Ibrahim Oumarou Yacouba (IOY): In Niger, although the caste system varies by ethnic group, some communities still have a social reality with hierarchical and predefined social roles. Among the Tuaregs, Fulas, and other ethnic groups, some people experience discrimination akin to modern slavery, with no access to land or the right to marry the so-called ‘noble’ castes. These hierarchies, established at birth, often derive from the traditional occupations of the different classes, such as the Imajaghan (nobles), Ineslemen (warriors), Imrad (craftsmen), and the Iklan (slaves). Slaves, who are considered inferior, have very few rights, and their work is stigmatized. They often work in undervalued sectors, like hide preparation or blacksmithing, trades considered ‘low caste.’ This exclusion also results in political marginalization.

IOY: The Wahaya practice holds a unique position in Nigerien society. From an Islamic perspective, a man can have up to four legally recognized wives. In Niger, some practices bypass this rule and condone the presence of a ‘fifth wife,” known as a ‘Wahaya.’ Some have no hesitation in obtaining a sixth or even a seventh wife. The Wahaya have a specific status. They are not considered wives in the legal sense. They are often seen as a ‘gift.’ They come to the family to attend to the husband’s, the children’s, and even the other wives’ needs, but don’t have the rights and protection of an official marriage. There is no set age for becoming a Wahaya. We have met some women who were as young as 12 or 13. These women often work all day supporting their households. Although some have children with their husbands, these children don’t have the same rights as those from a legal marriage. The children are also victims of social and legal discrimination, inheriting the marginalization that their mothers experience.

IOY: At Africa’s first international conference on Communities Discriminated on Work and Descent (CDWD), held in Accra at the beginning of April 2025, we discussed [United Nation’s] Sustainable Development Goals (SDGs) with a hundred or so participants, academics, and activists from several countries that denounced the ongoing descent-based discrimination. In my country, the people we defend, victims of deep-rooted discrimination, don’t have sufficient healthcare access. Medical facilities are scarce or far from their home, and treatments are expensive. These people often don’t have stable employment, enabling them to cover their expenses. Gender equality is also at the center of this debate. Although many call for the equal treatment of women and men, some still oppose this notion, deeming it unacceptable that women should have the same rights and opportunities as men. We firmly defend the right to decent, inclusive, and accessible work for all. We must recognize that, historically in Niger, these marginalized groups have never really had the chance to access education or training, which are prerequisites for development. Therefore, the real challenge is ensuring equal training and employment opportunities that enable everyone to participate fully in society.

IOY: When I listen to the Wahaya’s stories, I am amazed at their resilience. These stories are moving. I documented some of these stories, including one about a woman who told me her uncle sold her to a trader at age 12. She didn’t want anyone to know for fear of reprisal. She was never married but ‘offered’ as a commodity, without a dowry, ceremony, or rights. Since then, she has been living in veiled servitude. She works night and day, taking care of the house, the master’s children, and the other women. She isn’t allowed to say no. She has children, but they also don’t have a legal status. She is now about 25 years old and continues to live in a system where women’s voices like hers are largely stifled. During an exhibition on the legacy of slavery, I also met Moussa, the son of a Wahaya, who lost an eye due to a punishment. He had lost an animal while herding his master’s flock, and was beaten so violently that he lost an eye. His story illustrates the systemic cruelty that these people experience. There is also Hadizatou Mani-Karoau, a Wahaya whose story now symbolizes many Nigerien and African women’s struggles. Thanks to the support of the Timidria association, which helped her regain her rights, she fought for her freedom and succeeded. Although these stories are harrowing, they show that there are glimpses of hope despite the violence and oppression. The fight for equality and human rights continues through the work of activists and associations, such as The Study on Slavery in Niger: Testimonies, Manifestations, and Causes, and initiatives like the GFOD Inclusivity Project.

IOY: As a researcher within the GFOD Inclusivity Project, I experienced various obstacles. However, I made efforts to overcome them. It’s worth noting that the subject I cover remains a deep-seated taboo. In many communities, no one speaks about it, not out of ignorance, but because those who oppose it often profit from it. I firmly believe that standing up for what’s right gives us spiritual protection. It’s a deep conviction. When you defend human dignity, something greater protects you. So, despite the threats, I continue. My crusade takes place on several fronts, using music, cultural mediation, and international law to make silenced voices heard and raise awareness about injustices. However, as descent-based slavery also exists elsewhere, my message goes beyond my country’s borders. I’m also involved academically in writing and compiling testimonials. Politically, we call for more inclusive protection mechanisms. We try to do our bit so that tomorrow, no one will be silenced because of their origins. So that no child is born into slavery, a system they did not ask for.