Judiciary Holds 61-Year-Old in Custody Over US$7,200 Traditional Medicine Fraud. In a chilling case that underscores the enduring tension between modernity and ancient belief systems in West Africa, the Liberia National Police (LNP) has officially charged 61-year-old Saah Fayiah Jr., widely known as Alahaji Bamba, with Theft of Property. The legal proceedings, which unfolded in Monrovia on August 14, 2026, center on allegations that Fayiah orchestrated a sophisticated extortion scheme targeting a woman under the guise of traditional spiritual protection.
The case, investigated by the specialized Anti-Theft Squad of the Criminal Services Department, has sparked a broader conversation in Liberia about the intersection of spiritualism, criminal exploitation, and the psychological vulnerabilities of citizens in an uncertain economic landscape. The formal accusation against Fayiah stems from a complaint filed by Pauline S. Zaza, a resident of the Fendell Community in Montserrado County. The police charge sheet details a calculated campaign of psychological manipulation that began on July 8, 2026.
According to the investigation, the interaction initiated when Zaza received an unsolicited telephone call from Fayiah while she was en route to Roberts International Airport. This initial point of contact serves as a critical focus for investigators, as it highlights how digital technology is increasingly being co-opted by bad actors to target unsuspecting individuals. Fayiah reportedly leveraged extreme fear to establish dominance over the victim, claiming that he had been hired by unidentified individuals for a bounty of US$5,000 to end her life. By presenting himself not as a threat, but as a reluctant conspirator who had suddenly developed a conscience, Fayiah created a 'savior' dynamic that effectively disarmed Zaza.
He claimed that upon realizing the identity of his target, he decided to intervene to ensure her safety. This manipulative tactic—a hallmark of 'voodoo fraud' or spiritual extortion—reverses the roles of aggressor and protector, leaving the victim in a state of cognitive dissonance and heightened anxiety. The investigation reveals that Fayiah, operating under the moniker of a traditional herbalist, convinced Zaza that a lethal spiritual attack had already been initiated. To facilitate this narrative, he demanded significant sums of money for the procurement of ritualistic supplies and the execution of protective sacrifices.
Upon visiting Zaza at her residence in Fendell, Fayiah reportedly staged a performance designed to solidify her belief in the impending threat. Investigators claim he displayed a mysterious red substance, asserting it was a potent traditional poison intended to kill her unless he could neutralize it through his own rituals. This performative aspect is common in such fraud cases in Liberia, where the cultural reverence for traditional spiritualism is sometimes exploited by individuals to create tangible evidence of the supernatural. The financial toll on the victim was severe.
According to the police report, the initial demand of US$1,500 for a preliminary sacrifice resulted in Zaza handing over US$1,200 and LD$5,000. However, this was only the beginning. Over the following weeks, Fayiah allegedly maintained a relentless pressure campaign, citing the need for increasingly expensive animal sacrifices and additional spiritual labor to maintain the barrier against her enemies. By the time authorities intervened, Zaza had reportedly parted with approximately US$7,200, a staggering amount of money for the average Liberian household.
The involvement of Zaza’s brother, Solomon Grant, provides a tragic witness perspective. Grant informed investigators that he accompanied his sister to meet Fayiah on six separate occasions. While Grant witnessed the transfer of funds, he remained largely unaware of the exact nature of the extortion, believing instead that he was witnessing legitimate traditional interventions. His testimony has become a vital piece of evidence for the prosecution, as it corroborates the timeline of the transactions and provides an objective account of the accused’s control over the victim.
When confronted by the Anti-Theft Squad, Fayiah attempted to reframe the narrative entirely. He admitted to the phone call and the acceptance of LD$5,000, but claimed the money was strictly for transportation. Most curiously, he denied the claims regarding a death threat, instead asserting that his interactions with Zaza were centered on a land dispute and the promise of wealth creation. This conflicting testimony indicates a desperate attempt to move the legal dispute into the realm of a failed business transaction or private negotiation, thereby avoiding the harsh sentencing associated with Theft of Property.
However, the police investigators remained unconvinced. Their comprehensive investigation found no evidence that Fayiah possessed the credentials of a herbalist or that anyone had actually sought his services for a contract killing. They concluded that his professional identity was a fabric of lies constructed solely to facilitate fraud. The broader context of this crime is deeply embedded in Liberia’s historical and social fabric.
Following decades of civil war and economic instability, Liberia has experienced a resurgence in reliance on traditional spiritual practices. While traditional medicine and herbalism remain a legitimate and vital part of healthcare for millions of Liberians who lack access to conventional medical facilities, the blurred line between faith-based practice and criminal exploitation has become a significant public safety concern. Traditional healers are deeply respected figures, often acting as intermediaries between the physical and spiritual worlds. When individuals like Fayiah appropriate this authority for illicit gain, they not only victimize individuals but also erode the public trust in legitimate traditional practitioners who provide genuine healing and cultural continuity.
Legal experts in Monrovia note that Section 15.51 of the Revised Penal Code of Liberia, under which Fayiah is charged, is designed to protect citizens from deceptive business practices and intentional theft. The prosecution is likely to rely on the transaction records and the timeline provided by the victim and the corroborating witness to prove the existence of a fraudulent scheme. As the case proceeds to a court of competent jurisdiction, the public eye remains fixed on the outcome.
For many, this case serves as a cautionary tale about the dangers of the 'fear-economy,' where perpetrators profit by manufacturing crises and selling solutions to vulnerable people. Furthermore, the case highlights a growing demand for awareness and regulation within the traditional medicine sector. While the Ministry of Health and local traditional councils have attempted to establish guidelines for herbalists, the lack of a standardized licensing system makes it incredibly easy for criminals to operate in plain sight. Advocacy groups are now calling for greater public education campaigns to help citizens identify the psychological red flags of such scams, emphasizing that threats of supernatural harm are almost always precursors to financial extortion.
As the legal system prepares for trial, Saah Fayiah Jr. remains in custody. His fate now lies in the hands of the court, which must weigh the evidence of a systematic deception against his own attempts to reframe his conduct. For Pauline S.
Zaza, the experience has been one of profound betrayal and financial devastation, a stark reminder of the cost of placing faith in those who prey upon fear. As the case of the Fendell fraud continues, it stands as a testament to the ongoing struggles of post-conflict Liberia, where the push toward progress is constantly challenged by the resilience of ancient fears and the ingenuity of those who seek to profit from them.
