Alhassan Abdullah1, Ebenezer Cudjoe2, Margarita Frederico3, Lucy P Jordan4, Marcus Y L Chiu5, Edward Asamoah6, Clifton R Emery7. 1. Department of Social Work and Social Administration, The University of Hong Kong, HKU Centennial Campus, Hong Kong; Department of Sociology, Haverford College, Haverford, PA, USA. Electronic address: aalhassa@connect.hku.hk. 2. Department of Social and Behavioural Sciences, City University of Hong Kong, Hong Kong. Electronic address: ecudjoe3-c@my.cityu.edu.hk. 3. Department of Occupational Therapy and Social Work and Social Policy, School of Allied Health, Human Services and Sport, College of Science, Health and Engineering La Trobe University, Bundoora 3086, Australia. Electronic address: M.Frederico@latrobe.edu.au. 4. Department of Social Work and Social Administration, The University of Hong Kong, HKU Centennial Campus, Hong Kong. Electronic address: jordanlp@hku.hk. 5. School of Health & Wellbeing, University of Bolton, UK. Electronic address: mylchiu@cityu.edu.hk. 6. Department of Sociology and Social Work, Kwame Nkrumah University of Science and Technology, Ghana. 7. Department of Social Work and Social Administration, The University of Hong Kong, HKU Centennial Campus, Hong Kong. Electronic address: cemery@hku.hk.
Abstract
BACKGROUND: Contrary to evidence from the Western literature, cases of filicide in Ghana are mostly unreported because they are rooted in cultural practices and hidden from the general public. OBJECTIVE: The purpose of this study was to explore the cultural context of filicide in a rural community. Particularly, to provide an understanding of the spirit child (SC) phenomenon, how the killing of a SC is performed and to provide a general understanding of filicide within a particular context. PARTICIPANTS AND SETTING: Four relatives of a family that engaged in a filicide incident took part in the study. The interviews were conducted in a rural community in Ghana where the incident occurred. METHODS: Short written narratives were used to explore the experiences and perceptions of relatives whose family engaged in filicide. RESULTS: Children with severe deformities are likely to be associated with matters of divinity which gives way for the conceptualization of the SC and its attendant filicide. The findings highlight the critical role of traditional healers in rural communities and the consequences of strong community beliefs and expectations that influence parents to commit filicide. CONCLUSION: The study provides directions for child protection workers to address the stigma parents face for having children with severe deformities and to provide education on child welfare legislation.
BACKGROUND: Contrary to evidence from the Western literature, cases of filicide in Ghana are mostly unreported because they are rooted in cultural practices and hidden from the general public. OBJECTIVE: The purpose of this study was to explore the cultural context of filicide in a rural community. Particularly, to provide an understanding of the spirit child (SC) phenomenon, how the killing of a SC is performed and to provide a general understanding of filicide within a particular context. PARTICIPANTS AND SETTING: Four relatives of a family that engaged in a filicide incident took part in the study. The interviews were conducted in a rural community in Ghana where the incident occurred. METHODS: Short written narratives were used to explore the experiences and perceptions of relatives whose family engaged in filicide. RESULTS: Children with severe deformities are likely to be associated with matters of divinity which gives way for the conceptualization of the SC and its attendant filicide. The findings highlight the critical role of traditional healers in rural communities and the consequences of strong community beliefs and expectations that influence parents to commit filicide. CONCLUSION: The study provides directions for child protection workers to address the stigma parents face for having children with severe deformities and to provide education on child welfare legislation.