IntroductionConsistent with international promulgation on the criminalization of filicide, Ghana’s Children’s Act 1998 (560) and the Criminal Justice Act criminalizes any form of torture against children. Yet, perpetrators of filicide in Ghana may go unpunished due to the beliefs in cultural norms that justify filicide acts. The cultural narratives of filicide can impede on the application and effectiveness of the laws of filicide.MethodThe study employed a vignette approach to explore the views of 19 adults, who were parents between 69 years of age and 30 years of age, in rural and urban Ghana on the laws of filicide in Ghana and filicide intervention measures. The interviewees were provided with narratives on two different vignettes (developed based on real life cases), followed by semi-structured questions to probe the narratives. The interviews were analyzed following Fraser’s narrative thematic analysis procedure.ResultsThe study identifies the association between cultural beliefs and the communities’ understanding of the concept of filicide. Though community members are aware of the criminalization of filicide acts, the majority of them were not informed about the laws against filicide in Ghana. Addressing filicide cases within the community was the most preferred option for the participants, as they believe that some children, termed “spirit children” (SC), deserve to be killed. Resorting to spiritual intervention from concoction men emerged as the normative pathway to obtain community approval for filicide. Police interventions were considered necessary in non-spiritual related filicides. Community members were only prepared to cooperate with the law in filicide cases if the filicide act has no connection with spirituality.ConclusionThe study adds to understanding of the concept of filicide outside western societies. The importance of intensive community campaigns against filicide acts, and norms that support filicide acts, has relevance for all counties.

Theories on collective efficacy and social support suggest that indigenous values that support collective practices and sanction community obligations to childcare would be protective against child neglect. Likewise, new qualitative findings show that collective values are stronger in rural areas than in urban. This study tested the claims that the value of Ubuntu, which is a symbolic cultural value of ‘being for others’, will be protective against the likelihood of neglect; this relationship will be stronger in rural compared with urban communities in Ghana. Using data obtained from a nationally representative sample of 1100 mothers (from 22 communities) in Ghana, we tested the claims using fixed effects logistic regression. The Ubuntu norms were significantly endorsed in rural communities compared with the urban. The overall model showed that higher levels of Ubuntu are associated with lower odds of child neglect (OR .47, [.29, .76] p < 0.05), and the relationship remained significant only in the rural sample (OR .13, [.06, .31] p < 0.001). Similar evidence was recorded for the Ubuntu norms of community care and compassion. The results suggest that child protection in rural Ghana can be fruitful when interventions are developed to boost the value of Ubuntu and the norms of collective childcare.