In northern Ghana, thousands of elderly women and widows are expelled from their communities under accusations of witchcraft. In camps lacking basic resources, they survive without dignity, forced to walk kilometers in search of water and work under precarious conditions. While the government acknowledges the problem, the path to their social reintegration is long and complex.
The Silent Struggle of the Elderly in Ghana’s Witchcraft Camps
The Painful Legacy of Camps for “Elderly Witches” in Ghana: Between Survival and Indignity
In northern Ghana, a country that has shown economic and democratic progress over the past decades, a deeply troubling reality persists: the existence of camps that house women accused of witchcraft.
These women, mostly elderly and often widowed, are blamed by their communities for any calamity: a failed harvest, a neighbor’s illness, the death of a relative, or even natural disasters. The suspicion of their guilt is not based on any rational evidence but on the deeply ingrained belief that everyday adversities have a mystical and malevolent origin.
This phenomenon, which dates back over a century, is a response to social structures deeply marked by patriarchy, lack of access to mental health care, and the prevalence of superstition. Although the existence of these enclaves is relatively well-known, the extent of human suffering within them is often invisible to the international public opinion.
Living Conditions in the Camps
Currently, it is estimated that several of these camps, such as the emblematic Kukuo, can house up to a thousand women, all expelled from their original villages. These women flee simply because they have been labeled as witches, knowing that staying would mean risking their lives to lynchings, tortures, or stonings.
However, life in these improvised shelters is far from a haven of peace: they lack electricity and potable water. The residents are forced to walk kilometers to the Otti River to obtain the vital liquid, carrying heavy containers uphill under an unrelenting sun.
Precariousness is the norm. With no possibility of returning to their homes, the women sustain themselves through small-scale peanut sales, collecting firewood, or temporary work on nearby farms.
Many have to give up the proximity of their children and grandchildren. “When you are accused of witchcraft, you lose your dignity,” confesses an 82-year-old woman who, some time ago, made a living selling second-hand clothing. Today, her gaze is lost on the dusty horizon as she bears the weight of marginalization.
Social Dynamics Behind the Accusations
The causes that fuel these accusations go beyond simple superstitions.
When a husband dies, the elderly woman is left unprotected and without the male image that socially legitimized her. Thus, accusing the widow of witchcraft can be an effective means to strip her of her assets and seize the possessions accumulated over years of work.
In a society that still values female submission, any sign of independence—whether due to character, economic success, or defense of their rights—can trigger rumors of a supposed malignant possession.
These dynamics are exacerbated by the lack of understanding surrounding mental health. Depression, anxiety disorders, or any behavior perceived as “strange” are pathologized through a mystical lens.
Without access to professionals or education on the subject, communities interpret the difference and vulnerability of the elderly woman as a dark threat.
Government Initiatives and the Difficult Path to Reintegration
The Government of Ghana is aware of the shame and pain these camps represent, considered an archaic relic that tarnishes the image of a country on the path to modernization.
Although they have announced their intention to eliminate them and allow women to live without risk in their communities, this goal is hindered by centuries of tradition and deeply rooted beliefs. The state and various non-governmental organizations have begun working on awareness campaigns, education, and rural development to dismantle, step by step, these hostile mindsets.
However, it is recognized that the process will be slow. Authorities estimate that it could require more than two decades of sustained efforts. In the meantime, the women continue to wait for a fairer future, hoping to regain at least part of their lost dignity.
It is a massive challenge: not only is it necessary to dismantle prejudices, but also to reform the economic and social structures that perpetuate female dependency and marginalization.
International Perspectives and New Generations
The international community watches this phenomenon with concern. Various human rights organizations, such as Human Rights Watch and Amnesty International, have denounced the situation, demanding that the Ghanaian government and local authorities take immediate action. Initiatives have also emerged to document the stories of these women, giving a voice to those who have long been silenced by both symbolic and real violence.
In northern Ghana, new generations grow up in a context of tensions between the past and the present. On one hand, ancestral practices and beliefs persist strongly, sustained by fear and misinformation. On the other hand, the increasingly widespread access to education, radio, television, and the internet generates a flow of ideas that challenges old conceptions.
Young people, some of whom have studied at local universities, know that blaming elderly women for drought or the death of a family member is illogical. However, breaking these patterns will require time, courage, and persistence.
The Imperative of Dignity
The history of these camps is not only a testimony of a local drama but also a global reminder of the consequences of discrimination, ignorance, and fear. Society’s responsibility is to ensure the integrity of each individual, regardless of age or marital status, and to recognize the entirety of human rights without cultural or religious excuses.
With the slow but steady advancement of international awareness, there is room for hope. Undoubtedly, the path will be long, and efforts require persistence.
Meanwhile, thousands of women continue to survive in these camps, bearing not only the physical burden of the water they carry each day but also the symbolic weight of exclusion, humiliation, and the stripping away of their identity.
Yet, their resilience represents an unignorable call to action: human dignity should never be a privilege subject to cultural reinterpretations, but an essential and unbreakable truth.
