{"id":2814,"date":"2025-11-28T05:14:16","date_gmt":"2025-11-28T05:14:16","guid":{"rendered":"https:\/\/www.africa-press.net\/en\/home\/ghanaian-women-exiled-to-witch-camps"},"modified":"2025-11-28T15:26:28","modified_gmt":"2025-11-28T15:26:28","slug":"ghanaian-women-exiled-to-witch-camps","status":"publish","type":"post","link":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps","title":{"rendered":"Ghanaian Women Exiled to Witch Camps"},"content":{"rendered":"

Claire Thomas<\/b><\/p>\n

\n

What You Need to Know<\/h4>\n

In Ghana, women accused of witchcraft are often exiled to witch camps, facing social stigma and isolation. These camps, such as Gambaga, provide refuge but also highlight deep-rooted beliefs in sorcery. Many women, like 85-year-old Anabiri, have lived in these camps for decades, struggling for acceptance and a chance to return home.<\/p>\n<\/div>\n

Africa. <\/strong> <\/span>Sitting on a small plastic chair at the doorway of her mud hut, Bashalibanoia Anabiri digs her bare feet into the dusty floor as she shifts her posture. Her clothes, worn thin by dust and time, tell of a long, harsh life.<\/p>\n

At 85, Anabiri is the oldest resident of the Gambaga Witch Camp in northeastern Ghana and among the very first women exiled to this isolated community. \u201cI\u2019ve lived in this camp for forty-five years,\u201d she says.<\/p>\n

After her husband\u2019s death, the children of his other wife accused her of witchcraft, blaming her for the family\u2019s misfortunes.<\/p>\n

Reverend Gladys Lariba Mahama, a Presbyterian minister who has supported the Gambaga women since 1997, explains:<\/p>\n

\u201cShe had no children. Whenever a child of the other wife fell ill, they blamed her. Later, they accused her of causing a death and brought her to Gambaga.\u201d<\/p>\n

Now, Anabiri lives among about eighty other women, all expelled from their families over similar accusations.<\/p>\n

In Gambaga, clusters of mud huts with thatched roofs form a quiet settlement. Daily life unfolds softly \u2014 women cook together, share chores, care for one another\u2019s children, and build small pockets of solidarity in a world apart.<\/p>\n

The camp\u2019s invisible walls offer only fragile safety \u2014 protection from attacks by nearby villagers \u2014 yet cannot erase the stigma: all its residents are labeled \u201cwitches.\u201d<\/p>\n

Exiled from Their Homes<\/b><\/p>\n

Belief in witchcraft runs deep in Ghana, across both rural and urban life, says John Azumah, director of the Sanneh Institute in Accra, a research center long supporting survivors of witchcraft accusations and part of a coalition advocating for legal and social reform.<\/p>\n

\u201cIt\u2019s not just a Ghanaian issue,\u201d says Azumah.<\/p>\n

\u201cBelief in the supernatural is very strong in Africa \u2014 in Nigeria, in East Africa \u2014 but what\u2019s unique about Ghana are these established camps in the North.\u201d<\/p>\n

While accusations occur elsewhere, women in those regions are usually ostracized, not exiled.<\/p>\n

In the North, however, accused women are often sent to \u2018witch camps,\u2019 seen as their final refuge.<\/p>\n

These camps, often near or within villages, are run by traditional priests or camp chiefs, typically appointed by local chieftains. The Gambaga camp is the oldest and most famous, but others exist in Kukuo, Gnani, and Kpatinga.<\/p>\n

The women \u2014 usually elderly, widowed, or lacking family protection \u2014 are the most vulnerable, Azumah notes. Many are also \u201cthe poorest of the poor.\u201d Once accused, they face mob violence, abandonment, or lifelong banishment.<\/p>\n

Sometimes, accusations turn deadly.<\/p>\n

In July 2020, a 90-year-old woman, Akua Denteh, was lynched in a public market after being accused of witchcraft. Her brutal murder shocked the nation and sparked calls for reform.<\/p>\n

\u201cIt\u2019s violence against women \u2014 the demonization of women,\u201d says Azumah, noting that witchcraft itself isn\u2019t always seen as evil.<\/p>\n

While men accused of witchcraft are sometimes viewed as protectors or healers, women are condemned.<\/p>\n

\u201cAlmost any misfortune can be seen as evidence of witchcraft,\u201d Azumah adds.<\/p>\n

\u201cPeople may accuse others out of malice or to remove them \u2014 disputes over land, property, or even plain jealousy, like when someone\u2019s child succeeds at school.\u201d<\/p>\n

A Customary Trial of Chance<\/b><\/p>\n

Once a woman is accused and sent to a camp, she undergoes a traditional \u201ctrial\u201d involving the sacrifice of a chicken or guinea fowl.<\/p>\n

Traditional spiritual leader Alhassan Shi, who oversees the Gnani camp, explains:<\/p>\n

\u201cWhen the bird dies, its position determines the verdict.<\/p>\n

If it falls on its back with its head up, the woman is guilty.<\/p>\n

If it falls on its face, she is innocent.\u201d<\/p>\n

Yet even when this ritual proves her innocence, she rarely returns home.<\/p>\n

For most women, the accusation alone is enough to banish them for life.<\/p>\n

\u201cCommunities where these women come from are often not ready to take them back,\u201d Shi concludes.<\/p>\n

Camps of Exile<\/b><\/p>\n

The Kpatinga Camp is a small settlement of about 35 round huts, located roughly fifteen minutes by car from the main village.<\/p>\n

Some huts have metal roofs, and a few are equipped with electric bulbs. Around forty women live there.<\/p>\n

Like other \u201cwitch camps\u201d in northern Ghana, Kpatinga emerged informally over time as a place of refuge for women accused of witchcraft, fleeing mob violence or lynching.<\/p>\n

The camp chiefs or overseers are responsible for protecting the women but also hold significant influence \u2014 sometimes even inspiring fear.<\/p>\n

Although local communities generally tolerate these camps, they are not necessarily sanctuaries.<\/p>\n

\u201cThe camps are neither shelters nor prisons \u2014 they\u2019re something in between,\u201d says John Azumah.<\/p>\n

Kpatinga is quieter and more secluded than the others.<\/p>\n

Under the shade of a neem tree, camp leader Adam Moussa, 77, watches the women beside him working \u2014 shelling peanuts, expressionless, their moods heavy and their conversations sparse.<\/p>\n

Away from his gaze, the women become less guarded. Their voices remain soft, but they begin to speak cautiously, sharing their stories.<\/p>\n

Among them is Abdulia Mile, 68, who has lived in exile for nearly five years.<\/p>\n

She has eight children. Her own son accused her after his uncle was diagnosed with a stomach ulcer.<\/p>\n

At first, she took refuge in her father\u2019s house, but her son kept coming, accusing her of witchcraft.<\/p>\n

\u201cI cried,\u201d Mile says. Eventually, her father told her she must leave \u2014 her son brought her to Kpatinga.<\/p>\n

\u201cMy son regrets accusing me,\u201d she says quietly. \u201cI\u2019m not happy living here.\u201d She adds that her son now wants her to come home, \u201cbut my family won\u2019t accept me anymore.\u201d<\/p>\n

Like Mile and Anabiri, many women in the camps were accused by their own relatives. Others were accused by strangers.<\/p>\n

Fushina Dukorgu, a widow and mother of five, has lived in exile for six years in a remote camp on the outskirts of Gnani village.<\/p>\n

Her husband died when their youngest child was five. After the sudden death of her nephew, the village chief accused her of witchcraft.<\/p>\n

She was immediately expelled and now lives alone.<\/p>\n

Dukorgu sits quietly with other women outside their huts. Around 130 people live in the camp.<\/p>\n

There are no farms, and the only ways to earn food or money come from occasional work for local farmers.<\/p>\n

The women spend their days talking, resting, and sharing long hours together.<\/p>\n

Inside her small, windowless hut surrounded by tall grass, Dukorgu answers a phone call from her son \u2014 she hasn\u2019t seen him in more than two years.<\/p>\n

He studies at a university in Tamale, about three hours away by car.<\/p>\n

Distance and limited family resources make visits nearly impossible.<\/p>\n

Although she speaks with her children by phone, the conversations do little to ease the pain of separation.<\/p>\n

\u201cI\u2019m not happy because my children aren\u2019t with me… I just want to go home,\u201d she says.<\/p>\n

But returning home isn\u2019t an option \u2014 she fears the villagers might harm her.<\/p>\n

And while the camps lack walls or gates, most women do not feel free to leave.<\/p>\n

Many fear violence or believe that returning home would bring sickness, bad luck, or even death.<\/p>\n

\u201cThere are no physical barriers keeping the women from leaving, but the cultural and psychological ones run deep,\u201d says Azumah.<\/p>\n

\u201cThey are made to believe that if they leave the camp, the spirits will kill them.\u201d<\/p>\n

Loss of Livelihoods<\/b><\/p>\n

Life in the camps largely depends on farming and small trade, supported occasionally by NGOs and religious groups that provide food, healthcare, and reintegration aid whenever possible.<\/p>\n

Limanatu Adam, executive director of Songtaba Women\u2019s Rights Organization in northern Ghana, says one of the biggest challenges for women is getting enough food.<\/p>\n

\u201cMost women flee here or are forced to come,\u201d she explains.<\/p>\n

\u201cOnce they arrive, they lose all sources of income.\u201d<\/p>\n

Most women accused of witchcraft are over sixty and childless, but in some cases, they live with children or grandchildren who also face social stigma \u2014 as many believe that witchcraft is transferable, she notes.<\/p>\n

John Azumah adds that these children become trapped in the same cycle of poverty and shame.<\/p>\n

Over the years, reports have surfaced of exploitation and abuse.<\/p>\n

Because the camps are informal and women rely on local farmers or villagers for food, they are vulnerable to mistreatment, says Azumah.<\/p>\n

\u201cAbuse in the camps is rampant,\u201d he says, citing unpaid labor, sexual exploitation, and forced child marriage.<\/p>\n

Hope of Return<\/b><\/p>\n

At Gambaga, Reverend Gladys Mahama moves easily through the camp, greeting women by name and exchanging warm smiles.<\/p>\n

\u201cWe are here every morning,\u201d she says, as an elderly woman approaches her with a gentle smile and outstretched hand.<\/p>\n

Nearby, women stop pumping water to greet her.<\/p>\n

Unlike other camps marked by tension between residents and managers, Gambaga stands as a more positive example.<\/p>\n

Its central location near the village means greater community acceptance and easier family visits.<\/p>\n

\u201cLife here isn\u2019t easy,\u201d says Mahama.<\/p>\n

\u201cIt\u2019s not the best shelter, but it\u2019s somewhat better. When a new woman arrives, others cry all week because of the torture and pain she\u2019s endured.\u201d<\/p>\n

Her church offers counseling sessions to help women process trauma.<\/p>\n

Their classes and gatherings, often involving singing and dancing, provide moments of relief.<\/p>\n

In some cases, the Presbyterian Church and NGOs actively support reintegration programs.<\/p>\n

\u201cWe work hard on reintegration,\u201d says Mahama.<\/p>\n

\u201cNow, some women visit their families and come back, and relatives also come here to see them.\u201d<\/p>\n

For others, returning home isn\u2019t an option; families refuse to visit or accept them.<\/p>\n

\u201cSometimes, because of humiliation and trauma, when we ask if they want to go back, they simply say: no,\u201d Mahama explains.<\/p>\n

Still, a few stories of return bring hope.<\/p>\n

Ama Samani, a mother of eight in her fifties, found a new chance at life through reintegration. \u201cI wanted to die because the separation was unbearable,\u201d she recalls.<\/p>\n

Once known for her hard work, she was accused by her niece of causing a mysterious illness. A traditional ritual found her \u201cguilty\u201d of witchcraft.<\/p>\n

With no one to defend her and rejected by her husband, she spent four years isolated in Gambaga, occasionally visited by her children.<\/p>\n

In April this year, thanks to her children\u2019s persistence, church mediation, local human rights advocates, and financial aid, she finally moved to a nearby village where her extended family lives.<\/p>\n

\u201cLife is still hard, but I\u2019m happy to be with my children,\u201d she says.<\/p>\n

She dreams of starting a soap-making business, a skill she learned in Gambaga.<\/p>\n

Another former resident, Akoloboka, was also reintegrated before her death last year.<\/p>\n

When her photo is shown to the women at Gambaga, they smile fondly, recalling her as a hardworking woman who carried water, collected firewood, and performed the daily chores that defined her life in exile.<\/p>\n

Such rare but powerful stories remind the women that returning home is possible.<\/p>\n

Once a Witch, Always a Witch<\/b><\/p>\n

Reintegration is often costly and complicated.<\/p>\n

First, both the family and the community must agree to accept the woman back \u2014 a step that rarely happens.<\/p>\n

If they do, the woman must undergo a traditional ritual performed by a local priest to \u201cforgive\u201d her supposed powers.<\/p>\n

The ritual includes an animal sacrifice and fees to the priest, often exceeding 1,000 Ghanaian cedis (around $90 USD).<\/p>\n

Some women could safely return home but cannot afford the cost, explains John Azumah.<\/p>\n

Sometimes, NGOs help cover these expenses, but even after the ritual, families and communities still refuse to accept the women back.<\/p>\n

\u201cMost communities don\u2019t believe in exorcism,\u201d says Azumah. \u201cThey believe that once you\u2019re a witch, you\u2019ll always be a witch. They believe in diagnosis, not in healing.\u201d Nevertheless, efforts to break this cycle are increasing.<\/p>\n

Reverend Gladys Mahama\u2019s church has helped five women reintegrate into their communities this year, while NGOs and women\u2019s rights organizations have supported hundreds more over the past fifteen years.<\/p>\n

The Struggle for Change<\/b><\/p>\n

In March 2025, the Ghanaian Parliament reopened debate on the Anti-Witchcraft Bill.<\/p>\n

If passed, it would criminalize witchcraft accusations and allow police and social workers to intervene.<\/p>\n

It would also establish reintegration programs to support survivors returning to society.<\/p>\n

The law had previously been approved in 2023, but the former president refused to sign it.<\/p>\n

Activists describe the bill as a critical opportunity for change, yet challenges remain.<\/p>\n

Belief in witchcraft is deeply rooted, and stigma cannot be erased by legislation alone.<\/p>\n

Police resources are limited in rural areas, and exiled women face an uncertain future.<\/p>\n

Even if the law takes effect, many still ask: \u201cWhere will we go?\u201d In the camps, women are slowly advocating for change and fighting stigma.<\/p>\n

During Mother\u2019s Day celebrations in May 2025, organized by Songtaba at the Gnani camp, one woman held up a sign reading: \u201cBeing old is not a crime… Stop targeting elderly women!\u201d<\/p>\n

Meanwhile, in Gambaga, the camp\u2019s oldest resident, Anabiri, has struggled with mental health issues since 2010, says Mahama.<\/p>\n

She has received medical care and medication that improved her condition, yet she rarely speaks, wandering silently through the settlement.<\/p>\n

As Ghana moves toward enacting a law banning witchcraft accusations, most exiled women continue their lives in quiet resilience.<\/p>\n

But even if change comes, it will likely arrive too late for Anabiri.<\/p>\n

after more than four decades of exile, the octogenarian is expected to spend her remaining days in her hut on the outskirts of Gambaga.<\/p>\n

The belief in witchcraft is deeply ingrained in Ghanaian culture, affecting both rural and urban communities. Women, particularly the elderly or vulnerable, are often the targets of accusations, leading to their exile in witch camps. These camps serve as a refuge from violence but also perpetuate social stigma, making reintegration into society challenging for many women.<\/p>\n

Source: Al Jazeera<\/b><\/p>\n

Find more news and analyses on Africa<\/span> on the Africa Press<\/span> website<\/p>\n","protected":false},"excerpt":{"rendered":"

Claire Thomas What You Need to Know In Ghana, women accused of witchcraft are often exiled to witch camps, facing social stigma and isolation. These camps, such as Gambaga, provide refuge but also highlight deep-rooted beliefs in sorcery. Many women, like 85-year-old Anabiri, have lived in these camps for decades, struggling for acceptance and a […]<\/p>\n","protected":false},"author":84,"featured_media":2813,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[38],"tags":[120,262,539,538,536,537],"class_list":{"0":"post-2814","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-culture-and-art","8":"tag-africa","9":"tag-ghana","10":"tag-social-stigma","11":"tag-sorcery-accusations","12":"tag-witch-camps","13":"tag-womens-rights"},"yoast_head":"\nGhanaian Women Exiled to Witch Camps - Africa Press English<\/title>\n<meta name=\"description\" content=\"Explore the lives of women in Ghana's witch camps, facing stigma and seeking hope for reintegration into society.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ghanaian Women Exiled to Witch Camps\" \/>\n<meta property=\"og:description\" content=\"Explore the lives of women in Ghana's witch camps, facing stigma and seeking hope for reintegration into society.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps\" \/>\n<meta property=\"og:site_name\" content=\"Africa Press English\" \/>\n<meta property=\"article:published_time\" content=\"2025-11-28T05:14:16+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-11-28T15:26:28+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/static.africa-press.net\/africa-home\/sites\/69\/2025\/11\/sm_1764343325.719513.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1366\" \/>\n\t<meta property=\"og:image:height\" content=\"768\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"cfeditoren\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"cfeditoren\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"12 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#article\",\"isPartOf\":{\"@id\":\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps\"},\"author\":{\"name\":\"cfeditoren\",\"@id\":\"https:\/\/www.africa-press.net\/en\/#\/schema\/person\/068c7ab4e9634ae78ec5d54ec46598bb\"},\"headline\":\"Ghanaian Women Exiled to Witch Camps\",\"datePublished\":\"2025-11-28T05:14:16+00:00\",\"dateModified\":\"2025-11-28T15:26:28+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps\"},\"wordCount\":2340,\"commentCount\":0,\"image\":{\"@id\":\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#primaryimage\"},\"thumbnailUrl\":\"https:\/\/static.africa-press.net\/africa-home\/sites\/69\/2025\/11\/sm_1764343325.719513.jpg\",\"keywords\":[\"Africa\",\"Ghana\",\"social stigma\",\"sorcery accusations\",\"witch camps\",\"women's rights\"],\"articleSection\":[\"Culture and Art\"],\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps\",\"url\":\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps\",\"name\":\"Ghanaian Women Exiled to Witch Camps - Africa Press English\",\"isPartOf\":{\"@id\":\"https:\/\/www.africa-press.net\/en\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#primaryimage\"},\"image\":{\"@id\":\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#primaryimage\"},\"thumbnailUrl\":\"https:\/\/static.africa-press.net\/africa-home\/sites\/69\/2025\/11\/sm_1764343325.719513.jpg\",\"datePublished\":\"2025-11-28T05:14:16+00:00\",\"dateModified\":\"2025-11-28T15:26:28+00:00\",\"author\":{\"@id\":\"https:\/\/www.africa-press.net\/en\/#\/schema\/person\/068c7ab4e9634ae78ec5d54ec46598bb\"},\"description\":\"Explore the lives of women in Ghana's witch camps, facing stigma and seeking hope for reintegration into society.\",\"breadcrumb\":{\"@id\":\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#primaryimage\",\"url\":\"https:\/\/static.africa-press.net\/africa-home\/sites\/69\/2025\/11\/sm_1764343325.719513.jpg\",\"contentUrl\":\"https:\/\/static.africa-press.net\/africa-home\/sites\/69\/2025\/11\/sm_1764343325.719513.jpg\",\"width\":1366,\"height\":768,\"caption\":\"Ghanaian Women Exiled to Witch Camps\"},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/www.africa-press.net\/en\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Ghanaian Women Exiled to Witch Camps\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/www.africa-press.net\/en\/#website\",\"url\":\"https:\/\/www.africa-press.net\/en\/\",\"name\":\"Africa Press English\",\"description\":\"\u0623\u0648\u0644 \u0645\u0648\u0642\u0639 \u0625\u0641\u0631\u064a\u0642\u064a \u064a\u0643\u062a\u0628 \u0628\u0644\u063a\u0629 \u0628\u0644\u062f\u0627\u0646\u0647\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/www.africa-press.net\/en\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"en-US\"},{\"@type\":\"Person\",\"@id\":\"https:\/\/www.africa-press.net\/en\/#\/schema\/person\/068c7ab4e9634ae78ec5d54ec46598bb\",\"name\":\"cfeditoren\"}]}<\/script>\n<!-- \/ Yoast SEO Premium plugin. -->","yoast_head_json":{"title":"Ghanaian Women Exiled to Witch Camps - Africa Press English","description":"Explore the lives of women in Ghana's witch camps, facing stigma and seeking hope for reintegration into society.","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps","og_locale":"en_US","og_type":"article","og_title":"Ghanaian Women Exiled to Witch Camps","og_description":"Explore the lives of women in Ghana's witch camps, facing stigma and seeking hope for reintegration into society.","og_url":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps","og_site_name":"Africa Press English","article_published_time":"2025-11-28T05:14:16+00:00","article_modified_time":"2025-11-28T15:26:28+00:00","og_image":[{"width":1366,"height":768,"url":"https:\/\/static.africa-press.net\/africa-home\/sites\/69\/2025\/11\/sm_1764343325.719513.jpg","type":"image\/jpeg"}],"author":"cfeditoren","twitter_card":"summary_large_image","twitter_misc":{"Written by":"cfeditoren","Est. reading time":"12 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#article","isPartOf":{"@id":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps"},"author":{"name":"cfeditoren","@id":"https:\/\/www.africa-press.net\/en\/#\/schema\/person\/068c7ab4e9634ae78ec5d54ec46598bb"},"headline":"Ghanaian Women Exiled to Witch Camps","datePublished":"2025-11-28T05:14:16+00:00","dateModified":"2025-11-28T15:26:28+00:00","mainEntityOfPage":{"@id":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps"},"wordCount":2340,"commentCount":0,"image":{"@id":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#primaryimage"},"thumbnailUrl":"https:\/\/static.africa-press.net\/africa-home\/sites\/69\/2025\/11\/sm_1764343325.719513.jpg","keywords":["Africa","Ghana","social stigma","sorcery accusations","witch camps","women's rights"],"articleSection":["Culture and Art"],"inLanguage":"en-US","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#respond"]}]},{"@type":"WebPage","@id":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps","url":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps","name":"Ghanaian Women Exiled to Witch Camps - Africa Press English","isPartOf":{"@id":"https:\/\/www.africa-press.net\/en\/#website"},"primaryImageOfPage":{"@id":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#primaryimage"},"image":{"@id":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#primaryimage"},"thumbnailUrl":"https:\/\/static.africa-press.net\/africa-home\/sites\/69\/2025\/11\/sm_1764343325.719513.jpg","datePublished":"2025-11-28T05:14:16+00:00","dateModified":"2025-11-28T15:26:28+00:00","author":{"@id":"https:\/\/www.africa-press.net\/en\/#\/schema\/person\/068c7ab4e9634ae78ec5d54ec46598bb"},"description":"Explore the lives of women in Ghana's witch camps, facing stigma and seeking hope for reintegration into society.","breadcrumb":{"@id":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#primaryimage","url":"https:\/\/static.africa-press.net\/africa-home\/sites\/69\/2025\/11\/sm_1764343325.719513.jpg","contentUrl":"https:\/\/static.africa-press.net\/africa-home\/sites\/69\/2025\/11\/sm_1764343325.719513.jpg","width":1366,"height":768,"caption":"Ghanaian Women Exiled to Witch Camps"},{"@type":"BreadcrumbList","@id":"https:\/\/www.africa-press.net\/en\/culture-and-art\/ghanaian-women-exiled-to-witch-camps#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/www.africa-press.net\/en\/"},{"@type":"ListItem","position":2,"name":"Ghanaian Women Exiled to Witch Camps"}]},{"@type":"WebSite","@id":"https:\/\/www.africa-press.net\/en\/#website","url":"https:\/\/www.africa-press.net\/en\/","name":"Africa Press English","description":"\u0623\u0648\u0644 \u0645\u0648\u0642\u0639 \u0625\u0641\u0631\u064a\u0642\u064a \u064a\u0643\u062a\u0628 \u0628\u0644\u063a\u0629 \u0628\u0644\u062f\u0627\u0646\u0647","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/www.africa-press.net\/en\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"en-US"},{"@type":"Person","@id":"https:\/\/www.africa-press.net\/en\/#\/schema\/person\/068c7ab4e9634ae78ec5d54ec46598bb","name":"cfeditoren"}]}},"_links":{"self":[{"href":"https:\/\/www.africa-press.net\/en\/wp-json\/wp\/v2\/posts\/2814","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.africa-press.net\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.africa-press.net\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.africa-press.net\/en\/wp-json\/wp\/v2\/users\/84"}],"replies":[{"embeddable":true,"href":"https:\/\/www.africa-press.net\/en\/wp-json\/wp\/v2\/comments?post=2814"}],"version-history":[{"count":0,"href":"https:\/\/www.africa-press.net\/en\/wp-json\/wp\/v2\/posts\/2814\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.africa-press.net\/en\/wp-json\/wp\/v2\/media\/2813"}],"wp:attachment":[{"href":"https:\/\/www.africa-press.net\/en\/wp-json\/wp\/v2\/media?parent=2814"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.africa-press.net\/en\/wp-json\/wp\/v2\/categories?post=2814"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.africa-press.net\/en\/wp-json\/wp\/v2\/tags?post=2814"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}