Journal articles: 'Ghana – Religion'

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Asamoah-Gyadu, J. Kwabena. "'On the "Mountain" of the Lord' Healing Pilgrimages in Ghanaian Christianity." Exchange 36, no. 1 (2007): 65–86. http://dx.doi.org/10.1163/157254307x159425.

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AbstractIn Ghana, as with other African religious and cultural contexts, religion is a survival strategy. It is a dynamic phenomenon, which at every level of appropriation has been experiencing certain innovations informed by existential and supra-mundane needs. Some of these innovative appropriations of religion in contemporary Ghana include pilgrimages to religious sites in search of God's intervention for healing. Roman Catholicism, mainline Protestantism and Pentecostalism, the three main streams of Christian expression in Ghana have all had their members develop penchants for such pilgrimages although patronage is never denomination specific. In this article we examine some of the innovative ways in which healing pilgrimages have developed in the various Christian traditions and what implications these have for understanding religion in a contemporary African religio-cultural context.

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Agyeman, Yaw Sarkodie, and Samuel Awuah-Nyamekye. "African Traditional Religion in Contemporary Africa: The Case of Ghana." Oguaa Journal of Religion and Human Values 4 (June 1, 2018): 1–22. http://dx.doi.org/10.47963/ojorhv.v4i.347.

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Globalisation does not permit any religion to be an island to itself. Indigenous cultures all over the world bear the brunt of a consequent of globalisation--religious pluralism. On the continent of Africa, the five major world religions, notably Christianity and Islam, are slugging it out against each other and, most of the time, collectively against the indigenous religion of the African. Besides the challenges religious pluralism poses to the indigenous religion, Africa, like never before is being opened up for investment and the intrusion of the mass media and the internet. This paper is a general survey examining how the traditional religion of the African is responding to these realities using Ghana as a case study. It aims at an understanding of the current manifestation/s of the religion. The paper observes that syncretism has been used to analyse the current expression of the religion, but the paper takes the position that syncretism is not an adequate theory to explain current developments in the religion. It rather, advocates thetheories of the market and religious field as additional theories to explain current developments in the religious space in Africa, and for that matter, Ghana. The paper notes that though there is competition in the market, especially from impinging religions especially Christianity and Islam, opportunities have been opened to the indigenous religion making it to assume a transnational posture. It concludes that the future of African Traditional Religion will largely depend on its ability to respond to market realities in order to be continuously relevant to contemporary society.

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Aidoo, Gilbert Arhinful, and Thomas Prehi Botchway. "Ethnicity, religion and elections in Ghana." UCC Law Journal 1, no. 2 (December 1, 2021): 419–44. http://dx.doi.org/10.47963/ucclj.v1i2.427.

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Politics in Ghana’s fourth republic is an interesting phenomenon. The intricacies in Ghanaian politics is one that requires constant analysis. In this paper, we examine some of these intricacies – the question and role of identity in politics in Ghana. We particularly analyse how ethnicity and religion influence elections in one of Africa’s promising democracies. The analysis is based primarily on the scrutiny of official reports and detailed review of published works. The paper concludes that the tendencies to engage in over ethnicization and excessive religious undercurrent in Ghana’s fourth republic, if not properly managed, can lead to ethnic and religious clashes, especially during electioneering periods. It is in view of this that we recommend that religious and traditional leaders make conscious efforts to promote peaceful and decorous campaigns. Moreover, there is the need for political leaders to avoid inciting ethnic groups against one another, even as societal groups embark on educating and sensitizing the general population.

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Liu, Michelle. "Family, Religion, and Psychiatry in Ghana." American Journal of Psychiatry Residents' Journal 11, no. 8 (August 2016): 12–13. http://dx.doi.org/10.1176/appi.ajp-rj.2016.110806.

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Hanson, John H. "Modernity, Religion and Development in Ghana." Ghana Studies 12-13, no. 1 (2011): 55–75. http://dx.doi.org/10.3368/gs.12-13.1.55.

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Haynes, Jeffrey. "Christian Nationalism and Politics in Ghana." Religions 14, no. 9 (September 20, 2023): 1202. http://dx.doi.org/10.3390/rel14091202.

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This paper argues that Christian nationalism is a significant religious and political ideology in Ghana, a west African country whose population is 70 per cent Christian. In Ghana, Christian nationalism is not simply Christians seeking to make their collective voice heard on issues of national interest. Instead, Christian nationalists pursue a religious and political project with the aim of remaking Ghana according to their values and beliefs. To embed and consolidate influence, prominent Christian nationalists in Ghana both cultivate ‘insider’ status with powerful political elites and develop a high media profile in order to promote their views, encourage the government to adopt their policies, and increase the number of followers. This article makes two main arguments. First, Christian nationalists in Ghana seek to change public policy to remake the country according to their understanding of Christian morals and ethical behaviour. Second, Christian nationalists in Ghana pursue their goal—to build the kingdom of God on earth—in three main ways: (1) strong support for Ghana’s national cathedral, seen as a celebration of national unity and social cohesion; (2) attacks on alleged immorality of Ghana’s LGBTQ+ community; (3) vilify followers of minority religions to encourage the view that Christianity is the most appropriate religion in Ghana and that other religions are inferior.

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Pokimica, Jelena, Isaac Addai, and Baffour K. Takyi. "Religion and Subjective Well-Being in Ghana." Social Indicators Research 106, no. 1 (January 25, 2011): 61–79. http://dx.doi.org/10.1007/s11205-011-9793-x.

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Quayesi-Amakye, Joseph. "A YEAST IN THE FLOUR: PENTECOSTALISM AS THE AFRICAN REALISATION OF THE GOSPEL." Studia Historiae Ecclesiasticae 42, no. 3 (February 23, 2017): 71–84. http://dx.doi.org/10.25159/2412-4265/1591.

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The paper discusses the contributions of Pentecostalism to the development of the Christian faith in Ghana and Africa. It argues that Pentecostalism is what fulfils the aspirations and quest of Ghanaian (African) Christians in their search for authentic Christian life. Christianity came to West Africa as a Western contextualised religion impinged by the nineteenth-century rationalisation, the product of the Enlightenment. This paper contends that Pentecostals influence the ethos and praxis of older mission churches in Ghana. It describes, analyses and assesses the various ways Pentecostals are helping to integrate the Christian faith into the religio-social contexts of Ghanaians. This is a complete paradigm shift from their earlier posture to social matters.

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Appiah, Simon Kofi. "Biblical interpretation and the moral function of religion: Towards the building of a just and equitable society in Ghana." Oguaa Journal of Religion and Human Values 7, no. 1 (March 1, 2023): 94–111. http://dx.doi.org/10.47963/ojorhv.v7i1.1150.

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Christianity has become commonplace in Ghana today, but there is something unique about its realisation and expression. Among Ghanaian Christians, the Bible is applied as a document of faith and conduct in ways that pay minimal attention to the separation between religion and morality. This practice is like allegorical interpretation, which reads the Bible as a resource for learning about Christian religious values and how they influence what people do, how they live, and the effect of both on the development of an equal and just society. But naturally, allegory presupposes the age-old question about the moral function of religion generally, and, in this case, of the relationship between religion and morality in ‘Ghanaian Christianities’. This paper argues that biblical exegetes in Ghana can lead the way toward a more systematic reading of the Bible from a moral perspective in the complex context of contemporary Ghana and the pluralism of faith it represents. It is suggested that a fruitful fulfilment of this difficult task can contribute significantly towards building a just and equitable Ghanaian society.

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Golo, Ben-Willie Kwaku, and Joseph Awetori Yaro. "Reclaiming Stewardship in Ghana: Religion and Climate Change." Nature and Culture 8, no. 3 (December 1, 2013): 282–300. http://dx.doi.org/10.3167/nc.2013.080304.

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The hydra-headed nature of climate change—affecting not just climate but all other domains of human life—requires not just technological fixes but cultural innovation. It is impossible to ignore a devoutly religious majority in Ghana, a nation where diverse religious communities' perspectives on climate change and their views on the way forward are crucial. This article aims to empirically explore how Christian, Islamic, and indigenous African religious leaders view the challenges of climate change and what countermeasures they propose. Interestingly, most our informants have indicated that the reasons for the current environmental crisis are, in equal degree, Ghana's past colonial experience and deviation from religious beliefs and practice, while the main obstacle to sustainable development is poverty. There was unanimity on the reclamation of religious values and principles that promote the idea of stewardship as a way forward toward a sustainable future. This, however, functions more as a faith claim and a religiously inspired normative postulate than a program of concrete action.

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Gedzi, Victor Selorme, Kwakye Siaw Ahenkora, and Yunus Dumbe. "Homosexuality in Ghana: Perspectives of Science, Social Learning Theory and Religion." Oguaa Journal of Religion and Human Values 5, no. 1 (January 1, 2019): 18–40. http://dx.doi.org/10.47963/ojorhv.v5i1.337.

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The study discusses homosexuality in Ghana. It has analyzed the interdisciplinary views of science, the social learning theory and religion on the phenomenon. The approach is mainly qualitative involving both individual and group interviews. Individual and group informants were respectively selected using purposeful and availability sampling designs in institutions, towns/cities, and secret homosexual parties. The findings were that homosexuality in Ghana portrays a learnt behavior; it is not genetically caused as some claim. Religiously, the phenomenon is seen as a sinful act. The study suggests ways that homosexuals can be helped to overcome their situation. The study is important because it highlights the state of homosexuality in Ghana and suggests helpful ways of dealing with it. It also contributes to existing local and global debates on the phenomenon.

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Niedźwiedź, Anna. "The Africanization of Catholicism in Ghana: From Inculturation to Pentecostalization." Religions 14, no. 9 (September 14, 2023): 1174. http://dx.doi.org/10.3390/rel14091174.

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This article discusses the Africanization of Catholicism in Ghana as a process that embraces activities deriving from the inculturation doctrine as well as those emerging during the most recent process of pentecostalization. The complex and changing historical and current discourses on “African tradition”, “traditional religion”, and “African spirituality” are presented in relation to the creation of an independent Ghana and the state-instigated concept of “national heritage”, as well as the Catholic theological developments strongly shaped by the Second Vatican Council. The influences of Pentecostal and charismatic Churches are described and the pentecostalization of Catholicism is interpreted as a kind of subversive development of inculturation doctrine and practices. The article refers to the material and embodied aspects of religion, pointing to the importance of material culture and “embodied continuation” in shaping contemporary African Christian and African Catholic identities. The article draws on ethnographic material collected in Catholic parishes in central Ghana.

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Tweneboah, Seth, and Edmond Akwasi Agyeman. "African Traditional Religion and Trans-Saharan Migration from Ghana." African Diaspora 13, no. 1-2 (November 4, 2021): 204–29. http://dx.doi.org/10.1163/18725465-bja10016.

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Abstract This paper interrogates an unexamined component of the religion-migration nexus in Ghana. Using African Traditional Religion as a case in point, the paper examines the function shrines play in sustaining youth migration to Libya and across the Mediterranean to Europe. The paper relies on interviews and fieldtrips to migrant sending communities in the Nkoranza area of the Bono East region of central Ghana. The paper gives an account of the daily realities of prospective migrants, returnees and their families. Among other key findings, it is shown that there is an intricate connection between youth migration, the family system and the deities in sustaining the trans-Saharan migration. This migration, we observe, has become a livelihood strategy, the perpetuation of which reassures the survival of not only the people, but their gods as well.

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14

Nyinevi, Christopher Y., and Edmund N. Amasah. "The Separation of Church and State under Ghana’s Fourth Republic." Journal of Politics and Law 8, no. 4 (November 29, 2015): 283. http://dx.doi.org/10.5539/jpl.v8n4p283.

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<p class="Body">Ghana is religiously diverse. Data from the country’s Statistical Service indicates that as of 2010, 71.2% of the population was Christian, 17.6% was Muslim, and 5.2% were adherents of traditional religious beliefs. Non-believers accounted for only 5.3%. Believers other than believers of the three main religions were less than 1%. Despite the diversity, the country has enjoyed peaceful co-existence among all sects and denominations; sectarian violence is a rare phenomenon. Controversies about religious discrimination and stereotypes, and government over indulgence of religion are, however, not uncommon. This article examines the vexed question of separation of church and state in Ghana. It seeks to identify what the country’s religious identity is —whether secular or otherwise—and the implication of that identity for religious expression in public life.</p>

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15

Nassè, Dr Théophile Bindeouè, Naab Francis Xavier, Bismark Boateng, Nicolas Carbonell, Justice Agyei Ampofo, Adams Sabogu, and Eric Dalinpuo. "RELIGIOSITY AND CONSUMER BEHAVIOR: A STUDY OF CONSUMPTION PATTERNS FOR ALCOHOLIC AND NON-ALCOHOLIC BEVERAGES AMONG ANIMIST, CHRISTIAN AND MUSLIM CONSUMERS IN THE CONTEXT OF GHANA." International Journal of Management & Entrepreneurship Research 2, no. 4 (September 3, 2020): 244–61. http://dx.doi.org/10.51594/ijmer.v2i4.162.

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Researchers' interest in consumer religiosity and behavior is explained by the fact that religion influences not only the social behavior of individuals, but also their consumption behavior. Most of the studies on the subject come from Western and Asian countries with a few of such studies been conducted in Africa and particularly in Ghana. The aim of this paper is to explore the concepts of religiosity and consumer behavior in Ghana, in order to consider the role of culture in the management and marketing of industrial products. Ghana is a country where religion plays an important role in shaping lives and ensuring community cohesion. However, a determined part of the believers contributes to increasing the consumption of industrial beverages, and the obliviousness in the marketing sector also seems to be a barrier that slows the production and consumption of non-alcoholic industrial beverages. The research approach is exploratory and qualitative. The collection of qualitative data is done with the aid of a SONY voice recorder through some semi-structured interviews. Then, the qualitative data are transcribed manually and verbatim analyzed. The results show that in the context of Ghana, religiosity of believers affects the behavior of the consumer and that consumer behavior towards non-alcoholic industrial beverages affects religiosity. Keywords: Religiosity, Consumer Behavior, Industrial Beverages, Consumption, Marketing, Ghana.

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Benyah, Francis. "Pentecostalism, Media, Lived Religion and Participatory Democracy in Ghana." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 18, no. 2 (October 13, 2019): 155–77. http://dx.doi.org/10.1558/pent.38945.

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Tayviah, Makafui M., Samuel Tawiah Baidoo, and Linda Akoto. "Enhancing domestic savings mobilisation in Ghana: does religion matter." International Journal of Business and Globalisation 29, no. 3 (2021): 385. http://dx.doi.org/10.1504/ijbg.2021.10042279.

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Baidoo, Samuel Tawiah, Linda Akoto, and Makafui M. Tayviah. "Enhancing domestic savings mobilisation in Ghana: does religion matter." International Journal of Business and Globalisation 29, no. 3 (2021): 385. http://dx.doi.org/10.1504/ijbg.2021.118683.

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Adu-Gyamfi, Albert. "Connecting religion to homeownership: exploring local perspectives in Ghana." Cities 96 (January 2020): 102441. http://dx.doi.org/10.1016/j.cities.2019.102441.

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Langer, Arnim. "The Situational Importance of Ethnicity and Religion in Ghana." Ethnopolitics 9, no. 1 (March 2010): 9–29. http://dx.doi.org/10.1080/17449050903557385.

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Addai, Isaac, Chris Opoku-Agyeman, and Helen Tekyiwa Ghartey. "An Exploratory Study of Religion and Trust in Ghana." Social Indicators Research 110, no. 3 (November 29, 2011): 993–1012. http://dx.doi.org/10.1007/s11205-011-9969-4.

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22

Anderson Jnr, George, and Seth Tweneboah. "Neo-Prophetism and the Commercialisation of Religion in Ghana." Oguaa Journal of Religion and Human Values 7, no. 1 (December 1, 2023): 62–83. http://dx.doi.org/10.47963/ojorhv.v7i1.1410.

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Drawing on the commercialisation of religious items and services by Ghana’s neo-prophetic actors, this paper seeks to draw a relationship between existential insecurity, reliance on religion and associated abuses. The paper brings to the fore the factors that push religious followers to patronise the services of prophetic actors. It contends that a symbiotic dependence between prophetic actors and their followers in terms of what the paper identifies as religious dependence, opportunism and interdependency fuels and fans the commercialization of religion in the Ghanaian neo-prophetic Christianity. The paper also interrogates the ways in which the attempt to meet the demands of religious consumers yields itself to certain forms of violations and abuses. The paper does this via the qualitative approach to research with interviews and participant observation

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Benyah, Francis Ethelbert Kwabena, and Sofia Sjö. "Media Portrayals of Religion, Prayer Camps and Persons with Mental Illness in Ghana: A Discursive and Narrative Analysis." Journal of Religion, Media and Digital Culture 13, no. 1 (March 8, 2024): 43–64. http://dx.doi.org/10.1163/21659214-bja10112.

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Abstract In Ghana, the situation of persons with mental illness is precarious. This is due, in part, to the inadequate resources for mental health care. Individuals and families whose relatives suffer from mental illness rely largely on faith-based resources. The media has sought to highlight aspects of the stigmatisation and rejection of the mentally ill. These reportages show the dilapidated conditions under which vulnerable persons are kept in religious institutions. They also highlight serious issues that need attention, but how exactly do they construct mental illness, religion, and Ghanaian society and do they challenge or uphold stigmatising notions about religion and the mentally ill? We use a discursive and narrative approach to unpack the depictions of three reportages and one official documentary about mental illness and religion in Ghana. We argue that stigmatisation prevails in the chosen videos, but the videos also do provide knowledge and understanding, however with varied focus on and insights into religious aspects of mental health care.

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Adam, Konadu, and Margaret Makafui Tayviah. "Interfaith Dialogue as A Remedy to Social Instability: Ghana and Nigeria in Retrospect." Global Journal of Arts, Humanities and Social Sciences 11, no. 9 (September 15, 2023): 50–63. http://dx.doi.org/10.37745/gjahss.2013/vol11n95063.

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The world and Africa in particular has become pluralistic such that there are many political parties, ethnic groups, cultures and religions prevaili and coexisting in such places. Many West African countries such as Ghana, Togo and Nigeria are pluralistic in nature. Citizens in the aforementioned countries find ways and means to live together peacefully despite their differences. Nonetheless, many African societies face political, ethnic, religious and social instabilities. These instabilities make relations with each other difficult. However, since religion permeates the lives of people for that matter Ghanaians and Nigerians in particular, this article argues that interfaith dialogue can serve as a remedy to social instability in Ghana and Nigeria. Using secondary data from the internet, published and unpublished works in the form of books and journal articles, this paper discusses the use of interfaith dialogue as an instrument for addressing or preventing social instability in the African society.

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Sanni, Samira, Samuel Adu-gyamfi, Abass Mohammed, Henry Tettey Yartey, and Kwasi Amakye-boateng. "Feminism in Islam: A Study of the Obstacles of Muslim Women Political Participation in Ghana." African Journal of Gender, Society and Development (formerly Journal of Gender, Information and Development in Africa) 10, no. 4 (December 1, 2021): 121–40. http://dx.doi.org/10.31920/2634-3622/2021/v10n4a6.

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Religion plays an important role in the lives of individuals. It most especially highlights the dictates of the good and bad for people through its scriptures. In some societies, religion is infused into their cultures, making it difficult for the people to determine the difference. Ghana is known for its religious tolerance and also its belief in patriarchy among others. The country has a majority of about 70% citizens in the Christian faith, 17% in the Islamic faith and the remaining is shared between others which may include the traditional belief systems. This article seeks to highlight the impact of Islam on political participation in Ghana and Parliament in particular. The focus of this study is to discuss the question relating to the limited level of participation of Muslim women in parliament. In particular, the article assesses the Qur’anic teachings to find out if the same is responsible for the minimal level of political participation or has served as an obstacle to the goals of Muslim women aspiring to be parliamentarians in Ghana.

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Yin, Elijah Tukwariba. "The material conception of religion among inmates in the Ankaful maximum security prison, Ghana." Masyarakat, Kebudayaan dan Politik 35, no. 3 (August 22, 2022): 252–64. http://dx.doi.org/10.20473/mkp.v35i32022.252-264.

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In the field of penology, very few studies have paid attention to the role of religion in prison. The sparse scholarly studies are largely focused on the advanced countries, and rarely on prisons in Africa. In addition, the findings on the impact of religion on inmates have yielded mixed results. This study examined the role of religion as a facet of inmates’ social relationships. It is argued that the decision of inmates to participate in religious activities is not necessarily for redemption but for materialism. The study settled on a mixed method approach to data collection. The data revealed that inmates who participated in religious activities did so purposely for the material benefits associated with the practice of religion. Religion provided inmates the context for contemplating their lives and mortality. The study concludes that religious beliefs and practices; regardless of how it comes to be experienced within the confines of the prison, are powerful forces that influence the conduct of prisoners, prison officials and civil society organisations.

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Gedzi, Victor Selorme. "role of culture and law in sustaining trokosi institution in southern Ghana." Oguaa Journal of Religion and Human Values 5, no. 2 (December 1, 2019): 1–21. http://dx.doi.org/10.47963/ojorhv.v5i2.1163.

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The study carefully examined trokosi—the keeping of virgins (henceforth referring always to girls and not boys) in traditional religious shrines in Ghana, using a shrine in Afife as a case study. The study tried to find out whether culture, including its primary constituent, religion, and law play any role in sustaining the trokosi institution in spite of efforts by the Ghana Government and human rights activists to eliminate it. The study used qualitative approach that involved in-depth interviews with key informants, local people, and observation. The primary data was supplemented by relevant secondary data. The research identified that trokosi as an institution persists because of its use of religio-cultural techniques such as social structuring and meaning. Other findings that sustain the institution include the overt endorsement of the religio-cultural institution by local and international human rights laws; government‘s inability to enforce criminal laws; government officials‘ and trokosi practitioners‘ fear of reprisals from the traditional god that is the basis of the institution; and indigenes‘ adamancy to preserve trokosi as a religio-cultural heritage even if it infringes on fundamental human rights of women and girls. The study is important because, among other things, it contributes to existing discourses on religious and cultural institutions and practices both locally and internationally.

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de Witte, Marleen. "Television and the Gospel of Entertainment in Ghana." Exchange 41, no. 2 (2012): 144–64. http://dx.doi.org/10.1163/157254312x633233.

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Abstract Charismatic-Pentecostal ‘media ministries’ have become very successful in Africa’s new media fields. They shape new forms of public religiosity that spill over into various forms of popular culture and resonate with broad audiences. This article explores the emergence of new Pentecostal publics at the intersection of media, religion, and entertainment in Ghana, raising critical questions concerning the relations between these domains. It analyses two different religious television broadcasts: a television ministry by a well-known celebrity pastor and a gospel reality show featuring a preaching competition for youth. It also considers the debates and concerns such programmes evoke locally. The analysis shows that Pentecostalism’s employment of popular media and entertainment styles is an effective source of persuasive power, but also poses challenges with regard to binding people as committed Christians. The blurring of boundaries between religion and entertainment business causes insecurities about the authenticity of religious authority and religious subjectivity.

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Takyi, Baffour K., and Enoch Lamptey. "Faith and Marital Violence in Sub-Saharan Africa: Exploring the Links Between Religious Affiliation and Intimate Partner Violence Among Women in Ghana." Journal of Interpersonal Violence 35, no. 1-2 (November 18, 2016): 25–52. http://dx.doi.org/10.1177/0886260516676476.

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Research shows that intimate partner violence is quite widespread throughout the world. In the case of sub-Saharan Africa (SSA), studies have concluded that cultural and economic factors help to sustain the spread and maintenance of intimate partner violence in the region. Although the cultural interpretations predominate in current research, few have examined the links between religion, an important cultural variable, and intimate partner violence in SSA. Given the growth and importance of religion in African cultures, we used data from the 2008 Ghana Demographic Health Survey ( n = 1,831) and ordinary least squares regression method to investigate the links between religious affiliation and intimate partner violence. Findings from our study point to some variations in intimate partner violence by affiliation. This is especially true with regard to women’s experience with sexual violence and emotional violence. Besides religion, we also found ideologies that support wife abuse, the nature of decision-making process at the household level, and husband’s use of alcohol to be important determinants of intimate partner violence in Ghana. We examined the implications of these findings.

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Nrenzah, Genevieve, and Michael P. K. Okyerefo. "Religion and Commodification: The Ghanaian Churches' COVID-19 Economy." Ghana Journal of Religion and Theology 11, no. 1-2 (August 21, 2022): 133–55. http://dx.doi.org/10.4314/gjrt.v11i1-2.9.

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Ghana had its first COVID -19 pandemic victim in the second week of March 2020. This prompted the government to introduce restrictive measures such as a partial lockdown, which included halting economic activities, restricting movement, and banning public gatherings. Later, restrictions were relaxed to allow twenty-five people to attend funerals. These presidential directives, known as Number 1 in Ghana, meant a total shutdown of religious gatherings that constitute an economy of itself. While some church leaders tried to open their churches for worship and were arrested for doing so, most moved their services to virtual spaces to reach their members. The fascinating phenomenon that emerged was the creative ways various religious leaders used to monetise the services offered to members. Using the cyber-ethnographic method, we examine the various means deployed by five selected churches to manage church finances and membership. The results show that the churches' monetary interests and survival strategies were paramount amidst the pandemic. The financial, spiritual, and physical well-being of members/clients was dominant at the time.

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Meyer, Birgit. "What Is Religion in Africa? Relational Dynamics in an Entangled World." Journal of Religion in Africa 50, no. 1-2 (August 10, 2021): 156–81. http://dx.doi.org/10.1163/15700666-12340184.

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Abstract Addressing the implications of the introduction of the concept of religion to Africa in the colonial era, this essay approaches religion from a relational angle that takes into account the connections between Africa and Europe. Much can be learned about the complexity and power dynamics of these connections by studying religion not simply in but also from Africa. Referring to historical and current materials from my research in Ghana by way of example, my concern is to show how a focus on religion can serve as a productive entry point into the longstanding relational dynamics through which Africa and Europe are entangled. This is a necessary step in decolonizing scholarly knowledge production about religion in Africa, and in religious studies at large.

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Max-Wirth, Comfort. "The Public Role of Religion in Modern Ghanaian Society." PNEUMA 40, no. 1-2 (June 6, 2018): 71–90. http://dx.doi.org/10.1163/15700747-04001031.

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Abstract This article lends its voice to the discussion on Charles Taylor’s Varieties of Religion Today: William James Revisited, which critiques William James’s view that the public dimensions of religion will be less real and less necessary and, therefore, will decrease in modern societies. The article uses Ghana as a case study to show that religion is still a public phenomenon in modern African societies. Religion has always been a crucial part of Ghanaian public life, including politics, although today it finds expression in the context of pentecostal Christianity. As the religious phenomenon with the strongest presence in contemporary Ghana, Pentecostalism informs the lives of many. Nowadays, during political elections, voters would consider whether or not a candidate exhibits pentecostal religious qualities in deciding to vote him or her into office. Likewise, politicians use religious communities and leaders for the purposes of mobilizing voters or organizing constituencies. Furthermore, religious language has come to dominate political discourse and debates with politicians casting their messages and visions in religious (mostly biblical) imagery and allusions to appeal to worshipping populations both imaginatively and emotionally. In demonstrating the increasing public quality of religion in modern societies, this article identifies some of the strategies Ghanaian politicians use to play on the pentecostal imaginations of the Ghanaian populace, all in a bid to secure political power. This article argues that while religion is a private experience in modern Western societies, it is public and mainstream and influences almost all facets of life in modern Africa, particularly Ghanaian politics.

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GYIMAH, STEPHEN OBENG, ERIC Y. TENKORANG, BAFFOUR K. TAKYI, JONES ADJEI, and GABRIEL FOSU. "RELIGION, HIV/AIDS AND SEXUAL RISK-TAKING AMONG MEN IN GHANA." Journal of Biosocial Science 42, no. 4 (March 9, 2010): 531–47. http://dx.doi.org/10.1017/s0021932010000027.

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SummaryAlthough a growing body of research has linked religious involvement with HIV/AIDS protective behaviour in Africa, the focus has mainly been on women. Given the patriarchal nature of African culture, this paper argues for the inclusion of men, a critical group whose sexual behaviours have increasingly been linked to the spread and sustenance of the virus in the region. Drawing on different theoretical discourses and using data from the 2003 Ghana Demographic and Health Survey, this paper examines how religious affiliation influences men's risky sexual behaviours. While the results from the bivariate analysis suggested that Muslims and Traditionalists were significantly less likely to engage in risky sexual behaviour compared with Christians, those differences disappeared once socioeconomic variables were controlled, rendering support for the selectivity thesis. This finding could benefit programmatic and policy formulation regarding AIDS prevention in Ghana.

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Johnson, Lauren, and Barbra Mann Wall. "Women, Religion, and Maternal Health Care in Ghana, 1945-2000." Family & Community Health 37, no. 3 (2014): 223–30. http://dx.doi.org/10.1097/fch.0000000000000032.

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Ababio, Abraham Gyamfi, and Godfred Mawutor. "Does Religion Matter for Savings Habit of Households in Ghana ?" Singaporean Journal of Business Economics and Management Studies 4, no. 8 (2015): 49–56. http://dx.doi.org/10.12816/0019680.

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Parra, Juan Carlos, George Joseph, and Quentin Wodon. "Religion and Social Cooperation: Results from an Experiment in Ghana." Review of Faith & International Affairs 14, no. 3 (July 2, 2016): 65–72. http://dx.doi.org/10.1080/15570274.2016.1215845.

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Sackey, Brigid M. "Charismatism, Women, and Testimonies: Religion and Popular Culture in Ghana." Ghana Studies 8, no. 1 (2005): 169–95. http://dx.doi.org/10.1353/ghs.2005.0001.

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Schott, Rüdiger. "Traditional Law and Religion Among the Bulsa of Northern Ghana." Journal of African Law 31, no. 1-2 (1987): 58–69. http://dx.doi.org/10.1017/s0021855300009244.

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In October 1974 I attended a court session in Sandema, capital of the Bulsa District in the Upper Region of Ghana.1 Before the Paramount Chief of the Bulsa, Mr. Azantinlow, had appeared two men from Kanjaga, another Bulsa village. One of them complained that some of his donkeys had gone astray and had been illegally appropriated by his neighbour. The latter denied these charges, stating that the donkeys in his compound were his own and not identical with the lost donkeys of the complainant.The case had been brought previously before the chief of Kanjaga who had advised them to consult a diviner (baano), who by means of his divining practices should find out to whom the donkeys belonged. The diviner, consulted by the complainant's father, came to a conclusion in his favour, yet the defendant did not believe what the complainant told him about the outcome of the divining, but accused him of telling lies. In addition the defendant asked: “In our land (i.e. according to our customs), if you consult a diviner, don't you also offer sacrifices to a bogluk?”2 This the complainant's father apparently had failed to do.The case was finally brought before the Paramount Chief in Sandema. He refused to judge the case, but referred it back to the elders of the village: they should “talk the case” (biisi bììka) before it was brought to the Chief again, if necessary.

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Gyimah, Stephen Obeng, Jones K. Adjei, and Baffour K. Takyi. "Religion, Contraception, and Method Choice of Married Women in Ghana." Journal of Religion and Health 51, no. 4 (May 13, 2011): 1359–74. http://dx.doi.org/10.1007/s10943-011-9478-4.

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Sarbah, Cosmas Ebo. "Religion, State, and Constitution in Ghana: Disputed Realms of Neutrality." Journal of Ecumenical Studies 58, no. 3 (June 2023): 376–98. http://dx.doi.org/10.1353/ecu.2023.a907022.

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precis: This essay discusses the neutrality of the role of the state and its apparatus or agencies in Ghana as it takes various steps to ensure that rights to religious practices are protected. It also examines the extent to which the noninterference by state institutions in internal affairs and activities of religious organizations is carried out in the role of the state in the building of the national cathedral and the organization of the annual pilgrimage to Mecca—as it ensures that no undue advantage is given to any of the country's religious bodies. Finally, it assesses abuse, or even perceived abuse, of religious rights in the public space (schools and hospitals) led by the religious minority and examines the measures put in place by the state to deal with the problem.

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De Witte, Marleen. "ALTAR MEDIA'S LIVING WORD : TELEVISED CHARISMATIC CHRISTIANITY IN GHANA." Journal of Religion in Africa 33, no. 2 (2003): 172–202. http://dx.doi.org/10.1163/15700660360703132.

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AbstractIn many parts of Africa, charismatic-Pentecostal churches are increasingly and effectively making use of mass media and entering the public sphere. This article presents a case study of a popular charismatic church in Ghana and its media ministry. Building on the notion of charisma as intrinsically linking religion and media, the aim is to examine the dynamics between the supposedly fluid nature of charisma and the creation of religious subjects through a fixed format. The process of making, broadcasting and watching Living Word shows how the format of televisualisation of religious practice creates charisma, informs ways of perception, and produces new kinds of religious subjectivity and spiritual experience. Through the mass mediation of religion a new religious format emerges, which, although originating from the charismatic-Pentecostal churches, spreads far beyond and is widely appropriated as a style of worship and of being religious.

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Sarfo, Elizabeth Anokyewaa, Joana Salifu Yendork, and Lily Kpobi. "Is the Church a Place of Solace or Frustration?" Journal of Religion in Africa 52, no. 1-2 (June 3, 2022): 146–69. http://dx.doi.org/10.1163/15700666-12340219.

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Abstract Religion is seen to have both positive and negative impacts on the individual and the society. The present study sought to investigate the impact of neo-prophetic Christianity on the members of neo-prophetic churches in Ghana. Eighty-six congregants of six neo-prophetic churches in Accra and Kumasi were sampled for this study. Methods used in the gathering of data included in-depth interviews, church observations, and focused group discussions. Results indicated that neo-prophetic Christianity has both positive and negative impacts on their members and the society in general. Some of the negative impacts included exploitation by church leaders, discrimination among church members and against other religions, and attribution of spiritual causes to illness and misfortune. The positive impacts of religion included the adoption of good personal values, provision of social support, the use of religious coping, as well as fostering hope and optimism. The implications of these findings are discussed.

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McCAULEY, JOHN F. "The Political Mobilization of Ethnic and Religious Identities in Africa." American Political Science Review 108, no. 4 (October 8, 2014): 801–16. http://dx.doi.org/10.1017/s0003055414000410.

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When elites mobilize supporters according to different cleavages, or when individuals realign themselves along new identity lines, do their political preferences change? Scholars have focused predominantly on the size of potential coalitions that leaders construct, to the exclusion of other changes that might occur when one or another identity type is made salient. In this article, I argue that changes in the salience of ethnicity and religion in Africa are associated with variation in policy preferences at the individual level. I test this claim empirically using data from a framing experiment in Côte d’Ivoire and Ghana. By randomly assigning participants to either a religious or an ethno-linguistic context, I show that group members primed to ethnicity prioritize club goods, the access to which is a function of where they live. Otherwise identical individuals primed to religion prioritize behavioral policies and moral probity. These findings are explained by the geographic boundedness of ethnic groups and the geographic expansiveness of (world) religions in the study area.

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Guedj, Pauline. "La transnacionalización de la religión akan: religión e identidad entre la comunidad afroamericana de EE. UU." Atlántida Revista Canaria de Ciencias Sociales, no. 13 (2022): 39–57. http://dx.doi.org/10.25145/j.atlantid.2022.13.03.

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In 1965, Gus Dinizulu, an African American percussionist, traveled to Ghana with the dance company he was leading. There, he took the trip as an opportunity to explore his African roots and met Nana Oparebea, the Ghanaian chief-priestess of the Akonedi Shrine, north of Accra. She performed for Dinizulu a divination, during which she explained that his enslaved ancestors were part of the akan people of Ghana and gave him the mission to search for other African Americans who, like him, were of Ghanaian ancestries. She also offered him a set of altars, containing the spiritual forces of the deities revered in the Akonedi Shrine and asked him to import in the United States what was then labelled the akan religion. The aim of this paper will be to describe the process of diffusion, importation, transnationalization and indigenization of the akan religion between West Africa and the East Coast of the United States.

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Öhlmann, Philipp, and Ignatius Swart. "Editorial: Multiple Perspectives on Religion and Development." Religion and Development 2, no. 2 (December 15, 2023): 163–69. http://dx.doi.org/10.30965/27507955-20230029.

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Abstract This editorial introduces Vol. 2, Issue 2 of Religion & Development. The articles in this issue explore the religion and development nexus from a variety of perspectives. In terms of geography, they encompass studies focusing on Ethiopia, Germany, Ghana and the Philippines and of a more overarching international scope. Methodologically, the contributions include empirical approaches (qualitative and quantitative) and a systematic literature review. Thematically, the issue includes studies scrutinising the very notion of development as well as those highlighting specific topics within the development debate and on related themes. Furthermore, the issue includes reviews of recent book publications relating to the religion and development nexus.

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Nkrumah-Pobi, Samuel Kofi Boateng, and Sandra Owusu-Afriyie. "Religious Pluralism in Ghana: Using the Accommodative Nature of African Indigenous Religion (AIR) as a Source for Religious Tolerance and Peaceful Coexistence." International Journal of Interreligious and Intercultural Studies 3, no. 1 (April 28, 2020): 73–82. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.690.

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This article deploys the accommodative nature of African Indigenous Religion (AIR) as a reflective tool in Ghana’s religious pluralistic context. This paper argues that the accommodative nature of AIR which has made scholars argue for its singularity can serve as a tool which would promote religious tolerance and peaceful coexistence in Ghana. The findings of the research demonstrated that though there is a level of religious tolerance and peaceful coexistence among various religious groups in Ghana, there is still more room for improvement, thus the proposal of this model as a response.

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Yaw Akoto, Osei, and Joseph Benjamin A. Afful. "What Languages are in Names? Exploring the Languages in Church Names in Ghana." ATHENS JOURNAL OF PHILOLOGY 8, no. 1 (February 19, 2021): 37–52. http://dx.doi.org/10.30958/ajp.8-1-2.

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Several studies over the years have employed the rhetorical question "What is in a name?" to uncover the semantic-pragmatic imports of names. This paper examines church names (ecclesionyms) which constitute part of the religio-onomastic landscape of Ghana to discover the various languages embedded in them. To achieve this task, we gathered names of churches from ‘online’ (websites of associations of Christian churches) and ‘offline’ sources (posters, signages and billboards). We manually searched the data and identified all languages embedded in the church names. Guided by Akoto’s (2018) global-local model of language choice, the analysis showed that churches in Ghana generally adopt three global languages (Hebrew, Greek and Latin), a glocal language (English) and three local languages (Akan, Ewe and Ga). It is argued that the status of the global, glocal and local languages as canonical/biblical languages, an ‘ethnically neutral’ language and ‘Ghanaian majority’ languages respectively enable the churches to foreground their uniqueness. Implications for language planning in religion are discussed. Keywords: church names, ecclesionym, glocal language, identity, language choice

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Coker, Wincharles, and De-Valera N. Y. M. Botchway. "A RHETORIC OF CHINA’S EXPLOITATION OF RELIGION IN WEST AFRICA." KENTE - Cape Coast Journal of Literature and the Arts 3, no. 2 (December 19, 2023): 19–32. http://dx.doi.org/10.47963/jla.v3i2.1263.

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This paper attempts to deconstruct Chinese business agents’ exploitation of religion as an economic resource in West Africa. Focusing on three cases from Ghana sampled on YouTube, the paper argues that China’s religion project in Africa involves three rhetorical strategies. These are reverse proselytization, repackaging of African/Ghanaian Christian gospel songs, and enstoolment of Chinese as African chiefs. The analysis reveals that Chinese foreign workers employ this capitalist model based on the working hypothesis that the average African of the postcolonial/neocolonial epoch is economically vulnerable and yet passionately religious, and, thus, would look to religion for solutions. Implications of the findings are reported in the paper.

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Ahinkorah, Bright Opoku, Abdul-Aziz Seidu, Eugene Budu, Ebenezer Agbaglo, Francis Appiah, Collins Adu, Anita Gracious Archer, and Edward Kwabena Ameyaw. "What influences home delivery among women who live in urban areas? Analysis of 2014 Ghana Demographic and Health Survey data." PLOS ONE 16, no. 1 (January 4, 2021): e0244811. http://dx.doi.org/10.1371/journal.pone.0244811.

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Background In Ghana, home delivery among women in urban areas is relatively low compared to rural areas. However, the few women who deliver at home in urban areas still face enormous risk of infections and death, just like those in rural areas. The present study investigated the factors associated with home delivery among women who live in urban areas in Ghana. Materials and methods Data for this study was obtained from the 2014 Ghana Demographic and Health Survey. We used data of 1,441 women who gave birth in the 5 years preceding the survey and were dwelling in urban areas. By the use of Stata version 14.2, we conducted both descriptive and multivariable logistic regression analyses. Results We found that 7.9% of women in urban areas in Ghana delivered at home. The study revealed that, compared to women who lived in the Northern region, women who lived in the Brong Ahafo region [AOR = 0.38, CI = 0.17–0.84] were less likely to deliver at home. The likelihood of home delivery was high among women in the poorest wealth quintile [AOR = 2.02, CI = 1.06–3.86], women who professed other religions [AOR = 3.45; CI = 1.53–7.81], and those who had no antenatal care visits [AOR = 7.17; 1.64–31.3]. Conversely, the likelihood of home delivery was lower among women who had attained secondary/higher education [AOR = 0.30; 0.17–0.53], compared to those with no formal education. Conclusion The study identified region of residence, wealth quintile, religion, antenatal care visits, and level of education as factors associated with home delivery among urban residents in Ghana. Therefore, health promotion programs targeted at home delivery need to focus on these factors. We also recommend that a qualitative study should be conducted to investigate the factors responsible for the differences in home delivery in terms of region, as the present study could not do so.

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Nii-Boye Quarshie, Emmanuel. "Are acknowledgements in psychology dissertation a science-bound or religionbound script? A comparison between Ghana and the UK." PsyPag Quarterly 1, no. 103 (June 2017): 27–32. http://dx.doi.org/10.53841/bpspag.2017.1.103.27.

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Acknowledgements in students’ dissertations are considered a socially anticipated illocutionary response and act. This article aims to contribute to our knowledge about graduates’ gratitude expression in dissertations. A content analysis was conducted on the acknowledgement section of 60 Psychology dissertations submitted to the Department of Psychology, University of Ghana (DoP-UoG), and the School of Psychology, University of Leeds (SoP-UoL). The findings showed that acknowledgements in Psychology dissertations submitted to the DoP-UoG are framed as a religio-scientific script (i.e., religion-and-science bound script), whereas acknowledgements in dissertations submitted to the SoP-UoL can be described as a scientific script (i.e., science-bound scripts). Cross-cultural explanations of this observation are discussed.

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Journal articles on the topic 'Ghana – Religion'

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