Activist and Native Consortium member Edmond Abu has challenged claims linking the Wonde Society to cannibalism, saying he personally joined the society in 1986 but has since become a born-again Christian.

Speaking on Wednesday, September 2, 2026, Abu said his personal experience with the society gives him a basis to question claims that it engages in cannibalistic practices or being banned from practice.

“I am a member of the Wonde Society. I joined in 1986, and that is where I come from. Today, however, I am a born-again child of God,” Abu said.

He added that, despite his past membership, he no longer wants members of the society to be involved in his burial, saying he would prefer his children to bury him if he dies.

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Abu’s remarks came in response to statements attributed to Pastor Mabu concerning secret and traditional societies, including allegations of cannibalistic practices.

While acknowledging that some societies may have secretive or ritualistic practices, Abu said such claims should not automatically be interpreted as evidence of cannibalism.

“The truth is that almost all societies have some element of mystery. Some may have elements of occultism or cultism. These practices can involve secrecy, blood rituals and exchanges,” he said.

Abu, who said he is involved in deliverance and demonology, expressed respect for Pastor Mabu, describing him as a fellow minister in the area of deliverance and “like a father” to him.

He said differences in religious beliefs and practices exist across both Islam and Christianity, noting that Sunni and Shia Muslims share fundamental beliefs while differing on issues such as leadership, interpretation and certain practices.

He similarly pointed to the diversity within Christianity, including Catholic, Methodist, Pentecostal and Evangelical traditions, saying that despite differences in worship and theological practices, they share a common belief in Jesus Christ.

According to Abu, Pastor Mabu ministers to people from different religious backgrounds, including Muslims and Christians, and is therefore widely respected.

Abu also recalled his own involvement with the Wonde Society, saying he became a member in 1986 while preparing for a selective entrance examination.

He later referred to a historical currency note bearing an image which he associated with members of the Wonde Society, arguing that the image raised questions about claims that the society had been banned in 1885 before the currency was issued in 1888.

Abu, however, acknowledged that the historical details surrounding the currency, introduction date and the circumstances under which the image was used, require verification.

He claimed that the note was introduced during the administration of former President Joseph Saidu Momoh and associated the date April 27, 1988, with its introduction. These historical claims could not be independently established from the information provided.

Abu further claimed that he and others had an opportunity to meet President Momoh during that period, describing the occasion as one of the memorable experiences of his teenage years.

He questioned why, if the Wonde Society had already been banned, symbols or images associated with its members would appear on a currency note introduced years later.

Abu also rejected allegations that the society is cannibalistic or being banned. He said his own child had questioned him about such claims and that he had explained that some of the allegations attributed to Pastor Mabu were based on information reportedly provided to him by another person.

“I continue to respect Pastor Mabu because of the work he is doing,” Abu said, while noting that the pastor has spoken against several traditional and secret societies, including lodge, hunting and Oje groups.

He also referred to past reports involving Islamic preacher Sheikh Mustapha and another individual known as Abu Black, saying claims surrounding their deaths and their opposition to certain societal practices should be treated cautiously unless supported by reliable evidence.

Abu maintained that his intention was not to dismiss legitimate concerns about traditional or secret societies but to challenge claims he believes require stronger evidence.

“I have said what I believe, but I want people to look at the evidence carefully,” he said.

His comments add another perspective to the growing public debate over traditional and secret societies in Sierra Leone, particularly allegations concerning their practices and activities.

While Abu acknowledged his former membership of the Wonde Society, his rejection of the cannibalism allegation remains a personal account and does not, by itself, establish the broader historical or factual claims surrounding the society.