
Physical Abuse of Children in Ghanaian Homes
A Disturbing Reality One only needs to read local newspapers or browse Ghana-based online news platforms to appreciate the disturbing frequency of child abuse cases occurring in homes across the coun
24 results for “witchcraft”

A Disturbing Reality One only needs to read local newspapers or browse Ghana-based online news platforms to appreciate the disturbing frequency of child abuse cases occurring in homes across the coun

The Neglect of Crime Victims For many decades, the study of crime was largely concerned with offenders. Criminologists focused their attention on criminals, criminal behavior, and the causes of crime

Introduction A society is often judged not by how it treats its rich, powerful, and influential citizens, but by how it treats its weakest and most vulnerable members. Children, the elderly, and pers

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Understanding One of Ghana’s Most Enduring Social Questions Research on witchcraft in Ghana spans nearly a century and reflects the country’s continuing struggle to understand belief, accusation, fea

King of Highlife, Nana Ampadu Among the pantheon of Ghanaian musicians who shaped the soundscape of modern West African music, few names command the reverence accorded to Nana Kwame Ampadu I. A compo

The world today is full of religions. By merely casting a cursory glance around us, we encounter Christians and Christianity, Hindus and Hinduism, Muslims and Islam, atheists, agnostics, traditionalists, Zionists, Jews and Judaism, Confucianists and Confucianism, Shintos and Shintoism. Religion, as

Introduction The question of whether the criminalization of witchcraft accusations would have any meaningful impact in Ghana requires careful and systematic analysis. At present, witchcraft accusations are largely non-criminal, meaning there are no specific laws prohibiting individuals from accusing

Origins and Cultural Heritage Professor Dr. Mensah Adinkrah, Professor of Sociology, Criminology, and Criminal Justice, is a native of Kwahu-Nkwatia in the Eastern Region of Ghana. Kwahu (also rendered as Kwawu) refers both to a geographical area and to a distinct Akan subgroup inhabiting the region

Femicide refers to the intentional killing of females because they are female. It is widely recognized within criminology and gender studies as a distinct form of homicide, shaped by gender inequality, power imbalances, and cultural norms. Scholars of homicide and lethal violence use several related

Rules, Laws, and Social Order All human societies are governed by rules. These rules regulate behavior by defining what individuals may do and what they must refrain from doing. Without such rules, social life would be chaotic, unpredictable, and ultimately unsustainable. Rules make social interacti

Recent reports in the Ghanaian media have once again drawn attention to a disturbing and persistent problem: the murder, attempted murder, and lynching of women accused of practicing witchcraft. These incidents are often shocking in their brutality and tragic in their consequences. They also raise a

Violence against persons accused of witchcraft remains a troubling reality in parts of Ghana. Although our nation prides itself on hospitality, communal solidarity, and deep respect for human dignity, allegations of witchcraft too often trigger acts of cruelty that contradict these cherished values.

In Ghana, the overwhelming majority of people accused of witchcraft are women and girls. Nearly all victims killed during witch hunts are female. In the so-called “witch camps” or “outcast homes” in northern Ghana, it is rare to find a man among the residents. The population is almost entirely women

Life on the Streets: A Visible Social Failure On the streets of Ghana, many people living with mental illness wander without care, shelter, or dignity. Some are dressed in dirty, tattered clothing; others are barely clothed, and a few are completely naked. Their presence is a visible reminder of a d

In the past, Ghanaian marriages endured. Separation was rare and divorce uncommon. Today, however, marriages are dissolving at an alarming rate. The critical question is this: what can be done to fortify marriages and restore their durability? Many of the challenges confronting contemporary marriage

In the past, Ghanaian marriages were widely regarded as enduring unions. Separations were rare, and divorce was uncommon. Marriages were expected to last a lifetime, sustained not only by the couple but also by their extended families and lineages. Today, however, the situation has changed dramatica

Ghanaian society traditionally values respect for the elderly. Older people are regarded as repositories of wisdom, custodians of tradition, and moral anchors of the family. Yet beneath this ideal lies a troubling reality: many elderly persons in Ghana experience neglect, abuse, and profound social

Sociologists use the term ableism to describe prejudice, discrimination, and social exclusion directed against persons with disabilities. The terms ablism and disablism are also used in the scholarly literature to refer to the same phenomenon, namely, the systematic disadvantaging of people whose bo

In many Ghanaian communities, accusations of witchcraft generate intense moral outrage and social hostility. Persons believed to be malevolent witches are frequently subjected to verbal abuse, physical assault, forced displacement, and, in extreme cases, extrajudicial killing (Adinkrah, 2004, 2015).

African witchcraft versus European witchcraft have been the focus of local discussions about witchcraft in Ghana for many years. During the period of European colonization, westernization, and the early stages of modernization, people in the Gold Coast (now Ghana) struggled to explain the wide gap i

Witchcraft is commonly understood in Ghana as a supernatural power believed to be possessed by some individuals, enabling them to influence the behavior, health, fortune, or misfortune of others—either as victims or beneficiaries. Belief in witchcraft and witches remains widespread and deeply embedd

In Ghana, boys are socialized from an early age into the belief that boys do not cry. Among the Akan, any attempt by a boy to cry is frequently met with the admonition “gyae, barima nsu”—literally, “stop, boys do not cry.” This injunction reflects a broader cultural script that equates emotional res