The Commission on Human Rights and Administrative Justice solicited the support of respected community leaders—Chiefs and Queen Mothers—to address the problem of Trokosi, a system whereby women and young girls (vestal virgins) are taken to and kept in a fetish shrine without their consent to atone for sins or crimes allegedly committed by one of their relatives. The community leaders were an integral part of the process of convincing the victims, perpetrators and the communities to voluntarily abandon the practice. The Trokosi slaves are subjected to a life of servitude by being required to meet the material and sexual needs of the fetish priests in these shrines. It is important to understand that in previous times Chiefs and Queen Mothers actually governed their communities. Chiefs and Queen Mothers continue to be highly respected leaders of their communities.
One of the most difficult human rights violations to eradicate is customary or traditional practices based on the deep seated beliefs of a people or community, particularly where there is a spiritual dimension to the practice. One such customary practice in Ghana is the Trokosi.
The Commission’s experience has shown that legislation outlawing the practice may not be very effective and in some cases, such as female genital cutting/mutilation, can result in driving the practice further underground. Lasting solutions depend upon education, renewal of the minds of all the persons involved or all who have an interest in the preservation of the practice and practical alternatives.
Important steps to implement the tactic of gaining support of locally respected leaders:
-- Research: extensive research was conducted to understand the underlying beliefs, superstitions and practices that maintain Trokosi in Ghana society.
-- Building relationships with local organizations: NGOs from the local communities where the practice of Trokosi was present were important partners.
-- Consultations and Open Forums: the Commission and local NGOs, who were members of the community and spoke the local language, set up meetings and open forums with the victims and the perpetrators—the fetish priests—of the practice. Everyone—the victims and perpetrators (fetish priests)—share their viewpoints.
-- Engaging local leaders: local leaders—Chiefs and Queen Mothers—were approached to support the effort.
-- Offering Alternatives: alternatives give space for transition. If change is too rapid people will likely revert to the practice within a short period of time. An alternative to human servitude was suggested—such as the offering of an animal instead of a woman or child. Rehabilitation for victims is also necessary—counseling services and reunification with family—and vocational training for livelihood.
-- Negotiating for release: locally respected leaders helped to negotiate the release of the women and children in bondage by applying pressure to fetish priests and providing a liberation ceremony to assure the beliefs and superstitions upholding the beliefs were addressed for the community.
-- Media assistance: liberation ceremonies were covered by the media in order to broaden the public education process. The public could see the support of the local leaders for ending the practice.
The Commission has the power to use the law for enforcement but this positive approach has resulted in approximately 2,500 people in Trokosi—sexual servitude—having gained their freedom. The majority of those who have been freed have maintained their liberation. In addition, there actually has been a change in the practices—such as fetish priests accepting animals instead of people.
This tactic provides insights into addressing the complex beliefs, superstitions and power structures that underlie accepted but harmful practices. This tactic can be useful to those who are seeking to transform or eradicate a wide variety of traditional, customary or other entrenched social practices that endanger or violate human rights—from female genital cutting/mutilation, rites of passage, domestic violence to sexual standards and practices that make HIV/AIDS a growing problem. In countries or situations where laws have been ineffective in making change possible, this tactic of engaging locally respected leaders who themselves can lead the way for communities to voluntarily adopt more healthy and respectful practices is well worth exploring.
Summary updated 2/14/03
