Institute of African Studies

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End date: 2009

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    The Bureau Of African Affairs In The Kwame Nkrumah Administration From 1951 - 1966 With a (Descriptive) Guide For Its Archives
    (University Of Ghana, 1990-09) Mensah, T.J.J
    The events that took that place of African Affairs may be said to have been motivated by the realization that new states if Africa, though independent, were constrained by the international environment, but that within those constraints ( and others dictated by physical resources and human capabilities), there remained a degree of choice for African leaders to fashion their government,s policies to meet continental demands. Consequently, Kwame Nkrumah establish the Bureau of African Affairs in order to expedite the Fulfilment of the pan-African dream for the achievement of the total liberation of Africa from alien rule and domination, and for the enhancement of the dignity of the blackman anywhere in the world. Strictly speaking this study is not yet another thesis on Kwame Nkrumah. Rather, it is a b study of an almost forgotten, but nonetheless important political institution established under his administration in pursuit of his African objectives. Inspite of the acclaimed achievements of the bureau of African Affairs in the sphere of African liberation, the organization collapsed with the government which gave birth to it. It dubbed as an organ of Nkrumah,s subversive activities in Africa. The discusses the evolution of the burean in Ghana and Shows the impediments it encountered in adapting its methods to face the challenges of the changes envisaged by the pan-African ideal on the continent. In addition, the records drawn up or used during the bureau s administrative or executive transactions have been appraised and described in this study. Finally, the study makes a number of conclusions regarding the fashioning of the bureau to play the role of coordinating aid to African Liberation Movements
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    The Role of Civil Society in the Democratization Process in Ghana, A Case Study of the Ghana Bar Association
    (University of Ghana, 1997-11) Appiah-Mensah, A.
    The aim of this study is to examine the role of the Ghana Bar Association in the democratization process in Ghana. A sample of 100 comprising 30 lawyers and 70 members of the general public were selected by purposive sampling from diverse occupational and professional backgrounds. It was made up of 69 males and 31 females . The interview schedule (questionnaires) was the method used to collect data from respondents. Additional data were gathered from documentary sources namely; the records of the Ghana Bar Association.The results of the study revealed that in terms of the social background characteristics, occupation was diverse and males and youth dominated the sample. A great majority of respondents were married and the literacy level was very high. With respect to the importance of the legal profession it was found out that in the public·s eye the profession is important because it deals with the law and the law affects everyone; that the nation cannot do without lawyers. As far as the role of the GBA in the democratization process in Ghana is concerned it was discovered that the Association has contributed positively to the process since independence and continues to play a major role in varying degrees involving national development, freedom and justice, human rights, as well as democracy and constitutionalism in general. finally, the following problems were identified to have impeded the effectiveness of the association. These include lack of commitment from governmental interference, lack of discipline among members, internal fragmentation of the Association, as well as anti- GBA sentiments from a large section of the public. Among the recommendations made were that the GSA should have structural re-organization involving the mode of membership induction, discipline, commitment and look for full-time personnel for both national and regional offices. It was also recommended that the General legal council should surrender its statutory powers over lawyers to the GBA to enable it bring order and discipline into the Association; that there should be a vigorous public education on legal matters. In addition, to these the GBA should work in close collaboration with the rest of civil society as it maximizes the power of its presence. as representatives of civil society, on many state bodies The researcher is hopeful that if the recommendations offered here are adopted many of the problems associated with the GBA and other segments of civil society will be minimized. if not entirely eliminated.
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    The Secular Aspects Of Afa Cult And Its Relationship To Communal Life In Anlo
    (University of Ghana., 1997) Toppar, S.A.
    Among the Southern Ewes known and called '"Anlo," Afa is a religion. It has an organised worship system in it, headed by a well trained body of prIests called '"Tgboko'" in their individual performances of their religious rites as priests. Although there is the belief in the "Supreme Being" known in the Jewish and Christian religions as '"God", the ‘Supreme Being' is approached through myriads of delegated mediums who are considered subordinate gods or dieties called simply in the Ewe Language as 'Vodu'. Hence, some people call this religion variously as 'Afa' or 'Afa Vodu'; meaning, the Cult of Afa. Each 'Vodu' exercises its own delegated powers within the confines of horoscopes in their major and minor modes known among Anlos in the Ewe Language as "Du" and 'Kpoli" respectively. There are 16 major horoscopes, further replicating themselves to permuted minor horoscopes. In effect, the permuted horoscopes number up to 256. However, researchers like Abiinbola, Wande nd Bascom, William researched well over one million horoscopes or dities in Afa (Ifa). According to the above scholars, divination by way of geomancy is the main method Ifa (Afa) speaks to Its adherents. All essential characteristic feature about this religion is that it has no canonised literature about its do's and don't's as known among Christians and Muslims as the Bible and Koran respectively. Only the priests of Afa relIgIon have the singular duty of disseminating the do's and don’t's by way of geomancy in their divination practices. Even here, priests exercise the greatest circumspection with the messages received from deities to their clients, since priests could incur the displeasure of the gods, should they proclaim they proclaim falsehood. This is why the training of Afa priests is not only long but arduous as observed by Ottenberg, Simon (I960), in hIs work, "Culters and Societies of Africa" This study is therefore, an attempt to look at both the content and context in Afa religion in order to discover its secular dimensions which enable it to serve as props of social cohesion that always engenders the desIred communal spirit prevalent in Anlo. In the content, we shall look at incantations, spells, witty expressions as well as long and short stories contained in some horoscopes. This will help us discover how the daily life of the society is affected by Afa through its literary corpus. In its context, we shall discover how painstaking admirers of this religion become infused with the expert knowledge and use of the entire folklory in Afa, becoming the best adjudged members in Anlo society in terms of the use of the local language . In the study, we shall also discover that Afa contains in It a prolific sense of industry In the form of petty trading, agriculture, tourism, drumming and dancing etc . We shall finally note that Anlo Community appears enmeshed with the entire Afa religion since the belief is cogently shared in Anlo that there is nothing that precludes identification and recognition of Afa : even the names of all herbs and plants are believed to be the names of Afa deities.
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    Corporal Punishment And The Rights Of The Child: A Case Study Of Some Public Schools In The Koforidua Municipality
    (University of Ghana, 2002) Theo-Thad, M.
    In recent years there has been tension between parents and teachers as a result of the use of the cane as a disciplinary tool in schools. The passage of some legislative instruments on the rights of the child has to a large extent contributed to the debate as to whether corporal punishment should be administered in schools or not. The legal position is that the child should be protected from all physical or mental violence, injury or maltreatment. Teachers also contend that without the cane, discipline in schools would be ineffective. The current study therefore examined the use of the cane in schools in the New Juaben Municipality and the extent to which it is used. The study relied on both primary and secondary materials. There was also personal observation and interaction with education authorities. It was found out that hundred percent (100%) of teachers favoured the use of the cane as a necessary disciplinary tool in schools. The indiscriminate use of the cane in the study area led me to conclude that teachers are unaware of children's rights under the laws of Ghana and are therefore constantly violating laws that forbid the physical infliction of pain or injury on children. It is necessary that special orientation on the fundamental rights of the child be put in place for teachers.
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    Traditional Medicine in Namnam Land
    (University of Ghana, 1980) Chabot, J. H. C.; Opoku, K. A.; University of Ghana, College of Humanities, Institute of African Studies
    Recent studies Magaro, lllich, Guerra....) indicate that medical systems are moulded more by culture than by science, ihis is even more so with traditional medical systems whcih are tigthly interwoven to the fabric of the society which they serve. Namnam, an ethnic group of North Eastern Ghana, is a functional unit composed:of two clusters of clans: the land owners, or real Namnam, and mamprussi settlers who 'eat' the chieftaincy. Their main occupations are farming and hunting, their system of beliefs supports a world view which acknowledges the existence of spiritual entities as well as man's continuous traffic with those. In order to do so, man has elaborated an effective communication system which puts him in contact with spiritual entities who influence the life of the individual. Namnam medical system has for object the restoration of an individual's ritual status. It is a closed tut permeable system which depends on and reinforces a world view which justifies the modalities and technologies used in curing illness. It is within this frar.ework, according V a precise internal logic that an individual becomes healer, ihe process of selection-training-confiriation being decreed by God sacralizes the position. It is not the healer who is credited with cures but his spirits. His only credit is that of being the caretaker of his nandoo. The nandoo and the room in which it is housed are the nerve center of the practice which is part and parcel of the daily life of the household as Namnam healers work in their own homes. A healer's guarantee of prosperity is his reputation and his fame, .The practice will diminish or grow at the rythm of his ability to obtain satisfactory results as it is the patient who chooses between the many alternatives offered to him when Searching for a cure to his afflictions. Namnam medical system shows itself as the individual oriented maintenance aspect of the societal organization, because it treats the multidimentionality of man and his world, the medical system of Namnam is holistic.
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    A Case Study of Medicine Preparation and Healing Procedure in Abora In Ghana /West-Africa
    (University of Ghana, 2001-09) Rahn-Steiner, A.; Vischer L.R.; Sackey B.; University of Ghana, College of Humanities, Institute of African Studies.
    A good deal of literature is available about the healing procedures of traditional herbalists in different areas of Ghana. However, little information can be found about this subject among the coastal Fante. This study attempts to record in detail the activities of two traditional herbalists living in this area. Another objective is to find out whether, and in what situations, fishermen go to a traditional herbalist. The research was carried out through participant observation and interviews in the compounds of two herbalists. The analysis of the data gathered yielded the following major findings. First, herbal and healing knowledge is not simply acquired, but it is handed down from or spiritually acquired by the ancestors. Second, through intense dialogues, the patients are perceived holistically by the healer and a basis of trust is thus created, which is decisive for the diagnosis and treatment of the illnesses. Third, within the three weeks of observation, the status of disease had improved in five of the nine cases of the inpatients, three patients had even totally recovered. Forth, the fishermen, who made up one third of the woman-healer’s clientele, consulted her nearly exclusively for supply with catch-increasing decoction to be sprayed into their nets as well as with charms against witchcraft and bad spirits.
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    From the Point of Sales: Purchase-Related Barriers to Condom Use
    (University of Ghana, 2002-09) Tuley, D.L.; Ampofo, A.A.; University of Ghana, College of Humanities, Institute of African Studies
    Consistent condom use is one of the best ways of stopping the spread of HIV/AIDS and other sexually transmitted diseases (STDs) throughout Ghana. Unfortunately, barriers exist that keep people from using condoms during sex. These barriers range from cultural and religious barriers to barriers resulting from the undesired or lack of sensation condoms provide. This study looks at perceived barriers to condom use in general, but then takes a closer look at those barriers related to condom purchase. These include ease of purchase, brand availability, product display, and condom cost. One hundred sexually active Ghanaians were surveyed about their perceived barriers and condom buying habits. Six different condom retail shops in Accra were also interviewed and observed for insight as to why Ghanaians may not use a condom simply because they are uneasy about buying them. The findings showed that while retail shop owners are hesitant to provide self-service condoms due to theft risks, Ghanaians would be more likely to use condoms if they were sold out in the open and not behind a counter.