Imagine, accusing a vulnerable old woman of being a witch, who is responsible for someone’s lack of employment, when the accuser does not even have a CV or a skill set. Imagine accusing someone of inhibiting an individual’s trip overseas when that person does not even have a passport. Yes, let’s stop imagining because it’s incomprehensible.

Witchcraft accusations frequently originate within families or local communities, often as a way to scapegoat individuals following unexplained events, illness, misinterpreted dreams, death, or misfortune.

This is driven by deep-rooted superstition rather than any credible evidence. As a result, the culprits appoint themselves law enforcers, judges, juries, executioners, and bludgeon victims to death; the targets are often poor old women, widows, or people with disabilities.

The primary question remains: how can members of the community, including family members, and sometimes the biological children, lynch their fellow human being in such disdainful manner, and ignore their tears and pleas for mercy without a conscience attack?

This is beyond feigned ignorance and illiteracy; it is deliberately cruel, grossly unfair, and morally wrong. This social menace violates basic human rights and highlights the gaps in human protection and the value of life.

Recent reports of fatal mob violence against alleged witches evidence a critical issue affecting vulnerable populations in Northern Ghana. The lynching and vigilante killings, just to name a few, include Mariama Jato, 58, and Nachuagutugu Dunwaag, 75, who were brutally beaten to death by members of their own family at Sumaduri-Tempane in the Upper East Region.

Mma Safura Imoro, and Mba Cherefo, lynched in Zakpalsi, Mion District, Northern Region of Ghana; Kenna Yenpoka, from Damol-Tindongo in the Nabdam District of the Upper East Region; Madam Akua Denteh lynched to death at Kafaba, near Salaga in the East Gonja District in Ghana, and Miss Yenpoka Kenna, lynched at Pelungu in the Nabdam District of the Upper East Region.

These heart-wrenching incidents often occur in broad daylight, in the full glare of the
community. How this distasteful act continues to happen in a country governed by laws is bemusing. Even if there are no police officials present, what about the community leaders?

How did we, as a people, get here? Do we attribute this to genuine ignorance, illiteracy, or contrived wickedness? If these old women were indeed witches with the ability to inflict harm, why would they kowtow to torture without using their extraterrestrial powers to unleash lions to devour their attackers? So who is the real witch? Is it frail, defenceless old women or cold-blooded murderers?

Judging from the impunity, the barbaric and inhuman treatment meted out to these vulnerable old women, the crass disrespect for old age and human life, and the lack of compassion for their anguish and pain, this only goes to reflect their toxic mindset, evidenced by their callousness, heartlessness, insensitivity, and downright wickedness.

Social Ostracism: Witch Camps and Lifelong Marginalisation

Beyond immediate violence, many accused women are banished from their homes and
communities and forced to seek refuge in isolated “witch camps”.

These camps, some of which have existed for many years, offer only minimal shelter and resources, and are symptomatic of a society that still struggles to reconcile traditional belief with human
rights protections.

Accused persons living in these camps often endure poor housing, limited access to clean water and healthcare, and ongoing discrimination. These forced segregations strip these women of their homes, livelihoods, and familial ties, with little state-led support for reintegration or economic recovery.

Gender and Aged Dimensions of Injustice

Being a vulnerable, poor old woman seems to be the criterion for the certification of witchcraft; these categories of women are disproportionately targeted. How often do we witness young, rich, educated women – or old, elite and influential women being accused of witchcraft? Recent data from Amnesty International shows that between November 2023 and April 2024, more than 500 victims were reported to be residing in witch camps in Northern Ghana.

This reflects broader gendered inequalities; additionally, the data points to the abuse of superstition as a tool to remove property rights or settle personal disputes, compounding the injustice faced by falsely accused individuals. It makes them susceptible and easy targets for malicious exploitation and
abuse.

Legal and Policy Challenges

Until recently, there was no specific legal framework making it unlawful to accuse someone of witchcraft. General laws against assault and murder exist in Ghana, but there has been no statute directly addressing witchcraft accusations and the resultant abuses.

Activists and civil society groups have urged the criminalisation of witchcraft accusations and witch-hunting practices. Officials from the Ministry of Gender, Children and Social Protection have publicly cautioned soothsayers and traditional actors against fueling accusations. To this effect, the Anti-Witchcraft Bill has passed the Parliament of Ghana and awaits presidential assent.

The goal of the bill is to safeguard human dignity and justice for those who have been unfairly accused of witchcraft. Legal reform and community engagement are essential to addressing the root causes of witchcraft accusations.

Leveraging Comparative Tool

Looking at a welfare state like the United Kingdom, which focuses on improving health, education, employment, and social security through government expenditure, the system provides free access to healthcare for everyone (NHS), facilitating reliance on the government for welfare interventions, rather than seeking alternative options.

Thus, the first thought that crosses the mind of someone who is sick would not be to consult a
fetish priest/pastor for healing, why? Because they have access to free healthcare. Unemployed citizens are supported with state benefits and assisted in their job searches.

The aged are protected and well looked after; they are housed in old people’s homes with a structured round-the-clock care. As a result, they would not be susceptible to being accused of witchcraft. There is access to student finance and non-academic assistance to support education and professional development at any level.

At the social enterprise level, most churches and religious centres have instituted various
charitable initiatives to support the community, such as the setting up of food banks.

Addressing Witchcraft accusations

1. Criminalise Witchcraft Accusations and Related Practices

The Government of Ghana (GOG) should explicitly criminalise the act of accusing individuals of witchcraft, including the role of prophets, soothsayers, spiritualists, and traditional authorities who instigate or legitimise such accusations. Clear legal provisions could deter accusations that often escalate into mob violence, forced displacement, and abuse.

For example, the ‘Trokosi’ system (a practice where a traditional shrine takes young virgin girls, in payment for services, or in religious atonement for alleged misdeeds of a family member) was an issue in the Volta part of Ghana until it was declared illegal as a result of campaigns and advocacy. Similarly, there must be targeted policies to protect victims, similar to the “UK Witch Act passed in 1735” to protect alleged witches from harm.

Anyone who pronounces witchcraft on others must be arrested. This should extend to the mob lynching and vigilant justice norm, which has sent so many innocent people to their early graves; bystanders should have a legal and moral duty of care to intervene. People looking on unconcernedly, whilst others are lynched to death, must also be punished to discourage the ‘bystander effect’.

Key actions: Enact and enforce legislation that penalises witchcraft accusations.
Prohibit spiritual “diagnoses” that label individuals as witches. Treat witchcraft-related
violence as an aggravated offence under criminal law.

2. Strengthen Law Enforcement and Judicial Response

Weak enforcement and community bias often allow mob justice to go unpunished. Law enforcement agencies must be trained and resourced to respond swiftly to witchcraft-related threats and violence.

Key actions: Establish specialised police units trained in human rights and community mediation. Ensure prompt investigation and prosecution of mob justice cases. Protect
witnesses and survivors from retaliation.

3. Protect and Support Survivors and the Accused

Victims of witchcraft accusations often lose their homes, livelihoods, and family ties. The state has a responsibility to provide protection, rehabilitation, and reintegration support.

Key actions: Develop government-led reintegration programs for accused persons. Provide temporary shelters, healthcare, psychosocial support, and legal aid. Gradually close “witch camps” through safe reintegration rather than forced displacement.

4. Community Education and Public Sensitisation

Superstition thrives where illiteracy and misinformation dominate. Public and sustained education campaigns that dispel misconceptions about disease and misfortune are essential to change beliefs that associate misfortune with witchcraft.

Attitudinal mindsets have to change, and education can help enlighten the masses on some of the
aforementioned factors. The focal point must be on menopausal symptoms and reactions; emotional and mental wellness; dementia, and Alzheimer’s, among others.

Key actions: Launch nationwide and local education programs explaining health, mental illness, and natural causes of death and misfortunes. Engage chiefs, religious leaders, and opinion leaders as change agents. Use radio, social media, community forums, social events, and local languages to reach rural populations, leveraging local gatekeepers.

5. Regulate the Activities of Traditional and Spiritual Authorities

Traditional belief systems hold a strong influence in northern Ghana. Without regulation, spiritual leaders can fuel fear and violence.

Key actions: Register and regulate spiritual practitioners. Sanction traditional authorities who endorse witchcraft accusations. Encourage traditional councils to adopt human-rights-based codes of conduct.

6. Address Gender and Social Inequality

Witchcraft accusations disproportionately affect older women, widows, and socially
marginalized individuals. Policy reform must address these structural inequalities.

Key actions: Strengthen social protection programs for older persons and widows.
Protect women’s inheritance and property rights. Integrate witchcraft-related violence
into gender-based violence prevention frameworks.

7. Data Collection and Monitoring

The lack of reliable data undermines effective policy response. Government and civil
society need accurate information on the scale and patterns of witchcraft accusations.

Key actions: Establish a national database on witchcraft-related abuses. Support
research on regional trends and root causes. Monitor implementation of laws and
interventions.

8. Multi-Sector Collaboration

Ending superstition-driven harm requires coordinated action across sectors.

Key actions: Foster collaboration between government, NGOs, traditional leaders, and faith-based organisations. Integrate witchcraft-related protection into education, health, and social welfare policies. Secure sustainable funding for prevention and survivor support programs.

Conclusion

Witchcraft accusations are harmful cultural beliefs; they are a driver of violence, social exclusion, and human rights violations. Policy reform must move beyond tolerance of superstition toward clear legal protections, community education, and survivor-centred responses.

Only through decisive action can Ghana protect its most vulnerable citizens and uphold justice, dignity, and the rule of law.

End Witchcraft Accusations

Join the campaign for GOG to sign the Anti-Witchcraft Bill into law.

Author: Dr Abena Nyarkoa: Lecturer & Gender Analyst