwu's journey into broader networks of CDWD advocacy began with a shared understanding of exclusion. “As someone who had the privilege of education, I was able to see that our struggles weren't isolated,” he recalls. His interactions with other communities in Africa and beyond, facing caste-like discrimination, revealed that the issue was far more widespread than he had realized. Organizations like the Global Forum of Communities Discriminated on Work and Descent (GFOD) provided platforms for these communities to connect, share their stories, and build solidarity.

“These connections were transformative,” Ogwu says. “We realized that our struggle was part of a much larger global fight for justice.” Through these networks, Ogwu and others have been able to amplify their voices, advocate for change, and share best practices from other regions. The collective strength of these communities has been key in raising awareness and pushing for the recognition of their rights, not only in Africa but across the world.

Explaining the term “Communities Discriminated on Work and Descent” to those unfamiliar with the issue can be challenging. For Ogwu, it boils down to a simple, painful truth: “These are communities where discrimination is inherited. It's tied to who your ancestors were and the work they did.” CDWD face a type of caste-like discrimination that is entrenched in tradition, passed down through generations, and impossible to escape through social or economic mobility. This isn't just a matter of poverty or inequality; it is a deeply ingrained social system that dictates every aspect of a person's life—from the jobs they can do, to who they can marry, to how they are perceived by society.

“For centuries, these communities have been relegated to specific jobs—servants to deities, waste collectors, butchers—and these roles are passed down from parent to child,” Ogwu explains. “It's not just about what you do. It's about who you are, and that makes it so much harder to fight against.”

Also Read: How has The Gambia progressed in recognising CDWD rights: UPR Fact sheets