Cultural rights versus human rights: A critical analysis of the trokosi practice in Ghana and the role of civil society

Asomah, Joseph Yaw

doi:10.17159/1996-2096/2015/v15n1a6

Cited by 60 publications

(12 citation statements)

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“…Because of its international legal recognition, human rights are defined by various authors [4,[25][26][27] as universal rights which emerged as an ideal from legal imperatives as reflected in various declarations, conventions, and treaties leading to a universal culture of human rights. International human rights law, although existing beyond the determination of specific societies [2], essentially serve as individual legal entitlements primarily against all States and State entities.…”

Section: The Legal Dimension Of Human Rightsmentioning

confidence: 99%

Humans: The Biggest Barrier to Realising Human Rights - A South African Perspective

Serfontein¹

2020

Education, Human Rights and Peace in Sustainable Development

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In demarcating the law, human rights, and human behaviour, the objective is to explore the tension between safeguarding human rights and promoting individual autonomy. While international human rights law signifies the potential of creating dignified life experiences, the behaviour of humans, and, specifically, of those in government incited my focus on the effect of human behaviour on the realizsation of human rights. By studying human rights through a philosophical lens, a (a) conceptual clarification of human rights is provided, (b) the most prominent human rights are identified, (c) general and specific justifications of human rights discussed, and (d) the normative implications of human right claims explored. Focus is placed on South Africa although the value and potential generalisation generalization of the data for evaluating the effectiveness of human rights in achieving their social goal globally, are acknowledged. Reviewing literature, an overview is provided of the law and human rights; the different dimensions of human rights; and human behaviour. Persistent human rights violations, albeit legal protection, are delineated and the significant role played by human behaviour during such violations are highlighted. Given that human behaviour is influenced by various ethical, social, and legal principles, governments are urged to be mindful of the well-being of the humans they are ethically and legally obliged to serve.

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Section: The Legal Dimension Of Human Rightsmentioning

confidence: 99%

Humans: The Biggest Barrier to Realising Human Rights - A South African Perspective

Serfontein¹

2020

Education, Human Rights and Peace in Sustainable Development

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“…(Aird, 2001). According to various estimates, there are over 5,000 trokosi slaves in Ghana alone, and in the other four countries where the practice continues, there are as many as 29,000 to 35,000 such slave girls (Asomah, 2015). Generally, priests do not see visitors unless they bring an offering.…”

Section: Trokosi: Slave To the Godsmentioning

confidence: 99%

“…Generally, priests do not see visitors unless they bring an offering. Shrine owners, to whom the priests are accountable, are elderly members of the clan or family who own the fetish shrine, and like the priests, they reap economic benefits from trokosi slavery (Asomah, 2015). For both groups, trokosi slaves are a very welcome windfall.…”

Section: Trokosi: Slave To the Godsmentioning

confidence: 99%

“…Niger is a predominantly Muslim country that allows polygamy because the Qur'an permits a Muslim man to have up to four wives, as long as he treats them equally (Lillie). Each wife after the first four is considered to be a Wahaya, or 'fifth wife' (Asomah, 2015). The fifth wife is the unofficial wife who acts as a slave to the first four wives and the husband (Asomah, 2015).…”

Section: Wahaya: the Fifth Wifementioning

confidence: 99%

“…Each wife after the first four is considered to be a Wahaya, or 'fifth wife' (Asomah, 2015). The fifth wife is the unofficial wife who acts as a slave to the first four wives and the husband (Asomah, 2015). These Wahaya are often young girls, usually between the ages of nine and 14, who are enslaved when their parents are sold into slavery (Lillie, 2013).…”

Section: Wahaya: the Fifth Wifementioning

confidence: 99%

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Tradition and Culture in Africa: Practices that Facilitate Trafficking of Women and Children

Msuya¹

2017

Dignity

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Many states in Africa have adopted legislative, administrative and institutional measures to combat trafficking in human beings. These measures include, among other things, the formulation and implementation of both national and regional action plans by African states to provide for comprehensive and coordinated interventions. Many African countries have also enacted an anti-trafficking legislation at the country level. Despite these measures, African women and children have been trafficked annually worldwide for purposes of forced labor, sexual exploitation, and domestic servitude. Additionally, women and children are trafficked within their countries from rural to urban areas. Misconception and abuse of African tradition and culture have been one of the underlying root causes of human trafficking. Cultural practices, such as forcing young girls into ritual servitude, Trokosi (slaves to the Gods), Wahaya (fifth wife), Ukuthwala (kidnapping girls for marriage), payments of dowry, male dominance, female genital cutting, witchcraft, and child marriage, perpetuate the crime of human trafficking. Some women and young girls in Africa, many of whom migrate from rural to urban areas, find themselves compelled by these cultural beliefs to leave their home and family. This crime has been taking place imperceptibly for a long time. More often than not, incidents have been reported, and charges such as statutory rape and kidnapping are filed against the perpetrators, without authorities knowing that they constitute the offense of trafficking. Although most African traditions and cultural practices are positive when they are distorted and abused, they perpetuate serious problems like trafficking.

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Cultural Practices as Sites of Trauma and Empathic Distress in Like Cotton Twines (2016) and Grass between my Lips (2008)

Lotsu

2020

Palgrave Macmillan Memory Studies

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Cultural rights versus human rights: A critical analysis of the trokosi practice in Ghana and the role of civil society

Abstract: Summary In this article, I examine critically the culture versus human rights debate, and the crucial role and tactics of civil society organisations

Cited by 60 publications

References 0 publications

Humans: The Biggest Barrier to Realising Human Rights - A South African Perspective

Humans: The Biggest Barrier to Realising Human Rights - A South African Perspective

Tradition and Culture in Africa: Practices that Facilitate Trafficking of Women and Children

Cultural Practices as Sites of Trauma and Empathic Distress in Like Cotton Twines (2016) and Grass between my Lips (2008)

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