Trokosi: The current state of ritual servitude in Ghana

I attended a workshop two days ago which was organised to disseminate details on a study of Trokosi practice in Ghana conducted by researchers from the University of Legon, Ghana. Tro means deity and kosi means slave or wife so Trokosi translates as slave or wife of the deity. The practice of Trokosi involves holding young girls in servitude to appease the deities whom their families have offended. The most useful parts of the workshop was the personal testimony of an ex Trokosi and the dissemination of research on the current state of the trokosi system in Ghana. I will share below Mercy’s testimony as given by her interpreter.

Mercy was 8 years old when she attended a festival with her parents. At the festival she kept approaching her parents, in particular her Mum who kept pushing her away. Other young people at the festival said to her ‘You are being taken to a place where you can’t see your parents anymore’ so Mercy hid in the bushes until nightfall and then ran back home. Her parents and grandparents were very angry when she returned and took her across the river where she was dressed up in beads. When she cried she was told ‘You don’t weep here’. At night she was given a mat to sleep on and in the morning woken up at dawn and given work to do. She was told that from now on this will be your job. Mercy’s job involved cleaning the shrine and surrounding areas. She was scared but had no choice but to do the work she had been assigned.

Early in the morning Mercy and the other Trokosis were lined up and taken to the farm. Mercy was young and did not know how to perform the labour that was required of her but failure to perform the duties would incur the wrath of the Togbe. The Trokosis did not get fed before going to the farm and they would have to scavenge for food, and sometimes crack palm kernels to eat. One of Mercy’s companions died at this time.

Mercy eventually had 4 children with the Togbe, there were no opportunities to see a doctor. The only medical remedies were infusions of herbs. There was no support for her and her children. Pepper was the main meal. There was no escape route, she tried unsuccessfully. She went home once but her grandfather bound her and brought her back to the shrine. This went on day after day until they were told they would be liberated.

Mercy has been given no reason as to why she had been taken to the shrine. After persistently asking she was told that her grandmother stole an ear ring from a Trokosi who had passed through her house and because she refused to confess, had been reported to two shrines. For retribution Mercy’s Aunt was taken to one shrine and her sister was taken to the other shrine. When her Aunt died Mercy was sent as a replacement.

The Trokosi system in practised in the Ewe and Dangme areas of South East Ghana and is believed to have originated in the 16th or 17th century. Some of the early reports include a report in 1919 by Daniel Nyagbledzi of Baitor Agbetikpo to the Colonial Secretary of Native Affairs calling for a ban on the practice. Some of the difficulties described by the researchers included the secrecy shrouding the practice, the fear of victims that the gods will punish and kill traitors who disclose information to outsiders and the complementary roles of the gods and the priests. Priests were in the most cases extremely reluctant to speak about the practice and would refer the researchers to the Afrikania Movement (an organisation supportive of the Trokosi practice).

The most disturbing detail is that although the Trokosi system, alongside all traditional and cultural practices that violate the constitution of Ghana was banned in 1998 the practice is still very much alive. In some cases the practice has moved ‘underground’. Some members of the communities involved do not see Trokosi as a Human Rights violation but as a traditional and reliable way of dispensing and maintaining social justice. The researchers estimated the number of victims to be roundabout 1400. To date no one has been arrested or persecuted in spite of the law banning the practice.

From 2002, AWDF has supported the Ative Vocational Centre, an organisation founded by ex Trokosis. Support has included training in income generation activities including bead-making and the building of a permanent structure for the centre which includes units for dressmaking, soap making and hairdressing

Nana Sekyiamah
Programme Officer
Fundraising & Communications