authorities hold considerable influence. As noted by authorities deal with all matters supposedly involving Erturk, ‘traditional supernatural (e.g. witchcraft). The State authorities are usually not in a position to resolve such matters.’ For many Ghanaians, witchcraft is a phenomenon that is taken for granted. As observed by Akrong, ‘in Ghanaian society generally, witchcraft is often associated with supernatural activities that are believed to bring about negative or evil consequences for individuals and However, there is also a strong understanding that witchcraft can be utilised in a families.’ benevolent way, enhancing a ability to be able to perform remarkable accomplishments. This view is often attributed to person’s the Western world, in particular scientific developments, thus, acquiring the name of Thus, in Ghana, ‘white man’s witchcraft.’ the witchcraft spirit is neutral and can be manipulated by the will and character of the person utilising it, either for good or evil intentions. However, as Dovlo explains, when witchcraft is seen as good, it is associated with men, whilst the evil ‘traditionally, use of witchcraft is associated with women.’ Ghanaian folklore specifies that the spirit of witchcraft is kept in earthenware containing blood and leaves the body at night, entering into the spiritual realm of the witches. Witches are generally understood to operate in groups of between ten and twenty under the guide of a lead witch, meeting in remote and inaccessible areas, to which they travel under the guise of an animal, such as an owl or snake. Within Ghanaian folklore, witchcraft is feminine and the witchcraft spirit be acquired in a variety of different ways. As observed by Akrong, It can be transmitted to a child at birth, or from a mother who is a witch. However, even a mother who is not a witch can still transfer witchcraft to a child if she is contaminated unwittingly by the witchcraft substance that is left behind after witches have bathed in a river. The witchcraft spirit can also be acquired through gifts, or may be purchased from a wizard. Yet, it is the belief in Ghana that the witchcraft spirit can only function amongst blood relations, thus, highlighting the prevalence of witchcraft accusations within the family. In Ghanaian society, a traditional role in society is often rigid, woman’s
authorities hold considerable influence. As noted by Erturk, ‘traditional authorities deal with all matters supposedly involving supernatural (e.g. witchcraft). The State authorities are usually not in a position to resolve such matters.’ For many Ghanaians, witchcraft is a phenomenon that is taken for granted. As observed by Akrong, ‘in Ghanaian society generally, witchcraft is often associated with supernatural activities that are believed to bring about negative or evil consequences for individuals and families.’ However, there is also a strong understanding that witchcraft can be utilised in a benevolent way, enhancing a person’s ability to be able to perform remarkable accomplishments. This view is often attributed to the Western world, in particular scientific developments, thus, acquiring the name of ‘white man’s witchcraft.’ Thus, in Ghana, the witchcraft spirit is neutral and can be manipulated by the will and character of the person utilising it, either for good or evil intentions. However, as Dovlo explains, ‘traditionally, when witchcraft is seen as good, it is associated with men, whilst the evil use of witchcraft is associated with women.’ Ghanaian folklore specifies that the spirit of witchcraft is kept in earthenware containing blood and leaves the body at night, entering into the spiritual realm of the witches. Witches are generally understood to operate in groups of between ten and twenty under the guide of a lead witch, meeting in remote and inaccessible areas, to which they travel under the guise of an animal, such as an owl or snake. Within Ghanaian folklore, witchcraft is feminine and the witchcraft spirit be acquired in a variety of different ways. As observed by Akrong, It can be transmitted to a child at birth, or from a mother who is a witch. However, even a mother who is not a witch can still transfer witchcraft to a child if she is contaminated unwittingly by the witchcraft substance that is left behind after witches have bathed in a river. The witchcraft spirit can also be acquired through gifts, or may be purchased from a wizard. Yet, it is the belief in Ghana that the witchcraft spirit can only function amongst blood relations, thus, highlighting the prevalence of witchcraft accusations within the family. In Ghanaian society, a woman’s traditional role in society is often rigid,
PHD_whole_Amendments_post_viva_2016_.docx