Effect of prayer camps for people with psychosocial disabilities in Kenya

Author: William Aseka
Human Rights Lawyer

In Kenya, popular beliefs associate mental disability with paranormal phenomena or spiritual manifestations. Prayer camps set up by pastors offer care to mentally disabled people and their families. In these camps, as it will be discussed in detail in this article the “care” provided is not appropriate in terms of the standards and protocols of mental health services. According to a World Health Organisation report, in 2017, Kenya was ranked fifth among African countries with elevated cases of depression. The study found that at least two million people suffer from depression. In addition, Kenya has one general hospital (Mathari National Teaching and Referral Hospital) and 14 psychiatric units in general hospitals capable of treating mental health conditions. It is also estimated that Kenya has about 116 psychiatrists for a population of about 50 million. This translates to one psychiatrist serving at least 400,000 people with mental disabilities.

Kenya, like all societies, grapples with mental health issues. The COVID-19 pandemic worsened mental health difficulties in the country, leading the President to designate mental health as a national disaster. In many regions, psychiatry is not widely recognised, leading people to seek help from prayer camps instead. Prayer camps are facilities dedicated to prayer, healing, deliverance, and counselling. Many prayer camps in Kenya are run by individuals who claim or are believed to have prophetic powers, such as Father John Pesa, Prophet Owour, and Pastor Paul Mackenzie. These leaders persuade their followers that they can heal mental disabilities through religious retreats that rely solely on prayers. Due to the prevalence of mental health issues in families, they turn to prayer camps as their sole form of intervention. Prayer camps, therefore, have functioned as alternative healing centres or substitutes for mental health institutions.

The significance of these prayer camps is crucial for Kenyans in rural areas. During a litigation training organised by Validity Foundation and ICJ Africa in October 2023, a participant shared that his family took him to prayer camps where he felt ‘healed’. This is because majority of people believe that sickness is spiritual and is associated with malevolent and/or evil spiritual forces such as witchcraft. Although the direct cause may be unknown, it is believed that such forces are behind the sickness and that prayers can heal them. However, these prayer camps have faced significant criticism for certain practices and approaches to recovery. Studies have shown that techniques like chaining, forced fasting, and poor living conditions are common in these camps. In Kenya, Father John Pesa was sued by the County Government of Kisumu for reportedly detaining individuals with mental disorders at his Church.

These prayer camps often violate the right to liberty of people with mental disabilities in Kenya. The right to liberty and security of person is guaranteed under article 14(1)(a) of the CRPD, which provides that states parties shall ensure that persons with disabilities enjoy the right to liberty on an equal basis with others. Article 14(1)(b) of the CRPD prohibits unlawful or arbitrary deprivation of liberty. Unlike previous international instruments (see article 9 of the ICCPR, article 6 of the African Charter), it goes further to state that ‘the existence of a disability shall in no case justify a deprivation of liberty’. This indicates that the existence of a disability can never provide sufficient justification for chaining and detention of people in prayer camps. Thus, a deprivation of the liberty of people with mental disabilities in their best interests or other criteria such as the likelihood of harm to themselves or others if left at liberty is likely to breach article 14(1)(b). As noted by the CRPD Committee on its guidelines for article 14, the provision emphasises the particular importance of personal liberty and underscores its focus on preventing discrimination that would otherwise provide a basis for the automatic detention of people with mental disabilities. In pursuance of the objective of preventing discrimination, states like Kenya are required to take measures, including the abolition of legislation authorising the detention of persons with mental disabilities on the basis of their disability without their free and informed consent.

Prayer camps in Kenya are primarily sponsored by private persons and churches. Private Pentecostal churches operate without any state regulation. Following the well-known Shakahola Massacre in Kenya, there has been a strong public demand for government intervention to regulate churches and avoid future tragedies. Religious and political leaders in Kenya are currently at an impasse about the regulation of religious institutions. Some leaders advocate for self-regulation to avoid disasters like the Shakahola, while others support state intervention to regulate religious institutions. As the stalemate persists, those with mental disabilities are experiencing further discrimination and violation of their right to liberty due to these religious organisations. For instance, Father John Pesa allegedly detains individuals with mental disabilities at his Coptic Church in Kisumu without their consent to perform exorcisms on them.

Kenya is required by the CRPD to guarantee that the state prevents the violation of the rights guaranteed therein by third persons. The Kenyan government’s inability to regulate religious institutions results in people with disabilities being deprived of their right to liberty and security as outlined in the CRPD. The absence of specific laws prohibiting churches from committing human rights violations against those with mental disabilities was evident when the lawsuit against Father John Pesa was rejected by the Court.

About the Author:

William Aseka is a human rights lawyer based in Kenya with over 10 years of practice experience. He works at Validity Foundation as the Africa Advocacy Manager. He has researched, published and advocated for the inclusion of people with disabilities within the African continent. In order to achieve this inclusion, he has worked closely with the African Commission on Human & Peoples’ Rights to ensure inclusion of the marginalized in Africa.