Shukran Karisa Mangi, a gravedigger working in the aftermath of one of Kenya’s deadliest cult-related massacres, has been haunted by the traumatic scenes of death he encountered. Mangi, who often showed up to work intoxicated to cope with the grim task of exhuming bodies, was deeply shaken when he uncovered the body of a close friend who had died violently.
Despite digging up many bodies, including those of children, this personal loss struck him the hardest, leaving him with recurring images of his friend’s mutilated body. His work was later suspended as the morgue became overwhelmed with corpses from the growing tragedy tied to the doomsday cult led by Paul Mackenzie.
The violence centered around Mackenzie’s Good News International Church, where his extremist teachings instructed followers to starve to death to meet Jesus. Since the police raid on Mackenzie’s church, over 436 bodies have been uncovered, with victims ranging from children to adults.
Despite the church’s troubling history and several warnings about Mackenzie’s illegal activities, local authorities and residents were left devastated by the scope of the massacre. Mackenzie, facing charges for the deaths of 191 children, manslaughter, and other crimes, continues to deny any wrongdoing, displaying an unsettling confidence that many in the community find unnerving.
Kenyan Gravedigger Haunted by Personal Loss Amid Deadly Cult Massacre, Highlighting Extreme Religious Violence
Mackenzie’s grip on his followers, many of whom included educated professionals like teachers and police officers, highlights the troubling power dynamics within Kenya’s evangelical community. Evangelists like Mackenzie often operate without accountability, deriving influence from their supposed ability to perform miracles and offer spiritual guidance.
According to critics like Thomas Kakala, a bishop from Malindi, Mackenzie’s unchecked influence was a result of his refusal to adhere to traditional religious structures, instead thriving on his self-appointed authority. Despite attempts to warn others about Mackenzie’s dangerous behavior, Kakala and others who spoke out against him faced threats and intimidation.
Mackenzie’s rise to prominence began in the 1990s when he opened his church in Malindi, after apprenticing with another preacher. He gained followers by offering promises of miracles and exorcisms, as well as by creating a tight-knit community around his church. As Mackenzie grew more influential, he became increasingly authoritarian, controlling his followers’ lives and cutting them off from outside communication.
His control extended to Shakahola, a remote forest area where he led his followers to build villages with biblical names. There, his teachings became more extreme, including instructing parents to starve their children to death, which led to the deaths of many under his guidance.
Kenyan Gravedigger Haunted by Personal Loss Amid Deadly Cult Massacre, Highlighting Extreme Religious Violence
The conditions in Shakahola were dire, as survivors recalled how Mackenzie’s inner circle, including bodyguards and informers, maintained strict control over the starving followers. Reports of sexual violence and physical abuse emerged, with Mackenzie’s bodyguards accused of raping women and disposing of those on the verge of death.
The gravedigger Mangi, along with other survivors, believes that many more mass graves have yet to be discovered in the forest. As the Kenya Red Cross reports over 600 people still missing, the true extent of the tragedy remains unclear.
For some, like Priscillar Riziki, the cult’s destruction is deeply personal. Riziki lost her daughter and three grandchildren to Mackenzie’s teachings. She recalled how Mackenzie initially seemed kind but later became controlling, preventing her daughter from visiting family without his permission.
The cult’s grip on its followers tightened during the COVID-19 pandemic, as Mackenzie used the global crisis to reinforce his apocalyptic predictions and demanded even stricter fasting. Despite Riziki’s departure from the church in 2017, the loss of her family members in Shakahola has left her grief-stricken.
Efforts to rescue victims from the cult faced resistance, both from Mackenzie’s followers and the authorities. Local leaders like village elder Changawa Mangi Yaah recounted how attempts to intervene were met with violence, including the destruction of rescue vehicles.
Despite these efforts, the authorities were slow to act, reinforcing the perception that Mackenzie held significant power. As investigations continue and more bodies are discovered, the full scale of Mackenzie’s influence and the extent of the tragedy remain a chilling reminder of the dangers posed by extremist religious leaders.
