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Journal articles on the topic 'Religion – Ghana'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

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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12

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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13

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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14

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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15

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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16

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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17

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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18

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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19

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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20

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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21

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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22

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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23

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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24

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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25

Cole, Jennifer, and Birgit Meyer. "Translating the Devil: Religion and Modernity among the Ewe in Ghana." Journal of Religion in Africa 31, no. 4 (November 2001): 484. http://dx.doi.org/10.2307/1581472.

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26

Gifford, Paul, and E. O. Addo. "Kwame Nkrumah: A Case Study of Religion and Politics in Ghana." Journal of Religion in Africa 29, no. 4 (November 1999): 496. http://dx.doi.org/10.2307/1581775.

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27

Hexham, Irving, and Birgit Meyer. "Translating the Devil: Religion and Modernity among the Ewe in Ghana." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 35, no. 1 (2001): 206. http://dx.doi.org/10.2307/486373.

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28

Asante, Richard. "Ethnicity, Religion, and Conflict in Ghana: The Roots of GA Nativism." Ghana Studies 14, no. 1 (2011): 81–131. http://dx.doi.org/10.1353/ghs.2011.0003.

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29

Murray, Grant, and Andrew Agyare. "Religion and perceptions of community-based conservation in Ghana, West Africa." PLOS ONE 13, no. 4 (April 5, 2018): e0195498. http://dx.doi.org/10.1371/journal.pone.0195498.

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30

Hunsberger, Bruce, Vida Owusu, and Robert Duck. "Religion and Prejudice in Ghana and Canada: Religious Fundamentalism, Right-Wing." International Journal for the Psychology of Religion 9, no. 3 (March 1999): 181–94. http://dx.doi.org/10.1207/s15327582ijpr0903_2.

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31

Yale, Kodwo-Nyameazea. "Religion and Voting Behavior of Older Adults With Disabilities in Ghana." Innovation in Aging 4, Supplement_1 (December 1, 2020): 398. http://dx.doi.org/10.1093/geroni/igaa057.1280.

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Abstract Voting is a necessary and inherent right of citizens in democracies to select public office holders who decide how public goods and resources are distributed and maintained. It is therefore critical that all citizens who are eligible are able to participate in one of the key aspects of political participation – voting. This study focused on the factors that influence the ability of older adult Ghanaians with disabilities to vote in local and national elections. The study sample of 923 respondents was drawn from the second wave of WHO SAGE study on Global Aging and Adult Health. The results of the logistic regression analyses showed that religion influenced the voting behaviors of all the three people with disabilities groups included in the study. But certain groups are also influenced by interaction with community leaders and personal political interests and characteristics, including gender. Given these findings, it is suggested that an impact community be established around the meaning and ethics associated with the religious activities people with disabilities participate in, and engage them through civic engagement, and personal and community development activities that empower them to live meaningful lives.

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32

Rosenthal, Judy. "Translating the Devil: Religion and Modernity among the Ewe in Ghana." American Ethnologist 27, no. 3 (August 2000): 775–77. http://dx.doi.org/10.1525/ae.2000.27.3.775.

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33

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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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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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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36

Asravor, Richard Kofi. "Estimating the economic return to education in Ghana: a gender-based perspective." International Journal of Social Economics 48, no. 6 (March 17, 2021): 843–61. http://dx.doi.org/10.1108/ijse-09-2020-0602.

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PurposeThe increasing rate at which individuals, especially, females in Ghana are seeking higher education calls for an estimation of the returns to schooling and education in Ghana.Design/methodology/approachThe study employs the Mincer equation to a representative cross-sectional micro-data from Ghana using OLS and instrumental variable (IV) methodologies. The paper uses spouse's education as instruments in the IV estimation.FindingsReturn to schooling was found to be higher for females than males, likewise, membership of an old student associations and location of the household. Returns to education increases as the level of education rises whilst the rate of returns initially increases but fall as labour market experience rises. The study also found that the rates of return to education were higher for Christian, followed by Muslim and believers of other lesser-known religion in Ghana.Research limitations/implicationsReturn to schooling was found to be higher for females than males. Likewise, individuals who are members of an old student association and are in urban areas were found to have a higher return to schooling than individuals who are not members of an old student association and are in rural areas. Returns to education increases as the level of education rises whilst the rate of returns initially increases but fall as labour market experience rises. The study also found that the rates of return to education were higher for Christian, followed by Muslim and believers of other lesser-known religion in Ghana.Practical implicationsWage determination process is different for males and females, across religion and residency. The higher returns to schooling for females imply education is a good investment for women and girls and should be a development priority.Social implicationsThe higher returns to schooling for females imply an investment in girl's education should be a development priority.Originality/valueThe paper extends the existing literature by focussing on the role of religion, old student's association (alma mater) and gender on the differential earning returns to schooling.

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37

OBENG GYIMAH, STEPHEN. "WHAT HAS FAITH GOT TO DO WITH IT? RELIGION AND CHILD SURVIVAL IN GHANA." Journal of Biosocial Science 39, no. 6 (November 2007): 923–37. http://dx.doi.org/10.1017/s0021932007001927.

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SummaryUsing pooled children data from the 1998 and 2003 Ghana Demographic and Health Surveys, this study examines religious differences in child survival in Ghana. Guided by the particularized theology and selectivity theses, a piecewise constant hazard model with gamma-shared frailty is used to explore if there are denominational differences in child mortality, and whether these could be explained through other characteristics. At the bivariate level, children whose mothers identified as Muslim and Traditional were found to have a significantly higher risk of death compared with their counterparts whose mothers identified as Christians. In the multivariate models, however, the religious differences disappeared after the mediating and confounding influence of socioeconomic factors were controlled. The findings provide support for the selectivity hypothesis, which is based on the notion that religious variations mainly reflect differential access to social and human capital rather than religious theology per se.

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Greene, Sandra E. "Sacred Terrain: Religion, Politics and Place in the History of Anloga (Ghana)." International Journal of African Historical Studies 30, no. 1 (1997): 1. http://dx.doi.org/10.2307/221544.

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Sergius Koku, Paul. "Natural market segments: religion and identity – the case of “zongos” in Ghana." Journal of Islamic Marketing 2, no. 2 (June 28, 2011): 177–85. http://dx.doi.org/10.1108/17590831111139884.

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Andersson Djurfeldt, Agnes, Göran Djurfeldt, and Daniel B. Sarpong. "Community, cohesion and context: Agrarian development and religion in Eastern Region, Ghana." Geoforum 52 (March 2014): 78–89. http://dx.doi.org/10.1016/j.geoforum.2013.12.010.

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Tanko, Mohammed, and Salifu Ismaila. "How culture and religion influence the agriculture technology gap in Northern Ghana." World Development Perspectives 22 (June 2021): 100301. http://dx.doi.org/10.1016/j.wdp.2021.100301.

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Paller, Jeffrey W. "Informal Institutions and Personal Rule in Urban Ghana." African Studies Review 57, no. 3 (December 2014): 123–42. http://dx.doi.org/10.1017/asr.2014.95.

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Abstract:Contrary to expectations of modern democratic development, the establishment of liberal-democratic institutions in Ghana has not led to the demise of political clientelism. Instead, the underlying informal institutions of leadership—friendship, capitalist entrepreneurship, family, and religion—contribute to the persistence of personal rule in urban Ghana. Leaders amass political power by accumulating followers in daily life. The article provides empirical evidence to substantiate these theoretical claims in the form of two ethnographic case studies—a politician’s primary campaign and the screening of a football match in an urban slum. It proposes an alternative model for the study of democracy and political accountability that extends beyond the formal institutional realm to include informal mechanisms that shape political clientelism in a democratic environment.

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Meyer, Birgit. "Picturing the Invisible." Method & Theory in the Study of Religion 27, no. 4-5 (October 29, 2015): 333–60. http://dx.doi.org/10.1163/15700682-12341357.

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An understanding of religion as a practice of mediation has great potential to open up new methods and theories for a critical study of religion. Leading beyond the privileged medium of the text, this understanding approaches religion as a multi-media phenomenon that mobilizes the full sensorium. The central point of this article is that forms of visual culture are a prime medium of religion, and studying them offers deep insights into the genesis of worlds of lived experience. Pictorial media streamline and sustain religious notions of the visible and the invisible and involve embodied practices of seeing that shape what and how people see. Discussing the implications of the “pictorial turn” for the study of religion, I argue that a more synthesized approach is needed that draws these fields together. The methodological and theoretical implications of this approach are exemplified by turning to my research on video and representations of the “spiritual” in Southern Ghana.

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Adusei, Poku. "Towards a Transsystemic Study of the Ghana Legal System." Global Journal of Comparative Law 6, no. 1 (February 27, 2017): 25–50. http://dx.doi.org/10.1163/2211906x-00601002.

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This article provides comprehensive insights into the study of the Ghana legal system as an academic discipline in the law faculties in Ghana. It urges the view that the study of the Ghana legal system, as an academic discipline, should be transsystemic. Transsystemic pedagogy consists in the introduction of ideas, structures and principles which may be drawn from different legal traditions such as civil law, common law, religion-based law, African law and socialist law traditions to influence the study of law. Transsystemia involves teaching law ‘across,’ ‘through,’ and ‘beyond’ disciplinary fixations associated with a particular legal system. It is a mode of scholarship that defies biased allegiance to one legal tradition in order to foster cross-cultural dialogue among legal traditions. It involves a study of law that re-directs focus from one concerned with ‘pure’ legal system to a discourse that is grounded on multiple legal traditions.

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Mohr, Adam. "Missionary Medicine and Akan Therapeutics: Illness, Health and Healing in Southern Ghana's Basel Mission, 1828-1918." Journal of Religion in Africa 39, no. 4 (2009): 429–61. http://dx.doi.org/10.1163/002242009x12529098509803.

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AbstractThe Basel missionaries in southern Ghana came from a strong religious healing tradition in southwest Germany that, within some circles, had reservations about the morality and efficacy of biomedicine in the nineteenth century. Along with Akan Christians, these missionaries in Ghana followed local Akan healing practices before the colonial period was formalized, contrary to a pervasive discourse condemning local religion and healing as un-Christian. Around 1885, however, a radical shift in healing practices occurred within the mission and in Germany that corresponded to both the Bacteriological Revolution and the formal colonial period. In 1885 the first medical missionary from Basel arrived in Ghana, while at the same time missionaries began supporting biomedicine exclusively. This posed a great problem for Akan Christians, who began to seek Akan healers covertly. Akan Christians argued with their European coreligionists that Akan healing was a form of culturally relative therapy, not a rival theology.

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Manglos-Weber, Nicolette D. "The Contexts of Spiritual Seeking: How Ghanaians in the United States Navigate Changing Normative Conditions of Religious Belief and Practice." Sociology of Religion 82, no. 2 (February 4, 2021): 133–55. http://dx.doi.org/10.1093/socrel/sraa058.

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Abstract Two concurrent agendas in the sociology of religion explore how conditions of secularism in the United States result in widespread norms of “spiritual seeking”, and how religion functions as a basis of belonging for U.S. immigrants. This study brings these subfields together by asking whether new immigrants from Ghana, West Africa, also exhibit an orientation of spiritual seeking in their religious trajectories, and how they engage with normative conditions of spiritual seeking within institutional contexts. I find strong evidence of spiritual seeking in their narratives, and I identify processes within the social institutions of family and coethnic networks, higher education, and African Evangelical Christianity that support a seeking orientation. I argue for more focus on the counter-impulses of seeking versus dwelling in immigrant religion, and that more studies of religion and culture should explicitly analyze the institutional contexts that mediate between normative culture and trajectories of social practice.

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Lo, Hsiao-Wen, and Vivian Dzokoto. "Talking to the Master: Intersections of Religion, Culture, and Counseling in Taiwan and Ghana." Journal of Mental Health Counseling 27, no. 2 (April 1, 2005): 117–28. http://dx.doi.org/10.17744/mehc.27.2.gx7d7thlvgkju4pd.

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Mental health counseling is gaining worldwide popularity. It is, therefore, important to critically examine the appropriateness of direct importation of Western psychological interventions into nonWestern countries. This article reviews the state of counseling in Taiwan and Ghana. It highlights the heterogeneous nature of counseling services in the face of cultural similarities. In addition, it demonstrates the importance of considering the interplay of culture and religion in assessment, case conceptualization, and treatment.

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Joshua Narteh Kudadjie, Rev. "Challenges facing religious education and research in Africa: the Ghana case1." Religion and Theology 3, no. 2 (1996): 180–93. http://dx.doi.org/10.1163/157430196x00185.

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AbstractThis paper gives a sketch of religious education in Ghanaian schools from colonial and missionary times to the present. It makes some comments on the current Government policy, and advocates that religious and moral education should be given at all levels of the educational ladder. Difficulties facing religious education and the relative marginalistion of the subject are discussed, and some suggestions made to overcome them. The importance and relevance of religion in society is reiterated.

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Müller, Louise. "Dancing Golden Stools." Fieldwork in Religion 5, no. 1 (November 5, 2010): 32–57. http://dx.doi.org/10.1558/firn.v5i1.32.

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In this article the author concentrates on the use of Indigenous Religion among the Akuapem in Ghana for the construction of their group identity. She discusses the way in which the Akuapem make use of the celebration of an annual indigenous religious festival (Odwira) to strengthen their group identity by self-identification, differentiation and the perception of other cultural groups. Her specific focus is on the common Asante-Akuapem history, the foundation of the Akan Golden Stools, akom dancing and the Odwira festival procession and Durbars. She concludes that Indigenous Religion should not be left out in the study of the construction of group identities in the social sciences.

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Hanson, John H. "Modernity, Religion and Development in Ghana: The Example of the Ahmadiyya Muslim Community." Ghana Studies 12, no. 1 (2009): 55–75. http://dx.doi.org/10.1353/ghs.2009.0003.

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