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The Influence of Islam on the Dagbamba in the Twentieth Century
(University Of Ghana, 1989-04) Seidu, S.A.
Throughout the ten regions of Ghana, is in the northern Region where a very large concentration muslims are found and this concentration is centred on the Dagbamba. though Islam reached dagbon after crossing a vast stretch of land within Ghana where various tribes live, Islam did not make any serious impact on the people until it reached Dagbon. Islam has so much influenced the Dagbamba such that a majority of their cultural practices have been overshadowed by Islamic ones.
An Archaeological Investigation Conducted at Okai Koi Hill (Ayawaso) and Its Significance for Iron Age archaeology in Ghana
(University of Ghana, 1990-03) Bredwa-Mensah, Y.
Archaeology in Ghana has a long and respectable tradition especially in relation to other areas in the West African sub-region. Despite this encouraging situation, significant gaps still exist in our understanding of the History of some early societies in Ghana. The need to apply an archaeological research strategy holistic in approach as a means of reconstructing a general and broad history of ancient Ghanaian societies, to fill in the gaps, cannot be over-emphasised. It is in this vein that this research on the Ga of the Greater Accra Region of Ghana was undertaken. The Ga,who occupy the western Accra Plains, founded early settlements some of which are in ruins, from the coast to a few kilometers inland. This research, focused on Ayawaso, the former capital of the Ga, which was referred to in early European written documents as Great Accra
A Study of health conditions and disease control in the Northern Territories of the Gold Coast, 1897-1956
(University of Ghana, 1999-09) Gundona, S.; Addae, S.; Brukum, N.J.K.; University of Ghana, College of Humanities, School of Arts, Department of History
This thesis generally is an investigation of the nature of health conditions and disease control in Northern Ghana during the colonial period, 1897-1956. In particular, the study examines the Protectorates disease environment and how the local people and subsequently the colonial authorities handled the disease problems. The study also investigates the extent to which measures designed to combat diseases were efficient. The conclusions reached in this study are that, the environment of Northern Ghana was fraught with many diseases, both of indigenous and “foreign” origin. The local people had developed their own ways of handling some of the diseases while others like onchocerciasis and leprosy were left to nature. When the colonial government supervened and modem medical systems emerged a multifaceted approach was used. Due to inadequate funds and consequently lack of medical personnel, attention was focused on Europeans. Although it was seen as prudent to cater for the local population from the 1920s onwards the little funds allocated to the Protectorate continued to hold back the local peoples benefit of western medicine. Tremendous development in western medical practice emerged only in the 1930s when the Native Authorities were involved in the health delivery system. Under the aegis of the Native Authorities, planned development of health and medical policies were facilitated, numbers and quality of health facilities improved and hospital attendance became encouraging. Combining strategies of isolation and vaccination, delivered through an efficient organisational network some diseases like smallpox and yaws became extinct by 1956; although others like malaria, trypanosomiasis and cerebro-spinal meningitis prevailed.
Bono States' Relations with Asante 1712 - 1959
(University of Ghana, 1999-09) Adum-Kyeremeh, K.
A study of the nature of Asante's relations with states in the bono part of the Bono Ahafo Region. The thesis also examines the response of the various Bono states to Asante imperial rule, and how those states which resisted Asante rule were treated by Asante chiefs. The study reveals that prior to the Asante Invasion of 1712, Asante traders bought kola, livestock and pottery from Bonduku, Abesim, Kyeraa, Manso,Tekyiman Ahenekwaku and other settlements in Bono. The invasion of 1712 notwithstanding, economic relations between the two increased. During the early 19th century, Atebubu and Bonduku became important market centers visited on a regular basis by Asante traders . Later in the 1880s, the Kintampo and Wankyi markets expanded into international ones patronized by Asante traders from North Africa. Politically, however, Asante conquest of Bono soured relations between Asante and the Bono States as a result of the frequent capture, and often the murder of Bono chiefs or their subjects. the conquests also resulted in the looting of gold resources of the states, and the replacement of legitimate Bono rulers by persons without any claim to legitimacy. Asante rule resulted in the polarization of Bono society, between pro-Bono and pro- Asante states. these factions became antagonistic towards each other , formed alliances with neighbours who shared their ideology, and fought each other on a number of occasions. Anti- Asante sentiment persisted and grew in intensity from the late 19th century. In pursuit of freedom and independence from Asante rule , the Bono people identified with the Convention Peoples Party (C.P.P) in the1950s. In consideration of their support for the C.P.P. in the general elections of 1954 and 1956, the Nkrumah regime rewarded the bono by constituting their states and Ahafo into an autonomous administrative regime in 1959.
Schisms in the Evangelical Presbyterian Church (E. P Church) 1939- 1991.
(University of Ghana, 2000-06) Amoah, G.K.
The Evangelical Presbyterian Church (E. P. C.). Ghana. was established in 1847 by the North German Mission Society. Due to the events of the two World Wars, the Germans were deported and during their absence the United Church of Scotland and the Evangelical and Reformed Churches of America (the United Church of Christ. U. S. A.) took turns to superintend the mission. After each of the wars, the Germans came back and nurtured their mission. From 1922, due to the First World War, the Bremen Mission Church became 'independent' prematurely of the Home Mission and from that time evolved into a Christian institution. within a Universal Reformed type of Christianity. Between 1939 and 1991, a period of fifty-two years, the E. P. Church, the first established Church in the Volta Region. hitherto one family of Christians. experienced five major schisms. In 1941,Prophet Wovenu, an evangelist of the E.P Church al New Tadzewu established the Apostolic Revelation Society. In 1954, the congregations of the E. P. Church in the Buem Krachi area from Nkonya up to Kete Krachi excluding Worawora seceded and formed the Presbyterian Evangelical Church of Buem Krachi.. In 1960, the late Mr. Frank Doh, also a member of the E. P. Church, established his White Cross Society at Etordome near Hlefi in the Kpedze district. In 1961, the late Sam John Amedzro a member of the Blengo E. P. Church established the Lords Pentecostal Church. In 1964, Mr. Emmanuel Ntumi Atiegar one of the founders of the Accra New Town E. P. Church, established the Evangelical Presbyterian Reformed Church {Christ evangelical Mission. Lastly. in 1991, a section of the E. P. Church became the core of the E.P. Church of Ghana. The study attempts to establish the causative factors of these conflicts and their consequent 'splits'. It seeks to establish that the conflicts were the result of not a single factor but a combination of factors. Finally, the study attempts to give suggestions that would possibly reduce the occurrence of future divisions of the Church.
Nawuri-Gonja Relations, 1913-1994
(University of Ghana, 2002-07) Mbowura, C.K.
This thesis looks at the relationship between the Nawuri and the Gonja from 1913 to 1994. It discusses the arrival of the Nawuri, the Gonja and other immigrants into the Nawuri area and the nature of the relationship between the two groups of people through time. Contacts between the Nawuri and the Gonja date back to the seventeenth century when the two ethnic groups regarded each other as political allies. As political allies, the Nawuri supported the Gonja when eastern Gonja came under attack by Asante in 1744-45. Similarly, the Nawuri supported the Lepo Gonja (one of the three gates to the Kpembe chieftaincy) when a civil war erupted between Kanyase on the one hand and the Lepo and the Sungbung on the other. The relationship between the Nawuri and the Gonja up to 1913 was very cordial and peaceful. In 1913 Karantu Kankarantu Jawula was installed the Kanankulaiwura in the Nawuri area. Throughout his tenure of office, Kanankulaiwura Jawula pursued polices that indicated that the Nawuri were Gonja subjects and that allodial rights to the lands in the Nawuri area resided in the Gonja. It was this action of Kanankulaiwura Jawula and the subsequent amalgamation of the Nawuri area to the Gonja state that brought about a change in the relationship between the Nawuri and the Gonja. There are several feuds between the Nawuri and the Gonja relating to birthrights, allodial rights, overlordship and chieftaincy became the thrusts of their relationship. The local feuds between the Nawuri and the Gonja determined their positions in politics concerning the status of British sphere of Togoland from 1922 to 1956 as well as politics in Ghana from 1966 onwards. The above issues of dispute between the Nawuri and the Gonja, particularly the Gonja claim to allodial rights to lands in the Nawuri area and political control over the Nawuri, their recognition and suppression of Nawuri chieftaincy formed the root causes of the conflicts between the Nawuri and the Gonja both during the colonial and the post-Independence era. The wars between the Nawuri and the Gonja have technically not ended, and a state of war still exists between them since no peace treaty has been signed, The Ampiah Committee that was set up in 1991 by the erstwhile PNDC Government to investigate the causes of the Nawuri-Gonja wars submitted its findings and recommendations to the government in that year. Perhaps for political reasons, a Government White paper was not issued on the findings and recommendations of the Committee.
Roles of The Women In The Church Of Pentecost In Ghana
(University of Ghana, 2002-08) Quist, E.E.
The Church of Pentecost emphasizes the empowerment of the Holy Spirit and its gifts for every member of the church, yet women are limited in their roles due to the traditions of the church. This survey studies the roles of women in the church, taking into consideration the doctrines of the church, the culture of the people and the effect of contemporary society. Women have played and continue to play instrumental roles in the life and ministry of the church. Notwithstanding, apart from the Women's Movement, (the main organization of women in the church), women are not in any active leadership positions in the church. The contributions of these women must be recognized, while equal opportunities are given to them as well. This would result in an awareness and enhancement of their potentials. By this, Christianity for the Church of Pentecost would not be static but dynamic.
Religion and Ethics: Responses of Some Ghanaian Religious Bodies to HIV/AIDS, Corruption and Environmental Degradation
(University of Ghana, 2003-07) Quaye, E.A.
Issues of HIV/AIDS, bribery and corruption and environmental degradation are all life threatening issues which touch on cultural norms and practices, socio-economic and human responsibilities and therefore need to be taken seriously by all. This study discusses these issues and the programmes of activities that have been put in place by the Catholic Church, the Salvation Army, the Ahmadiyya Muslim Mission and the Afrikania Renaissance Mission to help civil society fight against them in the country. The study further identified certain factors as being responsible for the thriving of the above moral and ethical issues. The major striking factors, from the findings of the research, being ineffective enforcement of laws and lack of commitment to religious teachings. By the latter, we mean, the adherents of the religious groups who form about 93 percent of the country's population as indicated by the 2000 population census, do not seem to put into ptaC1ice the moral teachings that are given or taught by the leaders in the Churches, Mosques and the Shrines. These and many others are responsible for the prevalence of these moral and ethical problems facing the Ghanaian society. It is recommended, therefore, that the religious bodies need to lake issues of moral education and moral reformation of the individual as priority concerns and act accordingly to help create a moral community in which virtuous acts would be upheld and vices would be abhorred by all.
Prophetism In Ghana: A Case Study of Some Charismatic Churches
(University of Ghana, 2004) Stiles-Ocran, D.B.
Prophetic Movement has been part and parcel of various forms of Christian renewals in Ghana. Focusing on Elisha Salifu-Amoako and Emmanuel Kwaku Apraku as a case study, it has been realized that the phenomenon of prophetism is not new to Ghanaian Christianity. The main approaches used in this study include historical, phenomenological and theological Today, there is tremendous proliferation of neoprophets and their respective churches referred to in this study as the Prophet-led Charismatic Churches. Prophet-led Charismatic Churches refer to some types of charismatic churches that are founded and organized under the leadership of individuals popularly called by their followers as "prophets", whose beliefs and practices are termed "Prophetic Ministry". The messages of these prophets centre mainly on the well-being of the individual. The contemporary prophets believe and maintain that any experience of pain and suffering, especially ill-health and poverty, in the person's life is not of God. Prosperity, which is understood in terms of good health and acquisition of abundant wealth, is offered as a 'here and now' affair. And the best way of dealing with one's ill-health and poor situations is to identify one's atanfo or enemies who may be a close relative, and seek their total destruction through prayers. These prophets condemn the African Independent Churches and the use of candles, holy water, holy sand, holy oil. among others, for ritual bathing and healing, but they aIso use items like lime, honey, salt, soap, eggs, and others for healing and deliverance purposes. Relevantly. the study brings to light the existence of these prophets who are securing an increasing following in the country. and also introduces a new typology into the Christian renewal movements in Ghana. Further. it serves as a background study on 'neoprophetism' in Ghana.
A Comparative Study of Salvation in Christianity and Eve Indigenous Religion In Ghana
(University of Ghana, 2009-05) Bansah, C.W.
The study essentially demonstrated that the Christian missionaries and the early Ewe clergy did not take cognizance of the Ewe belief in God, (Mawu) the all-embracing creator of humankind. This can be discerned in the manner and methods these early missionaries proclaimed Christ in Eweland. Their interpretation of salvation was far out of tune from that of the Ewe. This may be explained by the fact that they failed and disregarded to reach out to the roots of Ewe indigenous religious thought. They did not learn, and failed to appreciate, the fact that traditional Ewe religious thought, just as Christianity, embodies the essence of humanity, which is the key to understanding and appreciating the Ewe in his environment, particularly at that time. The study has shown that the quest for salvation is in all people, irrespective of one's religion. Salvation is therefore perceived as the aim and end of life. We also noted that, Ewe Christian theologians such as C. G. Baeta, N. K. Dzobo, C. R. Gaba, G. Ansre, Elom Dovlo and Dela Adadevor, have all affirmed the notion that salvation is the liberation of the person from the powers that have the potential of interfering with the original identity and sense of being. They all affirm that, salvation is about gaining one's freedom from life's negating forces, both spiritual and physical. Their works, in essence, demonstrate that it is the same God (Mawu) who is acting uniquely in both Christianity and Ewe indigenous religion to bring about salvation. Although the Church was introduced from Germany into Eweland, God, the essence around whom and on whom the Church has been built, has been in Eweland in all his unique manifestations before the arrival of the Christian missionaries in 1847. The observation of Jacob in Genesis 28:16-17: "Surely the Lord is in this place, and I was not aware of it. How awesome is this place! This is none other than the house of God; this is the gate of heaven" clearly illustrates the religious situation of the Ewe before their contact with the European Christian missionaries. In fact, God had already revealed himself to the Ewes throughout human history; it is believed that he has never left himself without a witness in the Ewe indigenous religion. In analyzing the nature and meaning of salvation, the study clearly demonstrates that both Christianity and followers of Ewe indigenous religion acknowledge that, God (Mawu), who is the source of salvation, works through intermediaries such as Jesus Christ, the ancestors, deities and powerful spirits. These intermediaries serve as God's (Mawu's) agents of mercy and justice. It is pertinent to observe and recognize that libation prayers of the Ewe appeal to the ancestors to ensure that the people and the community they (the ancestors) left behind become increasingly better off than they left them. The essence of this is reflected in such admonishments as: 'may your back be more peaceful than your front;' meaning may the relatives, people and communities left behind prosper and become better than at the time the ancestors were in this life. This clearly illustrates the conceptual link between the dead (ancestors) and the living. Although the aspect of pouring a liquid or drinks on the ground in libation prayers may be appropriately reviewed, there can be no doubt that there are lessons to learn from it. The study also points out that the Ewe concept of salvation (Dagbe), profoundly reflects God's (Mawu's) provision of abundant life in the present and the future; this includes the restoration of all forms of human failures, and the ordering of the community and the universe as a whole. Similarly, Christianity perceives salvation as deliverance of all of God's creation from every shortcoming in order to make them happy and finally to obtain everlasting life. This study, in a modest way contributes to, and draws attention to other factors not at present given due consideration in the attempt of the Church to concretize the gospel of Christ to the Ewe. From the above discussion, other relevant literature and the operation of the diverse forms of Christian religious movements on Eweland in particular and Ghana in general, the study has discerned the emergence of Africanist Christian life and thought which is perceptibly different from traditional orthodox Western Christianity. Although this particular issue is beyond this thesis, it is important that the new and emergent Africanist Christian thought is likely to influence, and contribute to the Future development of Christian life and thought in Africa in particular. It is therefore of crucial importance for the Church to seriously take cognizance of this and timely and appropriately tune its theology as a consequence. In conclusion, it may be emphasized and suggested for particular consideration that the harsh and unfriendly social, cultural and economic environment, particularly in the urban setting, is real in the circumstances of the individual and his or her perception of salvation. In this emerging context of salvation, Christianity has to first address these contextual issues before relating them to the eschatological reality. The economic and technological hardships such as stark poverty, unemployment, low income, housing, health, personal and social relations, etc, are increasingly changing the context in which Christianity is operating in Eweland and Ghana in general. The Church therefore needs a radical approach to its theological expressions which have the potential to influence the issue of salvation in Africa, particularly because, salvation ought to relate to the environment of the believer. If this is done, then the hard realities of salvation and the hard realities of life will be closer to match the daily necessities of life.
Christian Council of Ghana (CCG) and Public Policy
(University of Ghana, 2009-07) Gbande, Y.D.
Diverse views are expressed about the role of the Church in Society and the relationship between religion and politics for that matter. One view is that, our world is God's world and the Church's role is not just preparing people for the world here after but also serving as the agent of making life better in the present. The other, is for the Church to concentrate on preparing people for heaven and leave the rest to the social structures of society. These views are further complicated by the general observation of many that politics is a dirty game and whether or not, the church must be involved in the political process of the country remains an issue of debate. The Christian Council of Ghana since its formation has demonstrated how Christian ecumenical bodies could play important roles in the political, social and economic processes of the country. This research investigated the Christian Council of Ghana and public policy of the nation. The main objective of the research is to examine the level of participation and impact of Christian Council of Ghana on public policy in the country. The research also examined the theological bases for the advocacy role of the Christian Council of Ghana among others. The research employed a historical approach and the main research tools were interviews, administration of sets of questionnaires and participant observation. The main findings of the research revealed that the Christian Council of Ghana has attempted to influence public policy through the top hierarchy of the institution. The findings also revealed that the Council has succeeded on many occasions to influence the Government to suspend certain policies that were not in the interest of the public. The research also showed the methods or strategies of the Council in influencing public policies. Based on the findings, the researcher made some recommendations for improvement in the relationship between the Council and Government and how the Council could still influence public policies in Ghana.
The History of The Salvation Army In Ghana;1922-2006
(University of Ghana, 2010-10-27) Boapeah, I; Quashie,B.Y.; Novieto, E.; University of Ghana, College of Humanities, School of Arts, Department of Religions
Ghana is a pluralistic religious country. The religions in Ghana includc Christianity, African Traditional Religion, Islam and some Oriental Religions. Islam is the first foreign religion that came to the Gold Coast/Ghana. However the 2000 Housing and Population Census indicated that majority of Ghanaians profess to be Christians. The Salvation Army (The Army) is a protestant church. It started in London in 1865 as a Christian Fellowship. In 1878 it changed its name from The Christian Mission to The Salvation Army and started using military terms. In Ghana, The Salvation Army is one of the mainline churches. These mainline churches are the churches that have church polities, liturgical practices and theological traditions handed down to them by their founding Western missionaries.1 The Salvation Army was introduced into the Gold Coast/Ghana by King Hudson (Amoako Atta), a native of Agona Duakwa in the Central region. Currently, the Army has spread to all the regions in Ghana since its introduction in 1922. The Army in Ghana now has a membership of nineteen thousand, one hundred and eighty eight (19188). From 1922 to 1960, the Army in Ghana was part of the West African Territory, with the Territorial Headquarters in Lagos, Nigeria. From 1960 when the Army in Ghana separated from Nigeria, it has had eleven national heads. Only one of the national heads of the Army in Ghana has been a Ghanaian, a man. The Army in Ghana, however, practices women ordination. The Army has a Medical and Social Services Department which runs clinics and rehabilitation centres. This department also gives aid to disaster victims and refugees. The Salvation Army International was practicing the sacraments of Water Baptism and Holy Communion, but has it stopped. The study found out that some people have left the Army to join other churches for the sake of participating in these sacraments. Renewal Movements (with their Pentecostal style of worship) are gradually gaining roots in the Army in Ghana. This is creating some challenges for the Army that need to be met The research found some weaknesses of The Salvation Army in Ghana. Recommendations have been made as corrective measures to address these weaknesses.
Individual Autonomy And The Public Interest: Some Theoretical Considerations
(University of Ghana, 2011) Morgan, S.N.
This thesis starts off by showing or giving some evidence to support claims that traditional Akan societies, as well as many other traditional African societies, by some of their traditional beliefs and practices, suppress individual autonomy. That is to say, the continual observance of some beliefs and practices of traditional Akan societies makes the attainment of individual autonomy a problem. The observance of these beliefs and practices leads to the suppression of individual autonomy which in turn leads to frequent tensions between those who want to maintain the continuous practice of these traditional norms and beliefs and some individuals' attempt to be free. The thesis therefore seeks to show the importance of individual autonomy to every human being, both in traditional societies and even in modem states. The thesis also challenges some interpretations of the term 'public interest' as justifications given for the suppression of individual autonomy. To show that individual autonomy is not entirely antithetical or foreign to some of the beliefs and practices of traditional societies, as it is frequently argued, the thesis concludes by proposing a theory of a traditional Akan society that accommodates individual autonomy while still maintaining some of the principles that underlie the continual practice of some of their cherished and inherited cultural beliefs.
The Concept of Consciousness in Akan Philosophical Thought
(University of Ghana, 2011-05) Buckman, E.Y.
I have made the attempt, in this thesis, to understand the concept of consciousness in Akan metaphysics. The analysis of the concept of consciousness has taken centre stage in most philosophical discussions in ancient and in modem times, but philosophers have failed to agree on the subject due to their own different views on the subject. This is particularly the case in Akan metaphysics where few literary materials exist on the subject. It is my aim in this thesis to explore the possibility of understanding consciousness as an amene (brain) process or as an activity of the okra (soul) in Akan metaphysics. With the understanding that a person in Akan conception is composed of not only the honam (body),of which the amene is part, and okra but also the sunsum. we shall attempt to also understand consciousness as an activity or a function of the sunsum, a component that is not part of what a person is in other conceptions of a person, for instance, in the West. In addition to the examination of consciousness and ascertaining whether consciousness is a physical or a non-physical or quasi-physical activity in Akan metaphysics, other pertinent notions related to the analysis of consciousness, the metaphysical significance of Akan terms for consciousness and a person (a subject of which consciousness is a feature) ,will also be discussed. The thesis will also discuss a possible relation between consciousness and personal identity in the context of the Akan belief in life after death. The relevance of this discussion is to inquire if consciousness has any definitive role to play in the determination of a person's identity in Akan metaphysics.
Seeing God Through African Minds
(University of Ghana, 2011-06) Pratt, T.K.A.; Amoah, E.; University of Ghana, College of Humanities, School of Arts, Department of Religions
Africa had been referred to as the Dark Continent for several reasons prior to the era of expeditions which opened the continent up. European Anthropologists formulated several ideas about the continent and its peoples; most of which were derogatory, describing the African in the primitive stage as uncivilized backward and lacking any sense of decency. Before the advent of Missionary activities Africa was awash with Traditional Religious activities which the Missionaries found unacceptable and unworthy. Current African intellectuals have, since the 1950, made attempts to redeem Africa‟s natural glories and to place Africa on the international scene by making worthy contributions in all spheres of academic endeavours. Kwame Bediako‟s position on the indigenization of Christology in Africa with his references to other primal religions make his position remarkably authentic and convincing. His Christology identifies the essential areas in the African beliefs that are identical to western ideas; for example Odwira and its significances in line with the atoning blood of Jesus Christ in western thoughts; the blood of the Sacrificial Lamb which is shed to pacify and cleanse the African of all misdeeds is identified with the blood of Christ, the Sacrificial Lamb of God in Christian theology. Bediako‟s work is one of the several attempts in the area of religion and its comparative study. This is the inspiration behind this Dissertation.
A History of Language Policy In Ghana 1920-1971
(University of Ghana., 2011-06) Nkrumah, G.
The impact of colonial language policy on the linguistic history of Ghana cannot be underestimated. The general continuity that has characterized Ghana's language policy after independence owes much to colonial language policy especially after the late 1920s. AII the same, colonialism did not entirely dictate the language policy of post-colonial Ghana. For post- colonial Ghana, the history of language policy was not only shaped by colonial vestiges but also by the political and socio-economic developments at the time. This thesis seeks to trace the historical developments of language policy in Ghana. How and why has the country's language policy changed over time? By utilizing colonial records, the study examines colonial government responses to language concerns during the colonial period. What were these responses and bow have these responses become manifest in subsequent policies on language after independence? In considering post-colonial language policy, the thesis also discusses the role of language in national integration and identity. Of what significance was language to a fledgling nation, in the creation of a national identity while at the same time creating and maintaining national unity'? To what extent was an indigenous language crucial in both cases?
Accountability in Governance A Comparative Study of Athenian And Ghanaian Institutions of Accountab
(2011-07) Gyamfi, K.; Adenkannbi, G.O.; Ackah, E.K.; University of Ghana, College of Humanities, School of Arts, Department of Philosophy and Classics
The ability of citizens to scrutinise officials is a long-standing power, and central to the strength of democracy. Consequently, it is of critical importance to the well being of any society, and the individuals who are a part of it, that their government, and the people who manage it, are held highly accountable for their actions or, in some cases, their failure to act, since this helps to minimise human deprivation and corruption. For ancient Athenians, making officials accountable through strengthened institutions of public accountability — such as the Heliaia (the populr tribunal or the supreme court of the land), the dokimasia(an investigative body constituted either by the boule or in the heliaia, to test whether a man was formally qualified to hold an office), the euthyna (the body that examined the accounts of every public official),the boule (the popular council or the council of citizens appointed to run daily affairs of the city) and the ecclesia (the principal assembly of the Athenian democracy) — was the key to lent. This thesis concentrates on the systems and procedures two institution^ ^^accountability in the oldest established democratic government in the world (A th en s),% ^d o y flia1a§;and the euthyna, and attempts to establish a correlation between the two institutions of accountability aforementioned with two institutions of accountability for public officials (the appointments committee of parliament and the audit service) in one of the first country to achieve independence in sub-Saharan Africa (Ghana). The euthyna was the companion of the dokimasia. Dokimasia and euthyna were ways of ensuring the proper public behaviour of politicians. The dokimasia was an obligatory procedure by which a jury checked that those voted in or drawn by lot for a particular official position were entitled to hold it. The euthyna occurred at the end of the official s tenure, and was compulsory for all citizens elected or allotted to perform public duties, bar jury members. The procedure of euthyna came in two parts. First, there was a financial audit to ensure that the official had not embezzled money (klope), or accepted bribes (dora). Second, the official faced investigation in the open agora, at which any citizen who wished (ho boulomenos) might bring forward accusations of neglect of duty or improper use of power. An in-depth study of the appointments committee of parliament and the audit service of the present Ghanaian democratic dispensation reveals that these state institutions of accountability share some similarities and dissimilarities lessons can be derived from the Athenian experience for advancing the emerging
The Mission of Apostle Kwadwo Safo of Kristo Asafo Christ Reform Church
(University of Ghana, 2012-05) Nkrumah, E.B.; Atiemo, A.O.; Amenga-Etego, R.M.
The dialogue between religion and science and technology has ranged for years. Science and technology has been seen as being oppose to religion because it depends on logical proof to all existence while religion on the other hand is based on revelation as the basis of truth and existence. They are therefore viewed in modern times as two opposing departments even though at the same time they complement each other. The role of the contemporary church is not only to help the congregation spiritually but also attend to their physical needs. One of such churches is an African Independent Church with the name of Kristo Asafo Christ Reform Church. This church was founded by Apostle Kwadwo Safo. The founder seeks to address the needs or problems of not only the church but Ghana and the whole of Africa through science and technology as a fulfillment of the objectives of his call. This therefore set the tone for the thesis; to research into the science and technological activities of Apostle Kwadwo Safo and the Kristo Asafo Christ Reform Church and examines how it is impacting on the lives of people. To achieve the set objective of the thesis, therefore, the study used a multi-dimensional approach such as historical, phenomenological and theological approaches in its investigation. These approaches helped in tracing the personality of Apostle Kwadwo Safo, his call and the establishment of the church. They also helped in identifying the beliefs and practices of the church and the basis of his adventure into the area of science and technology. The researcher utilized tools such as questionnaires, interviews and participant observation in the data collection processes. The research revealed that Apostle Kwadwo Safo set out to undertake the scientific and technological activities not to amass wealth for his own interest but as a fulfillment of a divine call that enjoined him to save the African continent from its economic and scientific setback. The research also revealed that Apostle Kwadwo Safo has established a Technological Training Centre where scientific and technological parts and equipments such as car engines, stabilizers, welding machines, amplifiers, electronic drums etc are made. He is also into the provision of educational and health facilities, agriculture as well as real estate development. The research showed that these developments are viable and have the potential for further growth.
A History of Divine Word Missionaries in Ghana, 1938-2010
(University of Ghana, 2012-06) Addai, J.K.; Omenyo, C.N.; Ossom-Batsa, G.
The problem of this study was that, although the SVD missionaries have been a major partner in the evangelizing mission of the Roman Catholic Church in Ghana since their arrival in 1938, their specific contribution to the growth and development of the Catholic Church in Ghana has not been fully assessed. The objective of this thesis therefore is to appraise the missionary activities of the SVD within Ghanaian Catholic Church, and also assess their relevance in contemporary Ghanaian Christianity as a whole. Using the historical method and approach, chapter two traces the history of the SVD from the time of the arrival of the first two missionaries up to the time the mission was handed over to a diocesan bishop in 1971. In chapters three and four, qualitative, analytical and critical tools were employed using Andrew Walls‟ three test criteria to evaluate the work of the SVD. Our findings are that the SVDs have largely fulfilled the Church test as proposed by Andrew Walls. As far as the Kingdom and Gospel tests are concerned, these are still on- going. So to remain relevant in the contemporary Ghanaian Christian mission, the SVDs need to do more work in this direction.
Rural Migrants and the Negotiation of Identity in Asante. The Case of Dadease, 1930-1996
(University of Ghana, 2012-06) Duah, M.; Adjayi; Addo-Fening; University of Ghana, College of Humanities, School of Arts, Department of History
An ethnic minority ―is not the same...as a party, a trades union, or a pressure group. It is akin, rather, to a class, or an age group, or an interest group. (Crowley, 107) This thesis addresses the negotiation of Identity from the historical perspective. It seeks to show how Kotokoli, Mossi and other African migrants to Rural Asante shaped and expressed their sense of be identity from 1930 to 1996. The hypothesis to be explored by this research is that identity among migrants to a homogenous society is shaped during its negotiation by the migrants’ perception of their immediate and remote contexts, be it political, social or economic. If the perception of either of these should change, Identity can be affected. Thus Identity is ever fluid and evolving. Social Anthropologists Smith, Stewart and Winter for instance have argued this point in their work on Latvian immigrants in a small mid-west town in the United States of America after World War Two. Their research reconstructed, based on memory, the Identity their respondents assumed from their high school years through to mid-life. They concluded that people’s perception of their history – that is whether they saw themselves as the Latvian Diaspora waiting out a Soviet invasion or as economic migrants – shaped how they saw themselves. Also people characterised themselves, either as Latvian, Latvian-American or American was based on how much they felt they belonged to the large Latvian community in which they lived or the larger American community. This thesis does not seek to chronicle the collective experiences of migrants to Asante throughout the 20th Century. It rather seeks to show the how and why of Identity formation through a case study of a group of migrants who carved a niche for themselves in their host society. An understanding of the complex factors that go into Identity negotiation, belonging and exclusion would prove invaluable, particularly in nation building efforts and our understanding of the concept of a (trans)national Identity. References Crowley, J. ―The Political Participation of Ethnic Minorities,‖ International Political Science Review 22 no 1 (Jan 2001): 99-121. Smith, A. G., Stewart, A.J., Winter D. G. ―Close Encounters with the Midwest: Forming Identity in a Bicultural Context,‖ Political Psychology 25 no 4 (Aug., 2004): 56-71.

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