Shared local epistemologies shape the strategies for mitigating witchcraft-related conflicts in rural communities and the larger society. Many Ghanaians believe, based on their lived experience, that witches exist. Witchcraft activities are believed to be invisible to the ordinary eye, but this does not mean that spiritual experts cannot accurately identify such activities nor that accusers cannot supply evidence of witchcraft attacks. They do not prove beyond a reasonable doubt because judges consider their means of diagnosing witchcraft, which is in the realm of spirits like witchcraft itself, as irrational. When law enforcement agencies dismiss witchcraft beliefs as irrational, they deny accusers the opportunity to prove their claims through locally shared views. The sheer neglect of genuine spiritual concerns might cause ordinary rural dwellers to take the law into their own hands to punish witches for the perceived pain witches cause in society. This practice is also an ontological injustice towards African worldviews, which allows for a linkage between the visible and the invisible. Based on two years of ethnographic studies of witchcraft-related dispute mitigation strategies in Northern Ghana, I have argued that the rational-legal approaches of modern institutions are inadequate in curbing the menace of witchcraft accusations in Ghana and will remain so if they continue to emphasize the individual rights of the accused and ignore the concerns of ordinary Ghanaian and shared knowledge of witchcraft. This paper calls on anthropologists and other social scientists, especially scholars from the majority world, to reflect on our subscription to an oversubscribed but limited notion of reality