It is the dream of every child to live life to the fullest, but some children may miss this full life because of the predicament which they find themselves. It is the policy of Ghana Government to make basic education free and compulsory for every Ghanaian child of school going age but this does not seem to apply to some categories of children. Again, the UN Convention on the Rights of the Child states that every child has a right to decent education but some children seem to have fallen out of the loop of this basic right. Moreover, Millennium Development Goal 2 aims at achieving universal primary education but this goal may never be attained if nothing is done for some children. Indeed policies, privileges, rights and goals on children seem to only work depending on where a child finds him/her self. Those unfortunate to find themselves in certain conditions are not covered. Indeed, one unfortunate child is ten year old Muanla Bubunte who lives with her grandmother in Tindang village. She has lived for the past three years with her 90 year old granny, Bayelnang Poangye in their two room cottage in the middle of the village. Bayelnang comes from Saagong village but came to live in Tindang about nine years ago because of “poverty”. Their cottage itself is nothing to write home about because it comprises two small huts made of mud and roofed with thatch; very symptomatic of absolute poor people. Muanla does not go to school, although she is of school going age and so her right to education is denied. “I would like to go to school just like other children do but I don’t have the opportunity. I want to go to school so that I can help myself in future. If I go to school, I would achieve my dream of becoming a nurse one day”, she says. According to Muanla’s granny, Bayelnang, she needs Muanla at home to help with the household chores and to go to the farm to get some food because she has not got the strength to take care of herself. She adds that, even if she has the strength to take care of herself, she still does not have the money to put her grand daughter in school. This is confirmed by Muanla who declares that “when I wake up every morning, the first thing I do is to go and fetch some water for the house. After that I prepare to go to the farm. Sometimes I have to travel for as far as two or three miles on foot to get to a farm. On the farm, I help the owners of the farm to harvest their crops or weed their crops in return for food or money. If I don’t do this, my grand mother and I will starve”. On the idea of letting her grand daughter go to school, Bayelnang reveals that she is more than willing to let Muanla go to school because if she goes to school she will learn how to read and write so that she can identify the prices of items. This will prevent them from being cheated. Another child who finds himself in a similar situation as Muanla is six year old Nilignatab Nasaam. He lives in Tindang with his father, Mwanyindo, mother, Pichaan, two brothers Konja (10 years) and Bidangma (8 years) and sister Bindinte (12 years). Unlike Muanla, Nilignatab is fortunate to be in school along with his two brothers but his sister is so unlucky as not to be in school. According to their father, Bidinte is not in school because she needs to help her mum, who is old and not strong, at home. However, Bidinte discloses that “I want to go to school like my two brothers. I also want to learn how to read and write”. Unlike his senior brothers who are able to attend Gnani Primary school, located a little farther from Tindang community, Nilignatab is compelled as a result of distance, to attend Tindang nursery school which is located within Tindang community. He can not go to school in Gnani because he is too young to travel the distance. Whereas Gnani primary school is well endowed in terms of infrastructure and human resources (teachers), Tindang nursery school is a sorry state. “I wish my school was as nice as the school in Gnani”, says Nilignatab, “then I would be happy to attend school every day”. His school does not deserve to be called a school at all. It is more of a death trap than a school building because the thatched roof has a gaping hole in it. As a result, the children do not go to school when ever it rains. It is a one class room space surrounded with savanna mat and which shelters about 96 children, comprising 59 boys and 37 girls. It is absolutely against the rights of these little children to be crammed into such a ram shackled shelter for a class room. In Tindang itself, there are about 201 children of school going age, of which 85 are boys and 116 are girls. About 40 percent of the children in Tindang are not in school and majority of them are girls. Again, about 80 percent of the children in school are boys and the remining number are girls. Additionally, about 30 percent of the children in school attend school in Gnani and 70 percent attend Tindang nursery school. It is no surprise that these interesting statistics emerge from Tindang community. It is a community located within the larger community of Gnani, which has a total population of about 4010 within about 550 households. Tindang itself has a population of about 1198 people within over 120 households. The staple food of the people is Tuo Zaafi (a local maize meal) and their main occupation is peasant farming. The major ethnic groups in Tindang are the Dagombas and Konkombas. Majority of the inhabitants in Tindang are women and children and most of the women are aged above 50. Out of a female population of about 821, about 300 are aged above 50. Moreover, most of these older women have no surviving spouse. The community itself is referred to as Tindang Witches Village but ideally it should be referred to as Tindang old women’s Home/community. Because of the name attached to the village, the inhabitants face a lot of stigmatization, humiliation, segregation, indignity, isolation and vulnerability. Women, aged between 50 and 65 who have no surviving spouse are usually accused of having ‘witchcraft’ and excommunicated to a village such as Tindang to be ‘cleansed’ of their supposed witchcraft. Thus they are treated as outcasts along with all those who associate with them including their grand children. A large majority of these unfortunate widows live in compound houses comprising two small huts built with mud and roofed with thatch. Their grand children, mostly girls, are sent by their relatives to live with them in order to serve them because of their frailty. As a result, very few of these children have the opportunity to attend school.