Spirit children

What it is

The term describes a cultural belief found primarily in Ghana regarding disabled infants. Families hold that these children are not human but rather malevolent spirits. They are thought to possess powers that cause crop failure, livestock death, or general village misfortune. The belief creates a severe social stigma around disability. Parents fear the child will destroy their home or family line. This view leads to extreme measures to remove the perceived threat from the community.

Where it comes from

The practice is rooted in rural communities with strong animistic beliefs. It is often linked to food insecurity and lack of modern childcare knowledge. Similar concepts exist across West Africa, including witch babies in Benin and mingi children in Tanzania. The belief persists where birth registration is low and legal protections are weak. Colonial and missionary history has influenced its decline through Christianization.

How it is done

Families consult a concoction man, a traditional healer. He prepares a tea using a root called bunbunlia and black medicine made from burned plants and shea butter. An elder woman administers this mixture to the child. If the child dies, the body is wrapped and buried in the bush. A ceremony is performed to send the spirit back. Some believe the spirit returns to the ancestors, while others think it must be destroyed to prevent recurrence.

Tools and materials

Healers use a sacred cup made from an animal horn called a dongo. The primary tool is a herbal concoction. Ingredients include the bunbunlia root and black medicine. The black medicine consists of various burned plant parts mixed with shea butter. These items are used to treat the child and facilitate the spirit's departure.

What it is for

The ritual aims to eliminate a source of perceived harm. Families seek to protect their crops, livestock, and household safety. It is also seen as a way to resolve spiritual impurity. The goal is to return the harmful spirit to the bush or ancestors. This action is intended to restore balance and stop further misfortune for the family and village.

Who does it

Concoction men are the primary practitioners. They are traditional healers sought by desperate families. Elder women in the family usually administer the treatment. Women are more likely than men to hold these witchcraft beliefs. The role involves preparing specific herbal mixtures and conducting burial ceremonies. Their status is tied to resolving community crises.

Peoples and places

The belief is most documented in Ghana, particularly among the Kassena-Nankana people. Variations exist in Benin, Ivory Coast, Mali, and Tanzania. Each region has its own name for the phenomenon. In Ghana, terms like chichuru and kinkiriko are used. The practice is more common in poor, rural areas. It reflects broader regional attitudes toward disability and spiritual causality.

What people believe

Animism underpins the belief system. Spirits are thought to enter wombs if women eat while walking or use unapproved house entrances. Stillbirths are seen as the same spirit returning. Mutilating the stillborn prevents its return. Spirit children are described as impulsive, wise, and mischievous. They are considered alien to human society and do not deserve a place among humans.

When it is done

Events occur at birth or when a child shows signs of illness. Refusal to eat may trigger the belief. The timing is linked to life crises rather than festivals. Birth registration delays allow the practice to continue. Legal reforms aim to register all births to prevent such outcomes.

How scholars and sceptics see it

Researchers note the link between poverty, food insecurity, and the belief. Studies show many deaths are natural causes, not intentional killings. Anthropologists view it as a response to stigma and lack of medical knowledge. Sceptics see it as a harmful superstition driven by fear. Scholars highlight the role of education in reducing the practice.

Compare and confuse

Similar beliefs exist globally, such as changelings in Europe. The mingi children of Tanzania share the core idea of a harmful infant. Witch babies in Benin represent a related concept. All involve blaming disability on supernatural forces. The Ghanaian term is distinct but part of a wider West African pattern.

Questions people ask about Spirit children

Good reading and sources

• Spirit Child: Ritual Killings in GhanaAl Jazeera, Article
• 'Spirit' children of Ghana | GhanaThe Guardian, Article

• Spirit children on WikipediaEncyclopedia
• Wikidata recordOpen data