Dissertations / Theses: 'Ghana – Religion'

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Ibrahim, Mohammad Saani. "The Tijāniyya order in Tamale, Ghana : its foundation, organization and role." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79777.

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The thesis explores the historical background, activities and organization of the Tijaniyya ṣufi order in the Tamale District of Ghana. After a survey of the history of Islam's penetration of sub-Saharan Africa, and the role of ṣufi orders in this process generally, the thesis looks at the founder of the Tijaniyya, Aḥmad al-Tijani (d. 1815 A.D.), his beliefs and the spread of these beliefs in the Dagbon area and, ultimately, the Tamale District. This is followed by an overview of the order's salient doctrines, and especially those teachings that are more or less unique to the Tamale region and that have awakened the ire of local Wahhabiyya members (Munchires). A look at the Tijaniyya local organizations and institutions comes next, which forms a backdrop to the discussion of the cross-section of the conflicts that have ensued between the order and its opponents in the Wahhabiyya movement. It will be seen that the Tijaniyya has had a considerable impact on the social fabric of the region, especially in terms of its ability to maintain the integrity of this fabric and its efforts at promoting non-violence between religious groups in the area. Our analysis concludes with a look at the series of reconciliation efforts made to find a lasting solution to the conflicts.

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Guedj, Pauline. "Le chemin du Sankofa : religion et identité "akan" aux Etats-Unis." Paris 10, 2006. http://www.theses.fr/2006PA100159.

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En 1965, un Afro-Américain visite, au Ghana, l’Akonedi Shrine de Larteh Kubease. Là, il est accueilli par la prêtresse du lieu qui effectue pour lui une divination lors de laquelle elle lui révèle la supposée identité de ses ancêtres esclaves, lui enseigne quelques rudiments du culte pratiqué au sanctuaire et le nomme «Chef des Akan d’Amérique». L’objectif de cette thèse est d’analyser la formation des réseaux transnationaux qui, depuis 1965, relient l’Akonedi Shrine à ses succursales américaines. Il s’agit d’étudier la manière dont la religion «akan» telle qu’elle est pratiquée dans le sanctuaire ghanéen a été adaptée par ses adeptes américains, intégrée à un nouveau champ religieux, devenant constitutive de revendications identitaires complexes
In 1965, during a trip to Africa, an African American visited the Akonedi Shrine of Larteh Kubease, Ghana. There, the priestess gave him a reading during which she told him the names of his enslaved ancestors, taught him elements of the religion practiced in the shrine and enstooled him as the “Chief of the Akan in America”. The aim of this dissertation is to study the formation of the transnational networks that, since 1965, are linking the Akonedi Shrine with various shrine houses in the United States and to analyze the way the “Akan” religion, as it is practiced in the Ghanaian sanctuary, has been adapted by American devotees, integrated into a new religious field and is today constitutive of complex identity constructions

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Jach, Regina. "Migration, Religion und Raum : ghanaische Kirchen in Accra, Kumasi und Hamburg in Prozessen von Kontinuität und Kulturwandel /." Münster : Lit, 2005. http://catalogue.bnf.fr/ark:/12148/cb399089713.

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Jones, Adam, and Anne-Sophie Arnold. "Berichte einer Exkursion nach Süd-Ghana." Universität Leipzig, 2003. https://ul.qucosa.de/id/qucosa%3A33561.

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This volume contains reports by six of the Leipzig students who took part in an excursion to southern Ghana in February-March 2002. In addition to reports based on stays in Abetifi, Amedzofe and Ho it includes an article on chiefs and development.
Dieser Band beinhaltet Berichte von sechs Leipziger Studenten, die an einer Exkursion nach Süd-Ghana (von Februar bis März 2002) teilgenommen haben. Zusätzlich zu den Berichten, die auf Aufenthalten in Abetifi, Amedzofe und Ho basieren, enthält der Band einen Artikel zu Chiefs und Entwicklung.

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Ofosuhene, Godwin Kwame. "The concept of God in the traditional religion of the Akan and Ewe ethnic groups compared the Bible /." Berlin : Viademica, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841159&prov=M&dok_var=1&dok_ext=htm.

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Mbillah, Charity Lamisi. "Prosperity gospel and adherent social mobility in Ghana." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8552/.

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In Ghana Neo-charismatic Churches are non-denominational mainly indigenously founded churches that propagate the Prosperity Gospel to their followers. Drawing on a symbolic interaction framework this study explores adherent (church member) perspectives on how they construct the link between the Prosperity Gospel and their own prosperity (social mobility). Symbolic interaction concepts of symbols, meanings and reflected appraisals are employed in the analysis. In all six symbolic categories: the mainstream, automatic, transcendent, pragmatic, founding father and member networks plus fifteen symbolic constructions arising from these categories are identified. These symbolic categories and constructions are employed in the meanings that adherents attribute to social mobility, the actions that they engage in and in the formation of their self-concepts through reflected appraisals. The analysis shows that these categories and constructions inform adherent attitudes and actions towards social mobility.

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Godwin, Ofosuhene Kwame. "The concept of God in the traditional religion of the Akan and Ewe ethnic groups compared the Bible." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841159&prov=M&dok_var=1&dok_ext=htm.

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Adjei, Korang Evans. "Regional Income differences in Ghana: the importance of socio-demography and ethnicity." Thesis, Umeå universitet, Institutionen för geografi och ekonomisk historia, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-79105.

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Following the increased attention income differences/inequality has gained within the area of economic geography and among policy-planning; this study seeks to explore and analyze the factors affecting income differences in the regions of Ghana. From the use of regional (10 regions) panel data for 1960, 1970, 1984 and 2000; the results show a direct link between socio-demographic factors and regional income differences/inequality and also the impact of ethnic and religious composition on regional income differences. It was identified that ethnicity and religious compositions have different impacts on regional income differences. Christians have positive effect on regional income due to their fairly representation in almost all the regions likewise the Akans, but have negative effect on regional income. And also high population density in a region reduces the mean regional income, similarly high concentration of population aged 60years and over reduces the regional income. Evidence from the results empirically conclude that regions with high share of aged population, Akans, Muslims and high population density have low regional income compared with regions with high share of Christians.

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Herko, Joel. "Religionsundervisning i en afrikansk kontext : en jämförelse av tre olika skolor i Accra, Ghana." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-604.

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I denna studie undersöker och analyserar jag religionsundervisningen i tre olika skolor i Ghanas huvudstad Accra. De tre skolorna har alla olika profiler, varav en är muslimsk, en är kristen och en saknar religiös profil eller är icke-konfessionell. De tre skolorna är således Islamic Educational Unit, Presbyterian Boys Secondary School samt University Primary School.

Studiens syfte är att jämföra hur religionsundervisningen ser ut och bedrivs i de olika skolorna, vilka olika religioner som presenteras i undervisningen och hur man ställer sig till olika aspekter av religionsundervisningen och religion i allmänhet, och hur ämnet är upplagt. Jag vill undersöka huruvida religionsundervisningen i de olika skolorna domineras av någon religion och ifall någon religion helt lämnas utanför. Detta är viktigt för att ge en bild av hur skolornas karaktär ser ut och hur man prioriterar i undervisningen. Undersökningen innebär en jämförelse mellan skolorna, vad som skiljer och vad som är likt i den undervisning som ges till ungdomar i några av Accras skolor. För att få den bästa och mest övergripande bilden av hur undervisningen ser ut, krävs en stor tonvikt på lärarna. Eftersom lärarna ger så stark prägel på undervisningen, behövs det även framhållas hur de personligen ser på religion i olika syften.

För att nå mina mål och syften, kommer jag att arbeta utifrån följande frågeställningar:

• Vilka böcker och vilken litteratur används i samband med undervisningen?

• Vilken syn har lärarna på religion som ett ämne i skolan?

• Vilken är lärarnas personliga syn på religion, och religionen i samhället?

• Vilka religioner presenteras i undervisningen?

The purpose of this study was to examine how religion as a subject in school is taught in three different schools in the capitol of Ghana, Accra. The schools have different religious profiles; Muslim, Christian and non-confessional. The aim is to present a view on the subject of religion that is taught in these different schools, what separates them and what is common to them.

The result was slightly surprising, because all the schools seemed more similar than different. That is not what you could expect from the beginning, but it has its reasons. In Ghana there is and always has been a strong freedom of worship, and they have never suffered from problems with religious disputes in modern times. Certainly that is because of the education that is given in the schools. Every student is taught about the three main religions in Ghana, and they learn about them in detail. The main difference between the three schools is that the Christian school has its own subject (Christian Religious Studies), and that the Muslim school has mandatory teaching in Arabic and Islam. Besides that, the similarities are much more visible than the differences. Much of that is because of the economic situation in the country, there are no options, and therefore the education is similar in most of the schools.

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Fareed-Hardy, Janice. "Implementing a contextual discipleship curriculum to impact biblical knowledge and application for women in a large church in Ghana." Thesis, Nyack College, Alliance Theological Seminary, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3629059.

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The purpose of writing Implementing A Contextual Discipleship Curriculum to Impact Biblical Knowledge and Application for Women in a Large Church in Ghana was to add to the body of knowledge concerning discipleship curricula for women in developing countries. Christianity is growing most rapidly in developing countries, and women play a pivotal role largely due to their influence on the children, the future generations. Yet there is a dearth of information on how to disciple the women in these areas. This project tested a 16-week contextual discipleship curriculum at Rhema Outreach Church in Ashaiman, Ghana, West Africa. The students were members of the Women's Ministry, and most of them were market women. The average class size was 50 women. The program was geared towards oral learners because some of the women were illiterate. The project centered around lessons in biblical knowledge, biblical leadership, and biblical financial awareness/stewardship. This project used mixed research methods, relying heavily on qualitative analyses with an embedded quantitative analysis. The data strongly suggested that a contextual curriculum can be effective in enhancing the discipleship knowledge and practices of women in developing countries. The results also demonstrated that discipleship among women in developing countries is a critical area that the global church needs to address.

Chapter 1 states the thesis and hypothesis as well as the rationale for the project, and the community and church context. The biblical, systematic, and ecclesiological/historical foundations of the project are also discussed.

Chapter 2 discusses literature related to the topic in the broad categories of discipleship, lessons learned from practitioners in the field, contextual theologians, and the voices of selected African female theologians.

Chapter 3 presents the research methodology used, the rationale for the methodology, and how it was applied at the Rhema Outreach Church in Ghana.

Chapter 4 presents the findings from the research instruments, including the voice of the women at Rhema Outreach Church. Some of their opinions differed from that of the researcher and peer reviewers.

Chapter 5 offers reasons for the disparities between the Rhema women's opinions and the findings of the qualitative and quantitative analyses. It also offers suggestions for future research in this area and implications of the project's findings for the larger Christian community.

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Parish, Jane Alexandra Easton. "Bodies and spaces : doubt, ambiguity and the construction of identity in Dormaa - Ahenkro (Ghana)." Thesis, University of Liverpool, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.387344.

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Ofosuhene, Godwin Kwame. "Comparing the concept of spirit and soul in the traditional religion of the Akan and Ewe tribes to that of the Bible." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2871107&prov=M&dok_var=1&dok_ext=htm.

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Amenga-Etego, R. M. "Mending the broken pieces : religion and sustainable rural development among the Nankani of northern Ghana." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/18232.

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This thesis examines the debate between African Traditional Religion (ATR) and sustainable rural development among the Nankani of Northern Ghana. The question as to whether or not ATR has an impact on the continent’s development has risen to the fore as economic crisis deepens in relation to the global context. The study interrogates the concept ‘sustainable rural development’, and the current emphasis on gender as a fundamental part of development, from the religio-cultural perspective of the Nankani. With indigenous epistemological underpinnings, the thesis examines the subject from the perspective of a ‘native researcher’, within the much polarized “insider/outsider” debate of contemporary discourses on theory and method. Discussed in seven chapters, the study is structured into three parts. The first three chapters constitute the introductory part consisting of the outline, an ethnographic account of the Nankani and methodology. The second part, also of three chapters, discusses the issues of sustainable development, gender and the issues of research reflexivity. Moving beyond the classical descriptive principles of the phenomenology of religion, the core methodological tool, the section examines the internal dynamics underlying rural African community living as a contribution to the process of understanding. The third part, consisting of a single chapter, concludes the thesis with discussions on the outstanding issues as a means to ‘mending the broken pieces’. Even though the African religio-cultural worldview is a major determinant in terms of sustainable rural development, the thesis contends that the inability of the parties to consider the other’s viewpoint is an outstanding factor.

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Ibrahim, Mohammad Saani. "The decline of Sufism and the rise of a new Islam: some factors contributing to the political and social ascendancy of Wahhabist Islam in Northern Ghana." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104526.

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While most studies of Islam in West Africa have focused on the spread and nature of Sufi Islam, there has been a recent dramatic transformation in the political and social influence of Sufi Islam long-believed to characterize "African Islam." The forces of globalization and social and economic changes in West Africa and beyond have resulted in parallel transformations across the Islamic world. In northern Ghana, where Sufi Islam has long been the dominant form of religious practice and politics, the advent of a new, more orthodox, form of Islamicization has taken place that has not yet been adequately studied. One reason for this discrepancy is the fact that the study of Islam in Africa has been dominated by Orientalist and reductive notions of a static form of "Islam" in Africa shorn of any history and decontextualized from the important social and economic changes that have impacted West Africa. Moreover, the bias towards the study of political Islam in the Middle East and South Asia has meant that few scholars have focused on the important transformations in West African Islam that are locally rooted, but clearly linked to the global world of Islam. My thesis seeks to make up for the dearth in the literature on the topic by examining some of the factors that have contributed to the decline of Sufism and the rise of a new Wahhabist version of Islamicization in two key fields: education and politics at the level of the state. In northern Ghana, Sufis have traditionally represented the dominant religious and political class, similar to many other regions in Muslim Africa. However, during the last three decades, there has been a distinct transformation in the political power and social influence of Sufism and an increasing influence of the Wahhabist forms of Islam. While it has not been adequately analyzed, Sufism in northern Ghana has been eclipsed by the conservative, Wahhabist influence in the fields of education and politics which represent the two arenas of inquiry in my research. What then are the factors that can account for this clear transformation of Islam in northern Ghana? This is the primary research question of this thesis. In order to answer this question, I conducted extensive research in northern Ghana in order to adjudicate between a number of alternative explanations with the objective of analyzing empirically the reasons, and combinations of factors, that have led to this seemingly surprising religious and social transformation in northern Ghana. Naturally, these alternative explanations do not need to be mutually exclusive. However, my thesis explores the evidence for each line of argument, and prioritizes some of the most important factors that contributed to the rise of the "new Islam" in Northern Ghana. I argue that the rise of Wahha>bism in northern Ghana is in great part a result of political and socio-economic changes that are locally specific. That is, while I acknowledge the role of international linkages in the current popularity in Wahhabist activism, I demonstrate in this work that the role of political party politics and electoral contestation in recent decades has played a great role in the recent success of Wahha>bism in northern Ghana. Moreover, building on original field research, I further show empirically that this emerging trend of a more orthodox notion of Islamic identification and political practice is crucially rooted in the ways in which adherents of Wahha>bism have influenced and often dominated new and influential educational institutions in northern Ghana.
Tandis que la plupart des études sur l'Afrique de l'ouest ont concentré sur l'étendu et le caractère de l'Islam soufi, il y a eu une transformation dramatique récente dans son influence politique et sociale. Les forces de la globalisation et de changement social et économique ont abouti dans des transformations parallèles en Afrique de l'ouest et ailleurs et partout dans le monde islamique. Dans le Ghana du nord, ou l'Islam soufi a été longtemps la forme dominante de la pratique religieuse et la politique, un nouveau forme de l'Islam plus orthodoxe a surgi qui n'a pas encore reçu suffisamment d'attention,. Une explication pour cette désaccord est le fait que l'étude de l'Islam africain a été dominé par les notions orientalistes et réductives d'un Islam africain statique, dépourvu d'histoire et décontextualisé des changements sociales et économiques importantes.qui ont eu un impact sur l'Afrique de l'ouest. En plus, le biais envers l'étude de l'Islam politique dans le Moyen Orient et l'Asie du sud a eu pour résultat que de rares chercheurs ont abordés les transformations importantes dans l'Islam ouest-africain qui sont enracinées localement mais liées sans doute au monde islamique en générale. Ma thèse vise à combler cette lacune dans la littérature sur le sujet par une examen des facteurs qui ont contribué au déclin de la soufisme et l'essor d'une vision nouvelle Wahhabie de l'islamisation dans deux domaines clefs -- l'éducation et la politique -- au niveau de l'état.Dans le Ghana du nord, les soufis ont traditionnellement représenté la classe religieuse ou dominante, comme ailleurs dans l'Afrique musulmane. Néanmoins, pendant les trois dernières décades, il y avait une réduction distincte dans le pouvoir politique et l'influence sociale du soufisme et une influence élargie correspondante sur la part de l'Islam Wahhabi. Malgré la manque d'attention, le soufisme en Ghana du nord a été éclipse par ce dernier, particulièrement dans les domaines de l'éducation et la politique – les deux champs d'intérêt capital pour le présent travail.Quels sont donc les facteurs qui peuvent expliquer cette transformation évidente dans le Ghana du nord? Ceci est la question de recherche principale de la présente thèse. Afin de répondre à la question, j'ai entrepris des investigations approfondies sur le terrain en Ghana du nord pour juger entre un bon nombre d'explications alternatives. Cela m'a permis d'analyser empiriquement les raisons et les concours de facteurs qui ont mené à cette transformation religieuse et sociale surprenante en Ghana du nord. Naturellement, ces explications ne s'exclurent pas forcément. Néanmoins, ma thèse scrute l'évidence pour chaque ligne d'argument et fait un choix entre les facteurs les plus importants qui ont contribué à la montée du « nouveau Islam » en Ghana du nord. Je soutiens que l'ascension du Wahhabisme là bas est en grande partie le résultat de changements politiques et socio-économiques qui sont spécifiques au lieu. C'est-à-dire, tout en admettant le rôle de liens internationaux dans la popularité courante de l'activisme Wahhabie, je montre dans ce mémoire que le rôle de la politique des partis et la contestation électorale dans les décades récentes étaient déterminants au succès du Wahhabisme en Ghana du nord. De plus, en bâtissant sur des recherches originales entreprises sur le terrain, je montre empiriquement que cette tendance vers une notion plus orthodoxe d'identification islamique et de pratique politique est décisivement enraciné dans les manières dans lesquelles les adeptes du Wahhabisme ont influencé, voire dominé, les institutions éducatrices nouvelles dans le Ghana du nord

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Apawu, Jones Kofi. "Senses and Local Environment: The Case of Larabanga in the Northern Region of Ghana." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/23107.

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This study argues that the sensory order employed during everyday activities deepens our understanding of local people’s relations with the environment. This study was conducted in Larabanga, Ghana, employing anthropology of the senses and phenomenology. The study reveals that people acquire ways of doing things and organizing their lives through their sensory engagement with their environment. Their engagement is further highlighted by the way they make themselves a home in their environment which informs about these sensory orders.

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Amponsah, David Kofi. "(Un)Desirable Customs: A History of Indigenous Religion and the Making of Modern Ghana, C. 1800-1966." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467246.

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This dissertation examines the explicit and implicit currency of indigenous religious thought on political, moral, and social formations from precolonial through colonial to postcolonial Ghana. It advances new answers to debates in Ghana about the role, if any, indigenous religion has to play in a modern Christian-dominated public sphere that simultaneously defines itself as secular by situating these debates in the history of the suppression and appropriation of so-called “undesirable customs” and their agents by both British and Ghanaian government officials. Based on archival research (colonial reports, government records, legal documents, newspapers, diaries, etc.,) and a dozen oral interviews (with former and current politicians, indigenous religious priests, chiefs, and elders), (Un)Desirable Customs argues that despite its “unpopularity” and decline, indigenous religion critically shaped the construction of the colonial and postcolonial Ghanaian state. I highlight the inherent paradox in how the state morally and culturally stigmatized indigenous religious beliefs and practices, in an attempt to perform certain conceptions of secular modernity and Christian morality, yet, at the same time, appropriated indigenous religious rituals and symbols. These contradictory measures, I argue, are better understood as strategies of purifications that the state has enacted and continues to perform on itself in its attempt to define itself as “modern.” My study fundamentally shifts the attention from Christianity and Islam in relation to politico-moral formations to a focus on indigenous religion. This historical project complicates current scholarship on secularism in both the West and non-West. It challenges us to examine the political, ethical, and conceptual limits of secularism and religious tolerance in the modern period. My research makes clear that the debate about the place of indigenous religion was, and continues to be, couched as an issue of public morality and wellbeing. This approach to the study of indigenous religion also calls into question the longstanding perception about its irrelevance, showing how various elements of indigenous religious beliefs and practices have left their imprint on the political, moral, and social fabric of society. I also attend to how Africans, particularly traditionalists, responded to their marginalization, the appropriation of their symbols, and the changing religious landscape. This work responds to the necessity to complicate the triumphant narrative of the implacable dominance of Christianity and Islam in the African political and public sphere.
Religion, Committee on the Study of

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Gbagbo, Divine Kwasi. "Rites, Recreation, and Rulership: Christianity and Ewe Music of Ghana." Ohio University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1620229836882229.

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Graveling, Elizabeth. "Negotiating the powers : everyday religion in Ghanaian society." Thesis, University of Bath, 2008. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492248.

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Engagement with religion has recently become an important issue to development theoreticians, donors and practitioners. It is recognised that religion plays a key role in shaping moral frameworks and social identities, but little attention is paid to how this is played out in everyday life: the focus remains on ‘faith communities’ and ‘faith-based organisations’ as unified bodies. This thesis uses ethnographic methods to examine how members of two churches in rural Ghana are influenced by and engage with religion. Rather than viewing religion simply as (potentially) instrumental to development, it seeks to approach it in its own right. It challenges the rigidity of categories such as ‘physical/spiritual’ and ‘religious/non-religious’, and the notion of ‘faith communities’ as discrete, unified entities with coherent religious cosmologies. Insights from witchcraft studies and medical anthropology indicate that spiritual discourses are drawn on to negotiate hybrid and continuously changing modernities, and people tend to act pragmatically, combining and moving between discourses rather than fully espousing a particular ideology. Residents of the village studied appear to inhabit a world of different but interconnecting powers, which they are both, to some extent, subject to and able to marshal. These include God, secondary deities, juju, witchcraft, family authorities, traditional leaders, biomedicine and churches. Relationships with both spirits and humans are ambivalent and each of these powers can bring both blessings and harm. Religious experience is fluid, eclectic and pragmatic as people continually enter and exit groups and marshal different powers simultaneously to protect themselves from harm and procure blessings. Approaches by the development world seeking to engage with religion and to take seriously local people’s interests and viewpoints should thus be wary of oversimplification according to traditional Western social science categories, and be underpinned by an understanding of how religious discourses are interpreted and enacted in people’s everyday lives.

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Anokye, Gabriel. "Eucharistie et libération en Afrique noire : le cas des Ashanti du Ghana." Paris 4, 1999. http://www.theses.fr/1999PA040032.

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Le processus de l'inculturation liturgique, surtout du rite eucharistique, favorise, nous semble-t-il, la participation active des chrétiens africains. Or ceux-ci vivent actuellement dans des situations précaires de pauvreté ou le seuil humain semble dépassé. Quelles seraient donc la finalité et la pertinence de l'eucharistie vis-à-vis de la réalité africaine? Serait-elle libératrice des pauvres du continent noir? L'étude du siège d'or des ashanti du Ghana confirmerait que le projet de la libération socio-politique en Afrique est envisageable et, pensons-nous, réalisable. Elle nous encourage d'interroger la force libératrice de l'eucharistie vis-à-vis du "pain" africain. Celui-ci serait-il eucharistiable et donc susceptible d'être libéré de ses entraves grâce à l'action salvifique du christ eucharistique? Imprégnée de cette "conscience eucharistique", l'église africaine ne saurait rester indifférente face à cette situation de misère.

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Gyberg, Eva, and Hanna Öhrman. "Att finna mening med livet : en studie av ett serieteckningsprojekt om existentiella frågor bland skolbarn i Accra, Ghana." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4156.

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Syften med studien var att:

Undersöka hur barnen, som kom från olika religiös och etnisk bakgrund, förhöll sig till existentiella frågor och hur förhållandena mellan barn och vuxna med olika religiös bakgrund fungerade i skolan.
Genomföra ett serietecknarprojekt för att ge barnen möjligheter att uttrycka och arbeta med existentiella frågor och till följd av detta hoppades vi att barnen skulle uppleva en ökad känsla av sammanhang och mening. Vi hoppades också att det kunde skapa större förståelse mellan olika religiösa och etniska grupper.

Frågorna vi ställde oss var följande:

Vilka är de olika uttrycken för religion bland barn i en skola i centrala Accra, Ghana och hur kan de förstås styrka känslan av samband och mening i barnens liv?
Hur är den nuvarande situationen när det gäller tolerans och förståelse mellan barn med olika religiös och etnisk bakgrund?
Kan ett serieprojekt påverka barnens möjligheter att skapa en känsla av sammanhang och mening i tillvaron och bidra till att öka förståelsen mellan barnen?

Studenterna har skrivit uppsatsen gemensamt, men på olika fördjupningsnivå, dvs. C-nivå (Hanna Öhrman) resp. D-nivå (Eva Gyberg).

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Lidzén, Linda. "A Comparative Study of the Social Welfare Provided by Three Christian Churches in Accra, Ghana." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-466.

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The family is the first and oldest provider of social welfare in the West African country of Ghana. However, colonisation and urbanisation has changed that role and today additional providers of social welfare can be found; the government, religious organisations (churches etc), non-religious organisations and Non Governmental Organisations (NGOs).

This study will confirm the claim that the church takes on a role as a surrogate family and that it steps in where the government is not present, doing social work which is intended for the government. The study will also investigate what kind of social work the churches carry out (including what they put their focus on, which is dependent on their finance and location) and how these different projects are financed.

The study was conducted during a six week period in Accra, capital of Ghana. Representatives from three Christian congregations (Presbyterian Church of Ghana in Kaneshie, Global Evangelical Church in Kotobabi and International Central Gospel Church in Teshie) were interviewed, as was Dr. Ayidiya at the Department of Social Work, University of Ghana, in order to get background information on the present social welfare system in Ghana.

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Clarke, Jemima. "The everyday lived experiences of faith and development : an ethnographic study of the Christian faith community in Ayigya, Ghana." Thesis, University of Manchester, 2016. https://www.research.manchester.ac.uk/portal/en/theses/the-everyday-lived-experiences-of-faith-and-development-an-ethnographic-study-of-the-christian-faith-community-in-ayigya-ghana(6fffa0e5-3880-43eb-b99c-9052fd015ff7).html.

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After decades of marginalisation, there is a resounding assertion that 'faith matters' in development. A growing body of evidence suggests that religion promotes developmental values of social justice, equity, and compassion for the poor, it shapes people's identities and is an important source of welfare provision. Nevertheless, studies on faith and development have been restricted to the instrumental approach; a developmentalised version of religion which biases faith based organisations and other formalised organisations that conform to the mainstream development agenda. This thesis departs from the instrumentalisation of faith to a lived religion approach and sees development as 'inherent' in what religions do. It explores how a Christian faith community (CFC) in Ayigya, Ghana lives and experiences its faith in the everyday. It considers how these experiences shape and construct both the wellbeing aspirations and achievements of the CFC. The research adopts an ethnographic methodology to investigate the wellbeing experiences of the CFC. This consisted of the profiling of the CFC, qualitative interviewing (in-depth, semi structured, conversational and focus group discussions), participant observation and faith dairies. This study finds that the CFC offers a rich associational life for its members; one that constructs what wellbeing is and one that contributes significantly to how wellbeing is achieved. As such, for many the CFC has replaced the role of the state in social service delivery and welfare provision. The CFC provides a compelling wellbeing narrative that is congruent with both traditional norms and values and modern neoliberal discourses, that shapes the wellbeing aspirations of its members. The CFC also supplies its members with a social and spiritual capital, but most pertinently a divine agency to translate these wellbeing aspirations into achievements. This study contributes to the alternative development literature; it proposes that a lived religion and multidimensional subjective wellbeing approach is well suited to understanding the complex processes involved in the wellbeing narratives of faith communities in the global South.

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Ahuja, Manik, Esther Frimpong, Joy Okoro, Rajvi Wani, and Sarah Armel. "Risk and Protective Factors for Intention of Contraception Use among Women in Ghana." Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etsu-works/8846.

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The use of various forms of contraception in Ghana gained prominence after the government resorted to investing more in family planning programs when maternal mortality was declared an emergency in the country. In Ghana, the intention to use and actual usage of contraceptives is influenced by many factors, which may lead to non-usage or discontinuation. This quantitative study was conducted to determine risk and protective factors impacting on the intention and usage of contraceptives. Survey data from the Ghana 2014 Demographic and Health Survey (DHS) (n = 9396) was used. A sub-sample of 7661 women in their reproductive age were included in this study, who reported being sexually active within the last year. Logistic regression analyses were conducted to test the association between a broad range of risk and protective factors including religion, early sexual intercourse, frequency of sex, number of lifetime sexual partners with intention to use contraception. We controlled for income, educational attainment, and age. Overall (n = 3661; 47.8%) reported no intention of contraception use. Logistic regression analysis revealed that no formal education (OR = 1.49; 95% CI, 1.29–1.72; p < 0.001), and primary school as highest educational level (OR = 1.19; 95% CI, 1.04–1.25; p < 0.001), Islamic religion (OR = 0.73; 95% CI, 0.59–0.90; p < 0.001), not currently employed (OR = 1.50; 95% CI, 1.34–1.69; p < 0.001), husband opposing contraception use (OR = 2.19; 95% CI, 1.42–3.46; p < 0.001), and currently pregnant (OR = 1.30; 95% CI, 1.09–1.54; p < 0.001) were also positively associated with no intention of use. Engaging religious leaders for advocacy in the community was identified as an approach to address barriers and increase awareness on contraceptive use. Targeted family planning programs should intensify public education on safe sex behaviors.

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Asare, Kofi. "Pentecostal-Charismatic Christianity in video films : audience reception and appropriation in Ghana and the UK." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8903.

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Religion has become one of the central themes in the Ghanaian/Nigerian video film industry. The portrayal of religious elements which mirrors the religious dynamics of the audience has been attributed partly to the success and popularity of the films. The video films have also excited religious passions as well as criticisms. The heart of the debate, as the existing studies indicate, is how the various religious traditions (often, Christianity and Indigenous religions) are represented in the video films. Whereas some scholars opine that Christianity, especially Pentecostal-Charismatic Churches are frequently privileged, others contend that the religious delineation in the video films reflect experiential issues; the churches are portrayed in line with the niche, positive or otherwise, that they have created for themselves which is well known to producers and the consumers. This study examines the religious constructs in the Ghanaian/Nigerian video films phenomenon. The main focus is an investigation into audience reception of the video films, particularly among the members of Pentecostal-Charismatic Christianity in Ghana and the UK. It also explores the appropriation of the religious elements in general and Pentecostal-Charismatic narratives in selected video films. An ethnographic research method, comprising mainly of textual analysis of selected video films; participant observation and qualitative interviews, was used to draw comparative insights from a cross section of members of Action Chapel International and Word Miracle International churches in Accra and London. This thesis contributes to the on-going discourse on the Ghanaian/Nigerian video films and Pentecostal-Charismatic Christianity partly popularized by Birgit Meyer and Afe Adogame. Hall’s Encoding/Decoding theoretical framework is used to explore the reception while the Uses and Gratifications theory is also adopted to examine the appropriation of the religious constructs in the Ghanaian/Nigerian video films. Notwithstanding the fluid representations of various religious traditions in Ghanaian/Nigerian video films, the findings show that the reception and uses of the religious narratives in the films by the audience comprise of a synthesis of full embrace on one hand and scepticism on the other. It was found that beyond entertainment, majority of the audience who were members of Pentecostal-Charismatic Christianity focus on the religious significance of the video films. Yet, most pastors and leaders in these churches were not comfortable recommending the video films as a good partner in the religious lives of their members. As this thesis focused on only Pentecostal-Charismatic audience, further research on members of other Christian denominations or religions regarding their self-representation in the video films is recommended. This will help to establish if the reception pattern of other religious groups is complex or linked directly with the portrayal trend of one’s religion.

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Awuah-Nyamekye, Samuel. "Managing the environmental crisis in Ghana : the role of African traditional religion and culture : a case study of Berekum traditional area." Thesis, University of Leeds, 2013. http://etheses.whiterose.ac.uk/5780/.

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This thesis examines the connection between traditional religio-cultural beliefs and practices and environmental problems in Ghana using Berekum Traditional Society as a case study. Its primary aim is to assess the nature and the level of the environmental crisis in Ghana, and to explore the possibility of combing indigenous and modern methods to address the current environmental problems in Ghana. The methodology of this thesis is located within the framework for conducting empirical studies in Religious Studies. The qualitative methods of collecting and analysing data are utilised, and since the scope of the study falls within the field of religion and environment, a brief history of global environmentalism and religion‘s entrance into attempts to address mounting global environmental problems will be provided. It will be argued that the worldview of the Berekum people, which is underpinned by their religious mentality, has played and continues to play a key role in their local ecological practices. The traditional ways through which ecological knowledge have been and are currently imparted to the youth will be examined, together with the effectiveness of these methods within a climate of modernity and the influence of Western education and culture in the area. It will be argued that Berekum people strongly believe that indigenous ways for addressing ecological problems are still relevant, and that their methods for doing so have not been completely lost in its rural communities, or in Ghana as a whole. Although it appears that indigenous religious beliefs and practices seem to be waning, with a greater percentage of the indigenous population in the study area having either converted to Christianity or Islam, I argue that indigenous religious beliefs and practices remain covertly active in the life and thought of the people. Finally, I argue that neither modern (scientific) nor traditional modes of addressing current ecological problems are individually adequate, and therefore that a synergy of the two modes is necessary in order for such problems to be tackled fully. However, I will also argue that certain challenges need to be addressed before this integration can be made possible.

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Damome, Lakétienkoia Étienne. "Radios et religion en Afrique : information, communication et/ou prosélytisme : analyse comparée des cas du Bénin, Burkina-Faso, Ghana et du Togo." Bordeaux 3, 2007. http://www.theses.fr/2007BOR30060.

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Les nombreux changements intervenus dans le domaine de la radiophonie en Afrique peuvent être analysés de diverses manières. Ce travail prend l’option de les aborder par le biais du rapport avec la religion. Le fait religieux semble en effet constituer un secteur de choix pour les diffuseurs africains. Quels sont les enjeux, les fonctions et les contenus de cette tendance ? Quelle place occupe la religion dans l’être et le devenir des radios africaines ? Comment les médias utilisent-ils le fait religieux et, inversement, quels usages les religieux font-ils des médias ? Telles sont quelques-unes des questions auxquelles le travail répond. Il constitue une contribution aux Sciences de l’Information et de la Communication dans une double dimension : étude des médias et étude de la communication des organisations
The numerous changes that happened in the domain of radiotelephony in Africa can be analysed in diverse ways. This research has optioned to address these by means of its relationship with religion. Religious discourse seems to have constituted a sector of choice for the African diffusers. What are the issues, the functions and the contents of this tendency? What place does religion occupy in the African radio at present and what place does it have in its future? How do the media use religious discourse and, inversely, what use do religious leaders make of the media? These are some of the questions that this research responds to. It constitutes a contribution to the Science of Information and Communication in a double dimension: the study of media and study of the communication of organisations

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Isabelle, Bernard. "Récupérer les valeurs du passé pour orienter le futur : Sankɔfa comme principe politique des communautés akans du Ghana contemporain." Thesis, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31362.

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Comment récupérer les legs du passé pour construire le présent sur un héritage traditionnel, en s’adaptant aux nouvelles réalités du présent et orientant le futur? Ce travail se penche sur une réponse propre à ce problème, celle des communautés akans du Ghana. Nous tenterons de montrer que c’est par une évaluation normative : « quels sont les bons et les mauvais éléments du passé? » que ces communautés ont entrepris de juger quels étaient les éléments méritant d’être récupérés. Les communautés akans ont conservé cette idée (de juger les évènements du passé selon une évaluation normative) dans la tradition notamment par le biais d’un idéogramme nommé sankↄfa dans la langue locale. Elle se retrouve au cœur de la culture et notamment par le biais des pratiques et rituels. Le politique est définit comme l’ensemble des actions humaines participant à la construction du système normatif, fondé sur une hiérarchisation collective dynamique des valeurs et canalisant les désirs et passions des êtres humains vers des possibilités d’action spécifiques. Les performances politiques (rituels et transmission de la tradition) contribuent à édifier, solidifier ou transvaluer l’autorité du système moral. Dans ce travail, nous soutenons que les communautés akans renforcent l’autorité politique de leur tradition par le biais de performances politiques. En déterminant ce qu’est le « Bien » et le « Mal », les Akans canalisent les possibilités d’action et orientent les comportements collectifs de leur communauté. Ce travail étudie un aspect de la relation entre culture et temps dans les communautés akans du Ghana. En analysant leur processus d’interprétation du passé, par lequel un héritage moral est récupéré pour être adapté au présent et orienter les actions futures des membres de leurs communautés, nous constatons qu’une tradition peut s’adapter à l’avenir tout en préservant les « bons » éléments du passé, et ce, comme suite d’un jugement moral continu, consistant en la discrimination morale des antécédents. Ce jugement continuel peut alors être considéré comme une pratique politique, et non seulement comme une pratique culturelle.

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Pul, Hippolyt Akow Saamwan. "Threads and Stitches of Peace- Understanding What Makes Ghana an Oasis of Peace?" NSUWorks, 2015. http://nsuworks.nova.edu/shss_dcar_etd/23.

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Ghana is considered an oasis of peace despite having the same mix of ethno-political competitions for state power and resources; north-south horizontal inequalities; ethno-regional concentrations of Christians and Muslims; highly ethnicised elections; a natural resource dependent economy; and a politically polarized public sphere, among others, that have plunged other countries in Africa into violent and often protracted national conflicts. Use of the conflict paradigm to explain Africa's conflicts glosses over positive deviance cases such as Ghana. This study used the peace paradigm in a mixed method, grounded theory research to examine Ghana's apparent exceptionalism in staving off violent national conflicts. From the survey of 1429 respondents and 31 Key Informants, findings indicate Ghanaians are divided on whether their country is peaceful or not. They are equally divided on classifying the state of peace in Ghana as negative or positive. Instead, they have identified sets of centrifugal and centripetal forces that somehow self-neutralize to keep Ghana in a steady state of unstable peace. Among the lift forces are strongly shared cultural and Indigenous African Religious values; symbiotic interethnic economic relationships; identity dissolution and cultural miscegenation due to open interethnic systems of accommodation and incorporation; and the persistence of historical multi-lateral political, sociocultural, and economic relationships. On the drag side are the youth bulge; emergent religious intolerance; elite exit from the state in using private solutions for public problems; and highly politicized and partisan national discourses that leave the country with no national agenda. In sum, Ghana is no exception to the rule. The four interconnected meso theories that this study identifies provide pointers to what factors Ghana needs to strengthen to avert descent into violence.

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Arhin-Sam, Evelyn E. "Death Rituals in the New Diaspora: Funerals in the Lives of Ghanaians in South Florida." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1195.

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This thesis addresses the lack of attention to practices that take place in settings not considered primarily religious, such as life-cycle rituals in the growing body of literature on religious practices of recently emerging African diaspora communities in the West. It argues that these practices are not only filters for indigenous African religious beliefs but also furnish for African migrants contexts that perform functions similar to those performed by the formal African diaspora religious institutions. Using ethnography, the study investigated the role of death rituals in the lives of Ghanaian members of the United Ghanaians Association of South Florida. The findings show that funerals organized in South Florida for relatives of members of the Association enable this trans-migrant community to participate in the lives of their relatives in Ghana. Funerals also furnish for these migrants contexts for performing aspects of their culture helping to cultivate a shared sense of being together or identity, in the process. The study suggests that to understand the full dynamics of African migrant religious experience, a respectful attention must be paid to all the rites of passage that African migrants perform in the West, not only those within formal religious institutions.

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Pawlik, Jacek Jan. "La mort : expérience d'un peuple : étude des rites funéraires des Bassar du nord-Togo." Paris 5, 1988. http://www.theses.fr/1988PA05H052.

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Partant de la recherche sur le terrain parmi les Bassar du nord-Togo, l'auteur présente les rites funéraires comme une réponse collective au phénomène de la mort. Cette réponse, formulée dans les expressions culturelles : rites, danses, chants, mythes, crée une expérience totale qui permet au peuple d'affronter la mort et de réduire symboliquement sa portée. Sans renoncer à l'analyse des symboles et des structures de pensée, l'ouvrage adopte une vision globalisante en empruntant la conception de l'expérience élaborée par W. Dilthey. L’expérience, se laissant étudier dans ses expressions, détermine dans l'intellect la façon de concevoir la vie, dans le domaine de la volonté, l'idéal de vie et, au niveau affectif, la manière d'apaiser les angoisses et de rétablir l'équilibre social. La première partie à caractère introductif (la mort pensée) se réfère essentiellement à la signification de la mort dans la vie (présages, risques, mythes d'origine) et elle permet de placer les rites funéraires dans leur contexte socio-culturel. La deuxième partie (la mort vécue) analyse les rites funéraires en tant que réponse à la souillure de la mort et comme un moyen efficace pour aider le défunt à effectuer le passage dans l'au-delà. La troisième partie (la mort jouée) présente l'aspect émotionnel et esthétique des rites : drame social, représentation dramatique et metathéâtre des interactions quotidiennes
From research undertaken in north Togo, the author suggests that funeral rites are the collective response to the phenomenon of death. This response, expressed in ceremonies, dance, song, mythology, creates an experience which enables the population to face death, while minimising its import. Although the research tends towards a wide perspective, borrowing from the views of w. Dilthey, the author also analyses the structures of symbols and thought. He shows that in the funeral rites, we can see how the people perceive death and how they live with it. The first section deals with the meaning of death (omens, risks, mythology) and places the funeral rites in their socio-cultural context. The second section analyses the funeral rites as a response to the pollution of death and as an effective means for helping the dead to pass to the hereafter. The third part (death dramatised) deals with the emotional and esthetic aspect of the rites : social drama, dramatic illusion and "metatheatre" of everyday life

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Bogren, Ella. "“The pain she feels, I don’t feel it, but I feel for her” : A case study of urban teenage schoolboys’ knowledge and attitudes towards menstruation in Ghana." Thesis, Uppsala universitet, Statsvetenskapliga institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-394431.

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Menstrual health management can be a difficulty for menstruating women and girls, especially in low- and middle-income countries or other areas of poverty. Menstruation being characterized by stigmatisation, myths and taboo makes it especially troublesome, preventing women and girls to handle their menstruation safely and with dignity. Male attitudes have been argued to play an important role in perpetuating these stigmas and taboos, yet little is known about them. This study sets out to investigate male menstrual knowledge and attitudes, the role of religion in shaping menstrual attitudes and the potential consequences for menstruating women and girls. Qualitative data from group interviews with 24 boys aged 15-19 in a Senior High School in Accra, Ghana is used as basis for analysis. The results are organised along three themes, reflecting the three sub-research questions guiding the study. Findings demonstrate how schoolboys have an elemental understanding of the physiological process of menstruation yet demonstrate a deep understanding of cultural restrictions and the way menstruation may be experienced. Attitudes contain both positive and negative elements, including menstruation as normal and natural on the one hand, and the menstruating girl as unclean and impure on the other. Religion seem to play in important role in perpetuating negative menstrual attitudes, reinforcing the idea of menstruation as impure and unclean. Potential consequences of these attitudes risk menstruation continuing being considered as unclean and impure in addition to be neglected as a “girl’s matter”. However, respondents also identified menstrual difficulties which may foster supportive involvement in menstruation. The findings suggest the importance of continuing to address the surrounding communities of menstruating women and girls, including within and outside of educational and religious institutions.

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Fancello, Sandra. "Une nation missionnaire africaine : Identité, conversion et délivrance." Paris, EHESS, 2004. http://www.theses.fr/2004EHES0249.

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Cette thèse a pour objet l'étude de la formation historique et de l'évolution comparée d'une Eglise pentecôtiste africaine, fondée au Ghana par un missionnaire écossais au début des années 1950. Par le biais de l'expansion missionnaire de la Church of Pentecost, les leaders ghanéens furent confrontés très tôt aux autres communautés nationales, voire nationalistes, revendiquant le partage du pouvoir. A partir de trois terrains privilégie��s (Burkina Faso, Côte d'Ivoire, France), ce travail met en évidence les malentendus de la collaboration missionnaire qui traduisent la posture ambivalente d'une Eglise qui se pense à la fois "indigène" et transnationale. Cette ambivalence se retrouve auprès des fidèles born again, qui se définissent comme de "nouvelles personnes" ("nées de nouveau") tandis qu'ils s'affirment plus profondément africains (et même ghanéens ou ivoiriens) que jamais. Les enjeux de la conversion individuelle relèvent ici d'une crise identitaire à travers laquelle on ne devient pas seulement une "nouvelle personne" mais on s 'affirme dans une identité renouvelée qui est un retour imaginaire à une identité originelle qui s'exprime moins ici par l'ouverture au monde globalisé que par la création de nouveaux espaces identitaires qui sont autant de lieux d'expression d'une identité africaine réaffirmée
This thesis analyses the historical formation and the evolution compared of an African Pentecostal Church founded in Ghana by a scottish missionary at the beginning of the years 1950. The missionary expansion of The Church of Pentecost confronted very early the Ghanaian leaders with the other national communities, even nationalist, claiming the division of the power. From three privileged grounds (Burkina Faso, Ivory Coast, France), this work highlighted the misunderstandings of missionary collaboration which translate the ambivalent posture of a Church which is thought at the same time "indigenous" and transnational. This ambivalence is found near faithful, which is defined at the same time as "new person" ("born again") and is affirmed more deeply African (and even Ghanaians) than never. The stakes of individual conversion concern here an identity crisis through which one does not become one "new person" but ones affirms oneself in a renewed identity which is an imaginary return to an original identity which is expressed less here by the opening in the world globalized than by the creation of new identity spaces which are as many places of expression of a reaffirmed African identity

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Obeng, Pashington. "Asante catholicism : religious and cultural reproduction among the Akan of Ghana /." Leiden : E.J. Brill, 1996. http://catalogue.bnf.fr/ark:/12148/cb37511183f.

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Haney, James Ray. "Toward an ethnic theology an interpretive community approach to theological dialogue and decision /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Daswani, Girish. "Social change and religious transformation in a Pentecostal church in Ghana and London." Thesis, London School of Economics and Political Science (University of London), 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.443798.

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This dissertationi s an ethnographici nvestigation into Pentecostarl eligious transformation and social change, and the role these factors play in shaping the collective aspirations and individual lives of church members from the Church of Pentecost in southern Ghana and London. I look at `transformation' as a central theme in Pentecostal Christianity. Transformation raises questions of continuity and discontinuity with the past, as expressed in concernso ver `culture' and identity, and the ways in which Pentecostasl ubjectsb ecome active agentsi n the world. The theme of transformation also provides Pentecostalsw ith a moral and cultural framework for talking about change. The thesis looks at how individuals and groups within the church relate to religious transformation differently when making sense of social change. In my work I look at religious transformation from within three overlapping fields of social interaction - the church leaders and church community in Ghana, individual church members and prophets in Ghana, and ordinary members and lay leaders of the church in Ghana and London. I show how religious transformation is a morally contested terrain, about the right knowledge and directive actions that make you a true Pentecostal and the limitations placed upon it. The increasing migration of church members outside Africa and into the West, as well as the increasing bureaucratisation and growth of the church as a global institution, has led to questions regarding their Pentecostal identity. These are contextual and moral debates within the church, including the ways in which religious transformation is historically represented by church members, and the role of `culture' in Christianity. This work therefore not only addresses issues fundamental to the study of comparative Christianity, but also to the more general anthropological problem of the cross-cultural meanings of anthropological categories of `identity', `community' and `religion'.

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Badu, Zelma C. M. "Ewe culture as expressed in Ghana West Africa through Adzogbo dance ceremony : a foundation for the development of interactive multimedia educational materials." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82826.

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This dissertation project is a preparation for development of a method for teaching traditional Ewe culture to people of Western or non-Ewe background, using dance ethnology as an approach to conducting research, and digital video recording as a means for documentation. The study focuses on one of the Ewe's oldest and most powerful religious dance and music ceremonies, Adzogbo, as it is performed by the Mawuli Kpli Mi Adzogbo Group from the village of Aflao in Ghana, West Africa.
Adzogbo, originally from Dahomey (now Benin), was brought to Ghana in the late 19th Century, and was formally performed for the Dahomeyan war gods to transmit pertinent information to warriors preparing for battle. It is still considered one of the most complex dance and music systems, having intricate polyrhythmic texture and specific relationship between the master drummer and the vigorous and articulated movements of the dancers, which are emphasized by their elaborate costume.
Presently, the dance functions as a recreational ceremony and is performed during specific special occasions. It is used to display mental, physical and spiritual power and still carries some of its original war dance characteristics.
This project consists of a written thesis document and one hour digital video documentary of the Adzogbo Dance Ceremony, outlining its background and importance, form and structure, and a comparative analyses of the organization and structure of both the dance and music. The text provides information on Ewe culture, including their historical, social, and geographical background, their dance, music and related activities and an exploration of Interactive multimedia technologies to in future develop electronic educational material.

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Gyanfosu, Samuel. "The development of Christian-related independent religious movements in Ghana, with special reference to the Afrikania movement." Thesis, University of Leeds, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248247.

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Tweneboah, Seth. "The Sacred Nature of the Akan Chief and its Implications for Tradition, Modernity and Religious Human Rights in Ghana." FIU Digital Commons, 2012. http://digitalcommons.fiu.edu/etd/590.

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This study explored the interface between the abuses inherent in the sacred nature of the Akan (a Ghanaian ethnic group) Chief and international human rights laws. It argued that the sacred basis of Akan Chieftaincy, which empowers and legitimizes Akan Chiefs, also leads to them imposing restrictions on the rights of their subjects. The study examined the implications of these restrictions in the light of a rapidly modernizing, thoroughly globalizing, and a religiously pluralistic Ghana where the influence of western originated belief in individual rights is growing. The study also explored why, in spite of the many existing Constitutional and legal provisions in Ghana, breaches of religious freedom still occur. It shed considerable light on how agents of the modern state and the Chiefs, connive to sometimes suppress the rights of individuals. The study identified the implications of this development for policymaking in Ghanaian communities where modernity and tradition co-exist.

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Yidana, Adadow Verfasser], Richard [Akademischer Betreuer] Rottenburg, Reinhold [Akademischer Betreuer] [Sackmann, and James M. [Akademischer Betreuer] Thompson. "Socio-religious factors influencing the increasing plausibility of faith healing in Ghana / Adadow Yidana. Betreuer: Richard Rottenburg ; Reinhold Sackmann ; James M. Thompson." Halle, Saale : Universitäts- und Landesbibliothek Sachsen-Anhalt, 2014. http://d-nb.info/1053959354/34.

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Yidana, Adadow Verfasser], Richard [Akademischer Betreuer] [Rottenburg, Reinhold [Akademischer Betreuer] Sackmann, and James M. [Akademischer Betreuer] Thompson. "Socio-religious factors influencing the increasing plausibility of faith healing in Ghana / Adadow Yidana. Betreuer: Richard Rottenburg ; Reinhold Sackmann ; James M. Thompson." Halle, Saale : Universitäts- und Landesbibliothek Sachsen-Anhalt, 2014. http://nbn-resolving.de/urn:nbn:de:gbv:3:4-12236.

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Asamoa-Afriyie, Collins Kwesi. "Papanicolaou Test Status Among Inner-City Adolescent Girls in Accra, Ghana." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/7458.

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Cervical cancer is an emerging public health problem in developing countries. Globally, it is the 3rd most common malignancy in women after breast and colorectal cancers and 4th most frequent cancer in women, with an estimated 570,000 new cases and 311,000 deaths in 2018. Cervical cancer screening in the developed countries is credited with the reductions in cervical cancer morbidity and mortality during the last 50 years. However, nearly 90% of cervical cancer deaths occur in less developed countries. Ghana has a cervical cancer rate of 26.4%. Further, it is the highest cancer incidence faced among women 25 to 44 years and has a mortality rate of 17.4% in this age group. Knowledge, culture, attitude, and beliefs are known to limit women's participation in Pap test screening programs. Guided by the health belief model, the purpose of this quantitative study was to examine how knowledge, attitude, culture, and religious beliefs affected intent to seek Pap test screening among adolescent girls in Accra, Ghana. A total of 155 participants ages 16 to 20 years completed a 30-item questionnaire. Descriptive frequencies were calculated. Correlation and Chi-square tests were also performed to assess associations with intent to screen with Pap test. Most girls (92%) had never heard about Pap test screening. There were statistically significant correlations between cervical cancer knowledge (p=0.032) and attitude (p=0.001) with intent to participate in Pap test screening. However, culture (p=0.049) and religious beliefs (p=0.529) were not significantly associated with screening intent. The implications for social change include informing practice and research on how cervical cancer prevention programs can be tailored to girls living in countries where different cultural and religious values are practiced.

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Howell, Allison Mary. "The religious itinerary of a people : the impact of the Christian Gospel (Wε choηa) on the Kasena of Ghana from 1906 to 1992." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/30289.

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The Kasena in northern Ghana first encountered Christian missionaries in 1906 and so began to hear about We choha (God's way). For 50 years, the Roman Catholic Church functioned alone among the Kasena. Over this time most Kasena perceived We choha to be the "white man's religion" and largely irrelevant. Of those who became Christians many appeared to live a dichotomous life. They attended church on Sundays, requesting prayer and Mass be said for their crises and problems, but also sought to resolve issues through divination and traditional means which the church had condemned. From the 1950s, Kasena began to change their perception and acceptance of We choha. This period is also marked by the entry of new churches into the Kasena homeland, exposure to new aspects of the Christian message and increased Kasena migration to the south of Ghana. This study attempts to understand from the Kasena their reasons for accepting We choha and to discover in what ways they perceive it as relevant to their world and in the context of their family and daily life. The study initially identifies the historic, environmental and socio-political context of the Kasena. It explores Kasena organisation of social and family life, and the way they seek to live in their environment, to resolve some of their problems and clarify issues, with a view to gaining insight into their ideas and beliefs about life and the transcendental realm. There follows a study of Kasena stories of conversion, the establishment of churches through archival and literary sources and 185 unstructured, open-ended interviews with men and women in different churches and communities.

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Macrae, Clare. "Divinities and ancestors in encounter with Christianity in the experience and religious history of the early Irish and the Akan people of Ghana." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/30432.

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An initial interest in understanding the surviving traditions relating to the pan-Celtic divinity Lugh in his Irish guise, and some personal acquaintance with West Africa suggested this comparative study. I soon found that the institution of the Akan traditional chieftancy, still functioning as integral to the socio-religious identity of the modern Akan people of Ghana, provided illuminating insights into the paradigmatic role of Lugh in relation to early Irish sacral kingship. Although early mediaeval Ireland and 19^th and 20^th century Gold Coast, now Ghana, are divided both in historical time and geographical space, other similarities in the "Universe of meaning" proper to each culture emerged during the study of their own specific 'encounters with Christianity'. Chap. 1 first 'introduces' Lugh through the Irish tale Cath Maige Tuired, and then the Akan, both in their historical and geographical context and tentatively, through varied clues, within their world of meaning and self-understanding. Chap 2 has two parts: Early Encounters with Christianity among the Irish and the Akan and Encounter as Confrontation. Chap.3 is a comparative study of the Sacral ruler in 4 parts: covering (a) the relationship of kinship to kingship; (b) the sacral ruler in theory and in action; (c) the myth/ritual conveying, enacting, and authenticating the union with the 'transcendent power' informing sacral rule, (centring on Baile in Scáil the other main Lugh 'source') and (d) The Festival of Lughnasa and Akan Odwira, each celebrating both Harvest and the centripetal function of kingship. Chap.4 explores and compares the presence and importance of the Female Principle for both, and Chap.5 collates the main conclusions of the study.

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Ghanem, Rosalie. "Histoire et mémoire dans la construction des héroïnes méditerranéennes chez Carmen Boustani et Vénus Khoury-Ghata." Thesis, Sorbonne Paris Cité, 2018. http://www.theses.fr/2018USPCA051.

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L’objet de notre recherche a été précisément de démontrer que des éléments historiques et mémoriels ont joué un rôle primordial dans la construction des héroïnes méditerranéennes. Notre but était donc de souligner ces éléments, d’étudier leurs manifestations dans les œuvres et d’interroger ces dernières afin de trouver les raisons pour lesquelles les écrivaines ont choisi ces éléments parmi d’autres dans la création de leurs personnages. Nous avons donc démontré que ce sont le patrimoine, la mythologie et les traditions orientaux et méditerranéens qui sont revendiqués par nos écrivaines tout en faisant appel à la référence et à la culture occidentales. Nos recherches nous ont permis de découvrir également que les évènements historiques et les traditions culturelles et religieuses ne sont pas les seules à influencer la représentation du personnage féminin ; Il nous a fallu démontrer que ces écrivaines ont nourri leurs œuvres en puisant dans leurs expériences personnelles et leurs souvenirs d’où s’ajoute le rôle de la mémoire individuelle dans la construction des personnages, ce qui nous a offert des pistes afin d’explorer l’inconscient de ces écrivaines en révélant les empreintes de ce dernier dans les textes. Cette étude, a l’ambition, de plus, de démontrer que les œuvres choisies sont des exemples indéniables de la rencontre entre les cultures et les langues, de décrire les différents défis auxquels font face les héroïnes mais aussi les femmes écrivaines et de contribuer à montrer que ces dernières expriment, à travers leurs écrits, leur humanisme et leur révolte contre les violences et les misogynies meurtrières. Ne pouvant nier, in fine, que ces écrivaines engagées et unies par l’amour de la langue et de la culture françaises insistent sur le rôle fondamental de l’écriture
The object of our research was precisely to demonstrate that historical and memorial elements played a key role in the construction of mediterranean heroines. Our goal was to emphasize these elements, to study their manifestations in the works and to question them in order to find the reasons why the writers chose these elements among others in the creation of their characters. We have therefore demonstrated that it is the heritage, the mythology and the Eastern and Mediterranean traditions that are claimed by our writers while appealing to Western reference and culture. Our research also allowed us to discover that historical events and cultural and religious traditions are not the only ones to influence the representation of the female character; We had to demonstrate that these writers nourished their works by drawing on their personal experiences and memories, and added the role of individual memory in the construction of the characters, which offered us avenues to explore the unconscious of these writers by revealing the imprints of the latter in the texts. This study also aims to demonstrate that the selected works are undeniable examples of the encounter between cultures and languages, to describe the different challenges faced by heroines and women writers, and to contribute to show that the latter express, through their writings, their humanism and their revolt against violence and murderous misogyny. Not being able to deny, in fine, that these committed writers united by the love of French language and culture insist on the fundamental role of writing

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Wiking, Sofia. "From Slave Wife of the Gods to " ke te pam tem eng". Trokosi seen through the Eyes of the Participants." Thesis, Malmö högskola, Lärarutbildningen (LUT), 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-28419.

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AbstractThis final essay in religious studies at Malmö Lärarutbildningen (Teacher’s education) is a minor field study (MFS) carried out in Ghana about Trokosi. Trokosi is a tradition, system and practice where young girls are given to village shrine priests as sexual and domestic slaves, or "wives of the gods", in compensation for offenses allegedly committed by a member of the girl's family. My main research question has been: What are the thoughts of the victims as well as the rescuers of Trokosi thoughts about the Trokosi tradition, system and practice? The thesis is based on a minor field study, observations and interviews. I observed the work at International Needs Network Ghana (INNG) and their work with Trokosi mainly focusing on the International Needs Vocational Training Centre (INVTC). At INVTC former Trokosi get the opportunity of becoming independence and self-sufficient - ke te pam tem eng. In this essay I have interviewed two opponents to Trokosi, in this essay called the rescuers, as well as one victim of Trokosi. In my interviews, the only person who criticized the theory and the religion behind Trokosi was the victim, a person who was born into this belief system. INNG’s critics are not about the theory behind Trokosi but how it is practised. Applying of feminist perspective this thesis focuses religious and cultural practices, in this case Trokosi, as a part of a larger system that is limiting women’s lives. In addition, post colonial theory may contribute to the analysis of “third world women’s own struggle and aspiration for independence. There are different views and perspectives on Trokosi and despite Ghana’s constitution and other documents that forbid this type of practice it is still vital. This indicates that there are more factors to consider. For instance overall patriarchal structures and post colonial experiences. Information and education is essential for the transformation of Trokosi in order to favour women’s right especially in the fields of human- and women’s rights.

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Acquah, Francis. "The impact of African traditional religious beliefs and cultural values on Christian-Muslim relations in Ghana from the 1920 to the present : a case study of the Nkusukum-Ekumfi-Enyan traditional area of the Central Region." Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/3473.

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The inception, evangelization and missionary activities of Christianity and Islam in Nkusukum-Ekumfi-Enyan traditional area in the Central Region of Ghana resulted in the conversions of the indigenous people, mainly, from African Traditional Religion (ATR) to the two mission religions. The religious beliefs, practices and the provision of social services of these immigrant religions have impacted on the religious and cultural life of the traditional communities. Yet, the indigenous religious beliefs and cultural values have served not only as the mediation of expressions for both indigenous Christians and Muslims in this area; they have, also, shaped, to a great extent, the forms of Christianity and Islam that developed as well as the relationships between members of the diverse religious groups. This thesis is an attempt to examine the impact of the traditional religious beliefs and cultural practices (with their underlying values) on the religious pluralistic context of this Mfantse traditional area in Ghana, particularly, on Christian-Muslim relations. Besides this quest, which has not received a sufficient scholarly attention, the need for this work also became evident in view of the emergence of religious extremism and intolerance by some Christian and Islamic groups in the country, which, at times, has undermined some of the traditional religious and cultural values, which have fostered peaceful co-existence over the years. Through this process, the extent of that changes that have resulted from the interaction of the two main mission religions (Christianity and Islam) with the indigenous context, are, also, assessed. The research tools used, namely interview and observation (of transitional rites and festivals), made it possible to explore both the religious and socio-cultural history of the people, which existed, mostly in oral tradition. In this sense, one of the contributions of this research lies in its role of “rescuing the memory” of the indigenous people. This effort becomes more relevant as the potential for losing this important aspect of the people’s narrative history increases, with the older generation passing on from this life and the reality of the main stream of the historical account coming from European sources. This study contributes to the scanty local scholarly material in this field of study, which, for some time now, has relied on non-indigenous sources, often, with their underlying assumptions and biases. The central argument of this thesis is that although a larger percentage of the indigenous population are converts to Christianity and Islam, it is the indigenous beliefs and values which, mainly, serve as the mediation for their religious and cultural expressions. This indigenous influence has enhanced harmonious relationships among members of Christianity and Islam in the area. The thesis is in two main sections, namely sections A and B. Section A comprises chapter one, which focuses on the introductory and methodological approach of the research and chapters two, three and four, which constitute the historical background of the people and, Christianity and Islam in the area. The chapters five, six and seven, which deal with the data analysis of the research and the conclusion (chapter eight) form the section B.

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Дядченко, Ганна Вікторівна, Анна Викторовна Дядченко, Hanna Viktorivna Diadchenko, and Бенджамін Квадво Боатенг. "Свята в Гані." Thesis, Сумський державний університет, 2021. https://essuir.sumdu.edu.ua/handle/123456789/84800.

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Свято – це день або дні, коли урочисто відзначають видатні події, знаменні дати; торжество, влаштоване з якої-небудь нагоди у певному суспільстві, релігійна або культурна подія тощо. Ці свята також нагадують про важливі історичні події, свідчать про релігійні цінності спільноти. Традиції святкування різних свят у певному суспільстві зумовлені релігією, історією, культурою соціуму. У цій статті ми розглянемо традиції свят у Республіці Гані – державі в Західній Африці.

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Laryea, Philip Tetteh. "Christianity as vernacular religion : a study in the theological significance of mother tongue apprehension of the Christian faith in West Africa with reference to the works of Ephraim Amu (1899-1995)." Thesis, 2006. http://hdl.handle.net/10413/927.

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Ephraim Amu is a distinguished musician. He is well known for his advocacy on African tradition and culture. Amu's pride in the African personality has earned him a place in Ghana's hall of fame. It was in recognition of these achievements that his portrait was embossed on Ghana's highest currency, the Twenty Thousand Cedi note. But there is more to the Amu story. In this thesis I have drawn substantially on Amu's own works to demonstrate how, in fact, he is an exemplar of mother tongue apprehension of the Christian faith in Africa. Amu showed in his songs, diaries, sermons, letters, addresses and private papers that the mother tongue, in this case, Ewe and Twi can be used to express not only Christian experience but also to formulate theological ideas in an innovative and creative ways. Amu's credentials as "African statesman" and "a self-conscious nationalist" owe not so much to Pan-African ideologies as his understanding of African culture and tradition from a biblical perspective. Amu believed that the entire universe, including the African cosmos, was created by God from the very beginning as kronkronkron (pure), pepeepe (exact), and fitafitafita (without blemish). He wrestled with the problem of (evil) and how this may have polluted an otherwise unblemished creation. Amu also wrestled with the issue of human participation in God's work of creation and the extent to which humankind may have contributed to the desecration of creation. In spite of the pollution, Amu believed that creation can be redeemed and restored to its original status by cleansing with the Word of God and the Holy Spirit. This belief led him to adopt a positive stance towards African culture and tradition. Amu demonstrated this particularly in the use of language. Most of his sermons and notable musical compositions are in Twi or Ewe. He kept a diary in his mother tongue, Ewe, for almost seventy years. Amu demonstrated that by using indigenous African languages it is possible to make a fresh contribution to theological issues and thereby present African Christianity as an authentic expression to God and capable of contributing to world Christianity. Apart from language, Amu believed that other elements in the African tradition could be employed to express the Christian faith. It is in this regard that his contribution to Christian worship, particularly the use of indigenous musical instruments, must be appreciated. Amu's realisation, that "There are deep truths underlying our indigenous religions, truths which are dim representations of the great Christian truths", led him to deal with the perception that
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.

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Opong, Andrew Kwasi. "A comparative study of the concept of the divine in African traditional religions in Ghana and Lesotho." 2002. http://hdl.handle.net/10500/15718.

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Goldstone, Brian David. "The Miraculous Life: Scenes from the Charismatic Encounter in Northern Ghana." Diss., 2012. http://hdl.handle.net/10161/5530.

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This dissertation examines the recent influx of Pentecostal-charismatic churches into the Northern Region of Ghana, a rural, underdeveloped region whose predominantly Muslim population has increasingly become the target of evangelistic efforts undertaken by Christians from the south. Based on ethnographic and archival research, my study considers the locus of this incursion as a densely layered zone of anxieties and emergences, desires and contestations, in which the elaboration of novel horizons of sensibility and experience is refracted through the vicissitudes of the region's social, economic, religious, and political history. I argue that the churches' impassioned campaign to "take back the north for the Lord" - a campaign whose exemplary medium is the evangelistic crusade in which "signs and wonders" are mobilized as particularly potent technologies of conversion - demarcates a complex field of intervention animated by a plurality of forces irreducible to those of strictly religious provenance. An ethos of progress and success fostered by the country's development apparatus; the longstanding prejudices surrounding northerners and "the north" in the Ghanaian national imaginary; the specter of a Muslim threat that surfaces in a post-9/11 world and perpetuates amidst a global war on terror - these are among the contingencies that have come together to render this encounter possible. Yet, far from simply overlaying these historical-political logics with the veneer of Christian discourse, my work charts the dissemination of a faith whereby, through the indwelling of the Holy Spirit, converts are anointed with a power to conceive themselves and, by extension, the world as nothing less than a totally "new creation." I contend that such practices of salvation, so characteristic of Pentecostalism's proliferation across the continent as a whole, are being recast in ways both subtle and sensational by their transposition into the allegedly pathological space of northern Ghana - as are, I suggest, the lives of the men and women who inhabit it.

Dissertation

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Dissertations / Theses on the topic 'Ghana – Religion'

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