UNIVERSITY OF GHANA DEPARTMENT OF SOCIOLOGY FOOTBALL AS A “QUASI” RELIGION: A CASE STUDY OF THE RITUALS AND SYMBOLS OF ACCRA HEARTS OF OAK FANS. BY KWAKU ONYINA 10204812 THIS THESIS IS SUBMITTED TO THE UNIVERSITY OF GHANA, LEGON IN PARTIAL FULFILMENT OF THE REQUIREMENT FOR THE AWARD OF MPHIL SOCIOLOGY DEGREE MARCH, 2015. University of Ghana http://ugspace.ug.edu.gh i DECLARATION I hereby declare that, except for reference to other people‟s work, which have been duly acknowledged, this thesis is the result of my own research work carried out in the Department of Sociology, University of Ghana, under the supervision of Dr. Akosua Darkwah and Dr. K. Akpabli-Honu. I therefore stand liable for any errors and omissions thereof. ………………………. ......................................... KWAKU ONYINA DATE (STUDENT) ........................................................ ............................................. DR. AKOSUA DARKWAH DATE (SUPERVISORS) ............................................. .................................... DR. K. AKPABLI-HONU DATE (CO-SUPERVISOR) University of Ghana http://ugspace.ug.edu.gh ii DEDICATION This thesis is dedicated to the Lord God Almighty, the Author and Finisher of my faith. It is also dedicated to my mother, Ms. Margaret Agyeman and my Uncle Yaw Gyamfi Agyeman, to whom I owe my education. Also to my grandmother, Madam Regina Wilson, may the favour of God be upon your life. University of Ghana http://ugspace.ug.edu.gh iii ACKNOWLEDGEMENT When the work is done and tough tasks are accomplished, we look back and ask, how did I do it. Indeed, this is exactly the same question I asked myself when I completed this thesis. My sincere appreciation to my supervisors, Dr. Akosua Darkwah and Dr. Akpabli-Honu, for their endless time, patience and advice during the writing of this thesis. Without your guidance this thesis could not have been completed. I am grateful to my uncle and siblings for their endless love, prayers and support and for teaching me the value of hardwork. Thank you for the motivation during the writing of this thesis. Also to my friends who encouraged me in diverse ways, Mrs. Belinda Smith, and Michael Baba, I say may the Almighty Lord bless you. I give special recognition to the executive and fans of chapter “O” and Hearts ladies for their support and cooperation. I wish to also say a very big „thank you‟ to anyone who in diverse ways helped me out with this thesis. Above all, to God Almighty, for His favour and for giving me the strength to write this thesis. Without Him I could not have made it this far. University of Ghana http://ugspace.ug.edu.gh iv ABSTRACT The study investigated football as a quasi-religion among Accra Hearts of Oak fans. The study specifically sought to (i) identify the beliefs fans attach to their clubs, (ii) explore the significance of the club‟s beliefs to the fans, (iii) investigate the significance of the rituals to the fans, (iv) explore the significance fans attach to the club, club rituals, beliefs and totems (v) assess the social functions of the club. The research sites for the study were Nima and Kokomlemle, two suburbs in Accra, Ghana. The study was „mixed method‟ in nature. Through purposive and “inclusion criteria” sampling techniques, data were collected by means of a questionnaire from hundred respondents; sixty male fans from Chapter “O” and forty female fans from Hearts Ladies Chapter. Interviews were also conducted with ten executives of the fan chapters which were made up of five males and five females from Chapter “O” and Hearts Ladies respectively. The clubs possessed totems like the Oak tree, rainbow, and the numbered jerseys. According to the fans, the Oak tree symbolised longevity for the club and for that matter the club would never go on relegation. The rainbow represented masses to the fans. The data also showed that the slogan was significant to the fans because it provided the fans with identity and in applying it to their lives, the slogan gave them hope for the future. The numbered jersey meant the position of the players (branding) and a small percentage of the fans were of the opinion that the numbers represented grace in life. The study also unveiled that the fans wore certain numbered jerseys because they wanted to become heroes like the players on the field. The totems of the club resembled that of religious faith symbols. University of Ghana http://ugspace.ug.edu.gh v The fans performed many rituals in honour of the club and some of which were; singing, embarking on trips (pilgrimage), betting, dancing, clapping, shouting, praying, Mexican wave and fasting all enacted in support of the club. Participating in the various rituals relief the fans from mental exertion and at the same time provide entertainment to the fans, similarly religious adherents find relief from stress by partaking in their various religious rituals. Social functions like unity, entertainment, sense of belongingness, asceticism and community social responsibilities propelled the fans to rally behind the club. The data further illustrated that the unity came forth as a result of the interaction that took place in the periodic gatherings among the fans. Religion could also boast of the same aforementioned social functions like football. Vast majority of the fans supported the club from childhood because they were born into a family of Hearts of Oak supporters. In like manner, preponderance of religious adherents owed allegiance to their Christian faith because they hailed from a family of Christians. However Hearts of Oak was not the only club the fans supported; they also owed allegiance to other clubs as well, like the National teams and European clubs. Succinctly, with modern day religion, some Christians are alledged to have had double faiths. The respondents made known that watching their key players “pastors” exhibiting their artistry on the field of play was their main motivation for visiting the stadium. The fans visited the stadium to “worship” their key players. They therefore refused to visit the stadium if their key player was sold out to a foreign club. The players are like the “Pastors” in football so selling them might not draw fans to the stadium. University of Ghana http://ugspace.ug.edu.gh vi Like religion, football also comes with emotions. The fans revealed that they became happy when the club won its matches. A loss or draw saddened the fans. The data noted that fans also became angry and aggressive whenever a bad decision was taken against their club and might even resort to hooliganism if the decision affected the club severely. Football is indeed a quasi religion because of the rituals, beliefs, totems and the social functions it performs. The Accra Hearts of Oak fans perform rituals, have their beliefs and idolized totems which are equivalent to the beliefs and rituals of religious adherents. Social functions like unity, identity and entertainment associated with football could also be identified with religion. Durkheim (1915/1995) saw the society as a “god” which influenced the life of the individual, the same influence Hearts of Oak club exerted on its followers. Furthermore, the fans attached a great significance to Accra Hearts of Oak, making Accra Hearts of Oak club a “god” to the fans. University of Ghana http://ugspace.ug.edu.gh vii TABLE OF CONTENTS Content Page DECLARATION .................................................................................................................... i DEDICATION ...................................................................................................................... ii ACKNOWLEDGEMENT ................................................................................................... iii ABSTRACT ......................................................................................................................... iv TABLE OF CONTENTS .................................................................................................... vii LIST OF TABLES .............................................................................................................. xii CHAPTER ONE .................................................................................................................... 1 BACKGROUND OF FOOTBALL AND RELIGION ......................................................... 1 1.1 Introduction ..................................................................................................................... 1 1.2 Statement of Problem ...................................................................................................... 4 1.3 Objective .......................................................................................................................... 5 1.3.1 Sub-Objectives ............................................................................................................. 5 1.4 Research Questions ......................................................................................................... 6 1.5 Theoretical Framework.................................................................................................... 6 1.6 Definition of Concepts .................................................................................................. 10 1.7 Significance of Study .................................................................................................... 11 1.8 Organisation of the Thesis ............................................................................................. 11 CHAPTER TWO ................................................................................................................. 13 LITERATURE REVIEW .................................................................................................... 13 2.1 Introduction ................................................................................................................... 13 2.2 Similarities between “Sports” Football and Religion .................................................... 13 University of Ghana http://ugspace.ug.edu.gh viii 2.3 Social Functions of Football ......................................................................................... 14 2.3.1 Identification and Branding ........................................................................................ 14 2.3.2 Entertainment ............................................................................................................. 16 2.3.3 Unity ........................................................................................................................... 17 2.3.4 Provision of Services .................................................................................................. 19 2.3.5 Strengthen Self-Confidence ........................................................................................ 20 2.3.6 Inculcation of Social Virtues .................................................................................... 20 2.4. Fans Beliefs .................................................................................................................. 21 2. 5 Football Rituals ............................................................................................................ 22 2.5.1. Pilgrimage .................................................................................................................. 22 2.5.2 Chanting ..................................................................................................................... 22 2.6 Sports and Religion ...................................................................................................... 23 CHAPTER THREE ............................................................................................................. 30 RESEARCH METHOD ...................................................................................................... 30 3.1 Introduction ................................................................................................................... 30 3.2 Rearch Design ............................................................................................................... 30 3.3 Study Area ..................................................................................................................... 30 3.4 Study Sites .................................................................................................................... 32 3.5 Target Population .......................................................................................................... 33 3.6 Sample Frame ................................................................................................................ 33 3.7 Sample Size ................................................................................................................... 33 3.8 Data Sampling Technique ............................................................................................. 34 3.9 Data Collection Instrument ............................................................................................ 35 University of Ghana http://ugspace.ug.edu.gh ix 3.10 Data Collection Procedure ........................................................................................... 36 3.11 Data Handling .............................................................................................................. 36 3.12 Ethical Consideration .................................................................................................. 37 3.13 Limitations of the Study .............................................................................................. 37 CHAPTER FOUR ............................................................................................................... 38 DATA ANALYSES AND DISCUSSION OF RESULTS ................................................. 38 4.1 Introduction ................................................................................................................... 38 4.2 Socio-Demographic Factors .......................................................................................... 38 4.2.1 Gender ........................................................................................................................ 39 4.2.2 Age of Respondents .................................................................................................... 40 4.2.3 Educational Level ....................................................................................................... 40 4.2.4 Religious Affiliation ................................................................................................... 41 4.2.5 Occupation .................................................................................................................. 42 4.2.6 Marital Status .............................................................................................................. 42 4.2.7 Ethnic Group .............................................................................................................. 42 4.3 Club Totems .................................................................................................................. 44 4.3.1 Knowledge of Colours ................................................................................................ 44 4.3.2 The Oak Tree ............................................................................................................ 45 4.3.3 Club Souvenirs ........................................................................................................... 46 4.3.4 Numbered Jerseys and Their Significance ................................................................. 47 4.4 Slogans and Their Significance ..................................................................................... 48 4.5 Club Rituals ................................................................................................................... 49 4.5.1 Trips with the Club (Pilgrimage) ............................................................................... 49 University of Ghana http://ugspace.ug.edu.gh x 4.5.2 Songs by the Fans ..................................................................................................... 51 4.5.3 Prayers for the Club .................................................................................................... 52 4.5.4 Betting ........................................................................................................................ 55 4.5.5 Other Rituals .............................................................................................................. 55 4.5.6 Rituals Before Match ................................................................................................. 56 4.5.7 Rituals After Match .................................................................................................... 56 4.5.8 Rituals and Their Significance. ................................................................................. 57 4.6 Fans‟ Beliefs .................................................................................................................. 57 4.7 Significance of The Club to the Fans ........................................................................... 59 4.7.1 Number of years with the Club................................................................................... 59 4.7.2 Motivation for Supporting the Club ........................................................................ 59 4.7.3 Current State of the Club ............................................................................................ 60 4.7.4 Influence on Family .................................................................................................... 61 4.7.5 Financial Contribution to the Club ............................................................................. 62 4.7.6 Discussing the Club on Air ......................................................................................... 63 4.7.7 Motivation for Attending Meetings ........................................................................... 64 4.7.8 Motivation for Visiting the Stadium .......................................................................... 65 4.7.9 Bad Decision by Referee ............................................................................................ 66 4.7.10 The State of the Fans after Match Results ................................................................ 68 4.7.11 Leverage from Supporting Hearts of Oak ................................................................ 68 4.8 Social Functions ............................................................................................................ 69 4.8.1 Unity ........................................................................................................................... 70 4.8.2 Rules and Punishments .............................................................................................. 71 University of Ghana http://ugspace.ug.edu.gh xi 4.8.3 Community Social Responsibility .............................................................................. 72 CHAPTER FIVE ................................................................................................................. 74 SUMMARY AND CONCLUSION .................................................................................... 74 5.1 Introduction ................................................................................................................... 74 5.2 Summary ........................................................................................................................ 74 5.3 Conclusion ..................................................................................................................... 76 5.4 Recommendation ........................................................................................................... 79 5.5 Recommendations for Future Studies ........................................................................... 80 REFERENCES .................................................................................................................... 81 INTERNET REFERENCES................................................................................................ 86 APPENDIX 1: INTERVIEW GUIDE FOR FANS (EXECUTIVE FANS) ....................... 87 APPENDIX 2: FANS [Non-executive fan] ......................................................................... 89 University of Ghana http://ugspace.ug.edu.gh xii LIST OF TABLES Table 1.Educational Level of the Fans........................................................ ..................... 41 Table 2. Ethnicity of the Fans ................................................................... ..................... 43 Table 3. Crosstab of Significance of Slogan.............................................. ....................... 48 University of Ghana http://ugspace.ug.edu.gh xiii LIST OF FIGURES Figure 1. Gender Distribution of Respondents...................................................... 39 Figure 2. Age Distribution of Respondents...................................................... ........... 40 Figure 3. Number of Times Fans Travelled with the Club .............................. ........... 50 Figure 4. Actions Fans Resort to against Bad Decisions by Referees.................. 64 University of Ghana http://ugspace.ug.edu.gh 1 CHAPTER ONE BACKGROUND OF FOOTBALL AND RELIGION 1.1 Introduction Football is the most popular sport with over a billion supporters all over the world (Junge et al., 2004). Football became popular through the formation of the Football Association of Freemason Tavern in October 1863. Before this time, football was only limited to the British Isles (Mason, 1981). Through the formation of the Football Association and with funding from Otherwise International Bank, the working class made the game popular.The working class made the game popular through the sponsorship they gained from the International bank. The working class introduced the game of football to the indigenous peoples at a particular enclave they found themselves. The working class travelled all over the world to spread the gospel of football. The „global game‟ permeated several cultures and diverse societies all over the world. With football permeating every continent, it possesses a religious characteristic, because religion is universal. An estimated 250 million people are direct participants in the game, around 1.4 billion have an interest in football and football‟s flagship tournament and the World Cup finals attract a lot of global television audience (Giulianotti & Robertson, 2004). The global game has realized financial gains from its stakeholders. In 1998, football‟s world governing body, the Federation of International Football Association (FIFA), controlled contracts worth some £4 billion and by 2001, world‟s football revenue was estimated at around £250 billion, equivalent to the Netherlands‟ Gross Domestic Product (GDP) (Walvin, 2001). Moreover, football has generated millions of US dollars in revenue for football clubs, players, the technical team and nations (Ozanian, 2013). According to Giulianotti & Robertson (2004), Durkheim noted that, with all contemporary cultural University of Ghana http://ugspace.ug.edu.gh 2 forms, football is the serious life. Durkheim (1961) made this assertion because of the way and manner the fans adored the game. Football tournament, like African Cup of Nations, is tantamount to religious festival like Christmas and Ramadan. Like the religious festivals, football fans also congregate to commemorate the tournament. During the celebration, collective effervescence comes to play reminiscent of the excitement the Aborigines or orthodox religious faithfuls experience during their festivals. Football clubs all over the world possess their own totems which provide them with their identity (Holmes, 1994). The totems encompass species or varieties. The totems are not in human forms but it could be in an image of a person as Durkheim (1915/1995) noted among the Aborigines. The emus and kangaroos are the animals the Aborigines revered. The fans succinctly identified and idolized their respective totems. All the Premier League clubs in Ghana have their own totems. Kotoko is repesented by the red colour and the porcupine, whereas Hearts of Oak is also represented by the rainbow colour and Oak tree (Botchway, 2009). The number at the back of players jersey also serves as a totem to the teeming fans and the players. Fans, like religious adherents, have their own beliefs. Fans most of the time believe in the club‟s rituals, totems and the slogan or motto of the clubs. The beliefs of the fans motivate them to rally behind their club and also provide hope for them in the unforeseeable future (Taylor & Taylor, 1997). “Never say die until the bones are rotten” or “phobia” is associated with Accra Hearts of Oak and Kotoko club is also identified with “kum apemaa apem b3ba” which literally means “if thousand are murdered another thousand will resurface”, or “fabulous”. Sometimes the fans use the club‟s slogan or jargon to address themselves. A clear paradigm is, when a fan from Hearts of Oak shouts phobia and the other responds the best. Fans believed in their respective slogan or jargon to the extent that it bolstered unity amongst them. Presbyterian church identifies with one motto, “that they University of Ghana http://ugspace.ug.edu.gh 3 all may be one”. Every Presbyterian worldwide identifies with this slogan. The slogan unequivocally, breeds unity among the Presbyterians as football unites the fans. In as much as football bridges the gap in the differences that exist among fans, it also has the tendency of widening these differences (Lavric, 2008). Football performs a social role of bringing people together and this is evident when football fans put away their political colours, race and ethnic affiliations to support the teams they cherish (Smith & Ingham, 2003). On the other hand, football is fundamentally rooted in defeat, draw and win. Fans of opposing sides may chant racist and sectarian songs against a player or the opposing club, and such acts widen the differences among the fans. Fans are considered the heart beat or fulcrum of football (Junge et al., 2004). Fans follow their clubs wherever their clubs go. Being an ardent fan includes watching training sessions and joining them on trips abroad in spite of the political, economic and social challenges (Botchway, 2009). Because of the fans‟ dedication to the team, any below-par performance on the part of their team causes pain, anguish and disappointment. Some football fans behave unusually when their clubs lose; some cry out of sadness, and others lose appetite for food. Euphoric behaviour of fans is also manifested when teams win matches. Some fans cry out of joy and others binge on food and drinks. This character of football fans is practically similar to religious adherents‟ emotional attachment to their faith (Botchway, 2009). Football songs are composed and sung by fans at matches to encourage their team, to honour particular players, to affront the opposition and just to make hurly burly against the opponents (Bensimon & Bodner, 2011). The fans songs constitute clubs anthem, jama and other secular songs. The chanting portrayed by the fans gave the players the stimulus to University of Ghana http://ugspace.ug.edu.gh 4 perform their best on the “pitch” altar. According to Appelrouth and Edles (1998), Durkheim asserted that uttering the same cry, pronouncing the same word and in doing the same gesture towards an object, made the people felt a sense of unity. Some fans invade the field of play during football matches to express their berserk or dissatisfaction at some decisions of the referee. Football brings instant excitement or collective effervescence and emotional commitment. A fan invading the pitch because of the referee‟s decision portrays the level of commitment he/she has for the club. In some cases, there are even streakers who invade the pitch in their nude (Moorhouse, 1991) all in a bid to display their emotional attachment to the club in question. The varied and various activities, the totems, beliefs by the fans call into question the nature and importance fans attached to their teams. 1.2 Statement of Problem Several studies have been done on football. Ashton et al., (2003); Crompton (1995); Hagn & Maening, (2008); Matheson, (2002) studied the economic benefits of football, while yet others like Dunning, (2000); Jacobs, (2003) and Piotrowski, (2006) have researched into football and violence by focusing on hooliganism. Others such as Armstrong and Giulianotti (1997), Leseth et al., (1997); and Schartzberg, (2006) have in their respective studies, explored football and supernatural beliefs. Edward (1973) studied sport as a “quasi” religion. He argues that a sport is a secular, quasi-religious institution because, sports share certain characteristics and social functions with religion. According to him, sports like religion, have their own rallying place, both sports and religion possessed a hierarchical system. In football, the players are considered University of Ghana http://ugspace.ug.edu.gh 5 the pastors who minister to the fans through their antics on the field. In the Roman Catholic faith, Pope Francis is considered the superior authority whereas football governing body Federation of International Football Association (FIFA) has Sepp Blatter as their “football Pope”. Edwards (1973) also purports that sports share certain social functions such as solidarity, rewards and punishment, asceticism and identity with religion for which it could be termed as a “quasi-religion”. Other scholars such as Brody (1979), Coakely (1998) and Curran (1998) have echoed a similar sentiment. The gap in the literature is that while both Curran (1998) and Brody (1979) underscored the rituals and totems in football, they did not pay attention to the commitment, passion and dedication of the fans to the rituals, symbols, beliefs of the club and the significance fans attached to the Accra Hearts of Oak itself . In the context of Ghana, the researcher was therefore interested in exploring the fans‟ commitment, passion, and dedication to the rituals, beliefs and symbols of Hearts of Oak and significance fans attached to the Accra Hearts of Oak as a club. In addition, the researcher also sought to explore the social functions the club plays in the community. 1.3 Objective The main objective was to assess the fans commitment, passion, and dedication to the rituals, beliefs and totems of Accra Hearts of Oak fans. 1.3.1 Sub-Objectives: To investigate the beliefs fans attach to their clubs. To explore the significance of the beliefs to the fans. To identify the significance of the rituals to the fans . To assess the significance of club symbols to the fans. University of Ghana http://ugspace.ug.edu.gh 6 To explore the significance of the club to the fans. To assess the social functions of football clubs. 1.4 Research Questions What are the beliefs the fans associate with the club? What are the significance of the club‟s belief to fans? What are the significance of the club‟s rituals to the fans ? What are the significance of the club totems to the fans? What are the significance of the club to the fans. What are some of the social functions of football to the fans ? 1.5 Theoretical Framework In reading about religion among Australian Aborigines (Spenser & Gillian,1899), Durkheim (1915/1995) was interested in the interpersonal processes producing a collective conscience and also established the fact that religion was not divinely or supernaturally inspired but a product of society. Durkheim (1915/1995) defined religion as a unified system of beliefs and practices relative to sacred things; that is to say, things set apart and forbidden beliefs and practices which united into one moral community called a church-all who adhere to them. Durkheim (1915/1995) considered religion to be social. Recognizing the social origin of religion, Durkheim (1915/1995) argued that religion acted as a source of solidarity and identification for the individuals within a society, especially as a part of mechanical solidarity systems, and to a lesser but still important extent, in the context of organic solidarity. Religion provides a meaning for life, it provides authority figures, and most importantly for Durkheim, it reinforces the morals and social norms held collectively by all within a society (Durkheim, 1915 /1995). Far from dismissing religion as mere University of Ghana http://ugspace.ug.edu.gh 7 fantasy, despite its natural origin, Durkheim (1915/1995) saw it as a critical part of the social system. Religion provides social control, cohesion, and purpose for people as well as serving as a means of communication and gathering for individuals to interact and reaffirm social norms. Moreover, interactions during periodic gatherings among Aborigines produced a sense that there was a “supernatural force” above and beyond them. In sensing the power of this force emanating from the animation and energy of interaction, the Aborigines constructed totems and engaged in rituals to honour the supernatural powers symbolised by the totem. Moreover, the congregation of the Aborigines in the commemoration of their rituals produced collective effervescence amongst them. Collective effervescence refers to the energy, power and excitement that envelope the group during their celebrations. The Aborigines gather most of the time to ask from God an outcome they fervently desire. The outcome explicitly happened to be the regular reproduction of the totemic species. Durkheim (1915/1995) further argues that the simplest form of religion is the group totem. The Aborigines had about 60 totems. The Kangaroos and Emus are some of the totems belonging to the clans. The belief is that the animal species protect them and they in return honour the animals through crying, gestures and carriage. If the species happen to be a plant they mimic the settings in which the plant is daily used. Durkheim (1915/1995) contends that worship of the gods and supernatural is in reality, worship of society and the bonds generate via the people‟s interaction and contact with each other. Thus the glue that held society together was sustained by concrete interactions of individual as they, in essence, worshipped society. University of Ghana http://ugspace.ug.edu.gh 8 Durkheim's second purpose was in identifying certain elements of religious beliefs that were common across different cultures. A belief in a supernatural realm was not necessary or common among religions, but the separation of different aspects of life, physical things, and certain behaviours into two categories the sacred and the profane was common (Durkheim, 1915/1995). Objects and behaviours deemed sacred were considered part of the spiritual or religious realm. They were part of rites, objects or totems of reverence, and simply behaviours deemed special by religious belief. Some of the religious beliefs for the Aborigines were prohibition or living an ascetic life, rites and totemic species. During the asceticism the initiated person was prohibited from certain things and given the confidence to conquer pain. During these times he was not permitted to catch a glimpse of any women or an uninitiated person (Durkheim, 1915/1995). Those things deemed profane were everything else in the world that did not hold religious meaning. According to Durkheim (1915/1995), a sacred thing is anything set apart and forbidden. Among the Aborigines mimic rites, communion, totems, beliefs, singing, dancing, cries and violent movement were considered sacred. In football the commitment, passion and dedication of the fans to the club‟s totems, beliefs and rituals were set apart and forbidden making football a quasi religion. Sacred things were not, however, limited to gods or spirits only. The essence of religion, according to Durkheim (1915/1995), was the concept of the sacred, that being the only phenomenon which united all religions. According to Durkheim (1915/1995), Buddhism was a religion in that it failed to acknowledge gods; furthermore, Buddhism admitted the existence of sacred things, namely the four noble truths (dukkha) and the practices derived from them. A sacred thing University of Ghana http://ugspace.ug.edu.gh 9 can be a rock, a tree, a spring, a pebble, a piece of wood, a house, in a word, anything could be sacred (Durkheim,1915/1995). The profane, on the other hand, is everything else, as all those mundane things like jobs, our bills, washing, bathing and eating. Profane according to Durkheim (1915/1995) refers to daily activities in our lives that we do not venerate. In studying football as a quasi- religion, this study seeks to establish the commitment, passion and dedication of the fans to the totems, belief and rituals of Hearts of Oak fans which will be considered sacred. The profane aspects would be everything else that did not have a religious function or religious meaning. In his book, The Elementary Forms of the Religious Life , Durkheim advanced the argument that religious functions provided authority figures, reinforced the morals, promoted solidarity, identification of one‟s purpose for life and enhanced communication among faithfuls and served as a gathering for individuals (Durkheim, 1915/1995). Ostensibly, most of the 10 Football is quasi-religious in nature by infering from Durkheim‟s (1915/1995) definition because, the fans hold certain beliefs and practices they consider sacred and they normally “worship” or are united into one single moral community called the stadium. The stadium in football parlance is considered a “hallowed grounds” for the fans and players. The players as the “pastors” exhibit their aptitude to the delight of the fans. 1.6 Definition of Concepts For the purpose of this study, the terms below are operationally defined as follows: Commitment: dedicating one‟s self to the club or the act of binding one‟s self emotionally to something. Dedication: the feeling of strong support. Fans: registered, and regular fans who attend meetings (this includes executive fans and non-executive fans). Quasi: means “resembling”, “seeming”, and “as if” hence, studying football as a quasi- religion means studying elements of football that resemble a religion. Passion: an intense desire or enthusiasm for something. Rituals: are practices which are considered sacred by fans. Religion: For the purpose of this work, religion will be defined as a unified system of beliefs and practices relative to sacred things; that is to say, things set apart and forbidden beliefs and practices which unite into one single moral community called a church- all who adhere to them. Significance : Represent the passion, commitment and dedication of the fans. 11 Totems- are symbols of the club. In the study, totems and symbols are used interchangeably. 1.7 Significance of Study This study was of enormous importance to research in that it would help fill the gaps in literature as to how fans demonstrated their commitment, dedication and their passion to the totems, rituals and beliefs of the club. It also has policy implications for both government and the various football clubs. This was because the study highlighted the unifying element in football which government and the various clubs could take advantage of by investing more resources into football to help consolidate unity among the people. The research would also help the government to know the entertainment and community function that the club played in the country. 1.8 Organisation of the Thesis The thesis was organised into five chapters. The first chapter presented the background and rationale of the study. It defined the problem and objectives of the study as well as providing a justification for the study. It also contained the theoretical framework of the study within which the study was conducted and its findings discussed. Some key concepts used in the study were defined here, and the chapter closed with an outline of how the essay was organised. Chapter two presented a review of related literature. The literature review pointed out relevant arguments and findings and indicated gaps in the reviewed works, if any. Chapter three dwelled on the research methods used to conduct the study. It was made up of the major approaches and instruments used to solicit for data. Chapter four contained the data analysis, 12 presentation and discussion of the findings. The analysed data emerging from the fieldwork were presented with a thorough discussion of the study results. The fifth chapter summarizes the major findings and conclusions. This chapter also included some recommendations based on the findings. 13 CHAPTER TWO LITERATURE REVIEW 2.1 Introduction Football is a sport with a global appeal and the most popular sport in the world (Junge et al, 2004). Football has the propensity of uniting a polarized communities. This chapter deals with the review of existing literature on football as a quasi-religion. The main headings captured are the concept of religion, similarities between sports (football) and religion, fans‟ beliefs, social functions of sports, rituals that fans enacted to support their club, and sports as a quasi-religion. Majorities of the literature purport that football is quasi-religious in nature because of the rituals, totems, beliefs and social functions it performs. 2.2 Similarities between “Sports” Football and Religion Brierly (1995), purports that generally in the United Kingdom, the number of people who attend church service on Sunday is equivalent to the number of fans who visit the stadium on Saturday. Sports shared certain characteristics with religion for which it could be termed as secular, or quasi-religious institution (Edwards, 1973). The totems, the stadia, rituals and hierarchical system of authority make sports resemble religion (Hoffman, 1992). Religion could also boast of totems, rites, church or mosque and a hierarchical system of authority. In Ghanaian indigenous religion, there is also a hierarchical system of authority, actually the festish priest is considered the “boss” in the hierarchy. He or She serves as a link between the living and the gods or spiritual world. The traditional religion in Ghana engages in rituals like the pouring of libation, singing, dancing and sacrifices. The 14 traditional devotees hold these rituals in high esteem (Botchway, 2009). There are certain rules and regulations that govern the indigenous traditionalists lives. A day like Thursday is observed to be the sole preserve of the gods, in that, nobody is expected to farm on that day, failure to adhere to this rule attracts sanctions from the traditional authorities. People who practice traditional religion avoid nefarious acts like stealing or engaging in adultery (Botchway, 2009). According to Morris (1981), the solidarirty, rewards and punishment in sports look like that of religion, therefore sport is secular religious institution. Unequivocally, sports and religion place emphasis on asceticism (Hoffman,1992). Asceticism is a way of life whereby a person practices self-denial, self-mortification and the notion of “no pain, no gain” mantra. Normally, the principles of asceticism are promoted by ministers and coaches. Moreover, both football and religion could boast of their rallying places, stadium and church respectively (Kortzfleisch, 1970). Sports indeed bear a lot of resemblance to religion for which is termed as a quasi-religious in nature. 2.3 Social Functions of Football 2.3.1 Identification and Branding Porat (2010) argues that football is a life-style as religion, which begins from the cradle, ends in the grave for the fans and offers the fans their true identity. For football being a life-style connotes that the fans‟ life is governed by football. Social identification is the perception of belonging to a group and a sense of oneness with the group (Bridgewater, 2010). By identifying with a group, people felt psychologically intertwined with the group fate, destiny and experienced its success and failures (Raney & Bryant, 2006). Fans identify themselves via their club‟s jerseys, which make them feel proud of their club. 15 According to Toma (2003), football facilitated identification by individuals with institutions and fostered effective external relations, whether in the form of alumni relations, fund raising, admission, government relations and public relations. Holmes (1994) looked at the functions of sport as a symbol of national identity in the Republic of Ireland and concluded that the fact that football teams success brought joy to the citizens of Republic of Ireland, football would forever remain an imperative or indispensable social influence. The success of Ireland teams brought unity amongst the Irish populace. The football teams represented the clearest expression of the 26-county of National Identity in Ireland (Holmes, 1994). Each county has a team which represented the fans in their league and it is out of this league that the players get the opportunity to be selected to join the National team. Football brought cohesion and identity among the folks from Ireland. In terms of football club support, branding, according to Giulianotti and Robertson (2004), thrived on particularism, the assumption that football fanatics favour specific clubs and that they wished to display allegiance through a consumption dependent display of club products. Football aficionados show particularism through the patronage of clubs souvenirs and other products. Particularism portrays the attachment the fans have for their club. Being part of a larger group is known to be comforting and ego-enhancing, as well as providing a component of self-identity (Branscombe & Wann, 1991). The individuals identify themselves with the club they belong and most of the time, fans of a particular group feel superior over their rivals. Fans feeling superior over the other brand them. They always feel proud discussing issues concerning their club. Giulianotti (1999), accentuates that the world‟s richest clubs (eg. Real Madrid, Manchester United, Chelsea, Barcelona and A.C Milan) are comparable to transnational corporations (TNC) in terms of global “branding”. Being a Christian or a Muslim brands the individual. 16 It provides the person with his or her identity. The religious devotee sees the club as his or her property. 2.3.2 Entertainment Football has an aspect of a quasi-public good in that it provides entertainment to a fairly wide public of fans (Szymanski and Smith 1997). Football really entertains the fans, especially when their club wins a match. According to Porat (2010), the emotional experience from football touchs the fans personality because football is therapeutic and cathartic in nature. Moreover, the fans get carried away by the wonderful skills exhibit by the players. The skills display by the players necessitate a great joy from the fans as religion does to its adherents. Fans also die from disappointing results. Adamson et. al, (2006), examined the current state of Customer Relationship Management implementation within the football industry based on information collected from football club business managers. Based on existing knowledge about supporter “behaviour”, the notion of Fans Relationship Management was developed. The authors illumined that overlaying commitment and attitudes to football-as-entertainment was a series of important layers of psychology that was common to different groups of supporters. Tapp & Clowes (2002), stated that the rituals and festivals found in football gave relief to football fans. The fans enjoy more pleasure from rituals like waving of flags, dancing, shouting, praying, singing of the club‟s anthem and musical concerts. Most of these rituals take place at the stadium and fans take active part in it to relieve themselves from mental exertion (Tapp & Clowes, 2002). The fan as a worker gets unundated with stress 17 throughout the week and via football the fan gets destress from mental exertion. Apparently, religion performs similar function and serves as a therapy to its devotees. 2.3.3 Unity According to Fougere (1989) sports form an important base for the construction of a sense of national unity and individual identity. Football has the propensity of reconciling divided communities. India and Bangladesh epitomized communities that were brought together by football (Leszek, 2008). India and Bangladesh have had a protracted conflict on their border. In Dawki which happened to be a border town where the border guards for both countries often exchanged gunfire, the India and Bangladeshi guards slipped out of their battle fatigue to play their first international friendly. The match brought cooperation among the two and this trickled down to affect their families and friends. Smith and Ingham (2003) showed that football fans all over the world displayed communitas‐type bonding in their fandom rituals. The communitas-type bonding is displayed through the songs the fans chant, waving of the flags and by means of collective effervescence. Mellor (1999) researching into the activities of football supporters noted that, there were several occasions where the drama of watching a football match, whether live or on television, produced moments of intense group bonding and feelings of associated community as religion. Within football stadia, there is a feeling of collective effervescence among the fans when a goal is scored (Mellor, 1999). The moment a goal is scored, many normal intra-group rivalries and scuffles within the fans communities are negated as new community bonding emerges (Mellor, 2000). The presence of national flags, anthems, scarves, banners, communication, knowledge of the club, shared sense of history, being close together and other patriotic symbols foster 18 unity among the fans (Sack & Suster, 2000). Football has the power to transform total strangers into unified collectivity “fighting” against one opponent (Kortzfleisch, 1970). In football, the fans identify themselves with their club totems and this foster unity amongst the fans. Conversing and sitting next to a fellow supporter during matches encourage fans to feel part of the success of the club (Taylor & Taylor, 1997). According to Brown (2008), the conversing and siting next to a fellow supporter bolster unity among the fans. The bonding becomes evident through internet posting and fanzine articles the fans voluntarily engage in. In a society marked by increasing individualization, Smith & Ingham (2003) argued that football supporters are not attempting to hold on to, or recreate, the Gemeinschaft type communities which Tönnies described, but rather are creating „communities without commitment’ or „thin communities‟ that people could dip into to satisfy their occasional needs for security without taking on the reciprocal obligations that define „community‟ in the writings of communitarian thinkers. Bauman (2000), however argues that traditional forms of community which are created around football can be read in a different way. From afar one may think the fans are together but the fans immediately retire to their individualize lives after watching their teams play a match. Delanty (2003), also explained that even when the existence of football clubs contributed to friendship ties and regular social contact, they were only really producing what he defined as „cloakroom communities’. Cloakroom community is a type of community which exists for a short period. This type of friendship comes to being when supporters meet collectively at the stadium to support their clubs (Bauman, 19 2000). At the stadium the fans are seen as one big family, but retire from their friendship immediately after the match (Delanty, 2003). For Bauman (2000), football communities do not provide a true sense of community. They cannot be read as functional because they are simply events around which people temporarily unite as communities, only to go back to their individualize lives at the end of the game. People „perform‟ all the aspects of community and commonality around football for the time they are together „as one‟, without feeling a need to develop reciprocal relationships with the members of their community. Brown‟s (2008) work offers a counterpoint to Bauman‟s (2000) critique of the sense of community that football creates. Brown (2008) argues that it is possible for deep friendships to grow out of relationships that are initially developed through football. He went on to argue that there were indeed some families whose relationships were fundamentally maintained through the „spectacle‟ of football. The major essence of religion is to unite people and football is seemly performing such a role (Novak, 1979). 2.3.4 Provision of Services Football clubs have the responsibility of providing community services to the fans (Brown, et al, 2006). The unique role of football within society could lead to sport corporate social responsibility such as sponsorship schemes, sports academies, health and community development initiatives that have the potential to realise greater benefits than those initiatives developed by commercial organizations (Walters, 2009). In contemporary times, various religious faiths have leaned a hand to the community by providing social amenities. Schools and hospitals are some of the amenities that religious faiths have 20 provided for the community. Football clubs especially in Europe provide social facilities for their communities, a club like Barcalona has established an academy in its vicinity to train the youth. 2.3.5 Strengthen Self-Confidence Club slogans are effective means for strengthening self-confidence and self-realization (Kortzfleisch, 1970). Self-realization is achieved when the individual in question is being made to prove his worth. Club slogans such as 'we never walk alone', 'never say die', ' kum apemaa apem beba', which literally means “if thousand are murdered another thousand will resurface”, which are slogans for Liverpool, Hearts of Oak and Kotoko respectively promote the self confidence of fans. Man struggles for survival amidst the uncertainties, insecurities and dangers of life. Indeed, sometimes man can feel helpless and unable to make it through the vicissitudes of life. During such periods, a club‟s slogan could serve as a form of consolation and encouragement (Eliade, 1959). One of the ethics of religion is to encourage believers or followers in their trying moments and football is no exception, taken a cue from the aforementioned mottos of the various clubs. 2.3.6 Inculcation of Social Virtues Football promotes major social virtues like non-violence, service, love and discipline. The Federation of International Football Association (FIFA) has played a crucial role in promoting the virtue of appreciating diversity amongst football fans with the creation of the “say no to racism” campaign (Holland, 1995). Fans who display virtues that run counter to those espouse by the Association face stiff sanctions. All religious groups have certain virtues their worshippers adhere to and those virtues are meant to guide the followers and promote unity. Football as a religion has the same virtues that promote 21 unity among the fans. The virtues allow the fans as “worshippers” to see themselves as one. 2.4. Fans Beliefs Weinstein (1980) notes that, the fans believe in their club to the extent that when the outlook becomes gloomy, they still uphold a positive attitude towards their team, wishing and hoping that things would get better. When the season commences and the clubs are not achieving the right results or not finding their rhythm, the fans normally apportion blame on the malicious officiating or the incompetence of the players. Aside this negativity engulfing the club, the fans still rally behind their club (Morris, 1981). Wearing of the club‟s home colours, tauting, booing, clapping and cheering are some of the rituals the fans believe in (Wolfson et al. 1997). According to Neveill et al. (2002), performing these rituals influence the referee to take decision in their favour. Sometimes the referees get distracted by the noise the fans make at the stadium and as result may take a malicious decision against the away team. Upon the takeover of Manchester United by the Glazer (Multi-billionaire), the Football Club United of Manchester (FCMU) fans staged a vehement assault on management (Brown, 2008). In the event, the fans made management of Manchester United aware of the fact that “The club was not for sale and not-for- profit”, this slogan of the FCUM fans happened to be their belief that sustained them in their strive for independence from the Glazer family (Brown, 2008). According to the fans, the club belongs to them and they demonstrate their commitment through internet posting, articles and cheering the club during matches. The fans also believed in the club‟s colours and stated that it possessed a 22 meaning to them. The various precepts of the fans are akin to the beliefs religious adherents hold in high esteem about their faith. 2. 5 Football Rituals 2.5.1. Pilgrimage Fans follow their team wherever their club goes. Being an ardent fan may include watching training sessions, joining them on trips abroad amidst political, economic and social challenges (Botchway, 2009). Fans on their way to the stadium are restricted not to sing obscene songs, no drinking but have the liberty to shout, wave the scarves and flags. Fans who cannot abide by this directives are allowed to hire their own car to the stadium (O‟Brien, 1988). Fans sometimes tour the stadium to emulate the characteristics of organized religious tours (Gammon et al. 2004). Sports tourism has been equated to religious tourism making such an activity quasi-religious in nature (Coakley, 1998; Hoffman, 1992). Many tourist sites or attractions in football are accorded the status of a religious icon or symbol (Hornby, 1992). The fans tour interesting sporting sites such as sports museums, sports halls of fame and sports stadia. For some fans experiencing the football sites provoke intense wonderment, similar to those experience by pilgrims at religious shrines (Redmond, 1973; Snyder, 1991). The sports sites become of relevance to the fan because of the meaning the fan attached to them. The stadia become sacred to the fans as the “hallowed grounds” is sacred to the Aborigines (Durkheim 1915/1995). 2.5.2 Chanting Football songs are composed and sung by fans at matches to encourage their team, to honour particular players, to affront the opposition, or just to make noise (Bensimon and Bodner, 2011). According to Appelrouth & Edles (1998), Durkheim posit that uttering the 23 same cry, pronouncing the same word and doing the same gesture towards an object make the people feel a sense of unity. Durkheim‟s analysis is useful for understanding the communal rituals performed by football fans. Some clubs have their own anthems which the fans chanted. Some songs are shared between clubs while some chants are used to mock opposition players. Other songs are more aggressive, racist or sectarian in nature and of a personal attack against a player on the pitch (Bensimon & Bodner, 2011). Whichever form a chant takes, Appelrouth & Edles (1998) argue that these chants are similar to the songs that are sung in religious ceremonies because it promotes a sense of unity among members. 2.6 Sports and Religion Brody‟s (1979) work on Institutionalized Sports as a quasi-religion provides a systematic basis for making sense of the analogies drawn between sport and religion. Brody (1979) argued that while the analytic emphasis in previous accounts was on symbols, an analytical examination of the beliefs and practices of sports fans could provide acumen into similarities with religion. According to Galeano (2003), the conservatives (who are adherents of strict rules in society) believe soccer-worship is what the people deserve as a religion. The people deserve soccer-worship because with soccer they think with their feet not with their minds (Galeano, 2003). The animal instint overtakes the human reason. In a contrast the leftists developed resentment for soccer because they postulated that soccer derailed the people of their rights to revolt. It has developed into a religion such that the masses are castrated of their revolutionary ardour. This assertion is in sync with what Marx opined that “religion is the opium of the masses”. 24 Blackwell (2007) pontificated that, a football game offered an ideal arena for ritualized worship that allowed the supporters to worship their team in a closed space while focusing on the pitch which represented the higher altar. In primitive societies, for instance, Luschen (1967) found out that sports were usually sacred rituals, played ceremonially to please the gods, secured the fertility of the fields or the women and caused rain. Similarly, the Greeks paid homage to their gods with sports but they also pursued sports for more worldly ends such as physical excellence, entertainment and financial remuneration. McClellan & Weeks (2008) elucidated that, it would be very easy to classify football as a religious faith because of the impact it had upon those who followed it with such passion. The fans follow football with passion to the degree that the fans support their various clubs with their soul, body and spirit. They indeed love their clubs and would defend it in any other day. According to Botchway (2009) the game of football has become a “cult religion” to most people of our world today, Africa not exempted. In terms of following, soccer adherents rank next to the devotees of the major divine religions of the world (Taylor & Taylor, 1997). Many fans had lost their lives under various circumstances, the motivation for meeting this fate been their love and daring support for the cause of football and their idolised team. When football becomes a religion, the diehard followers, players and officials would stop at nothing in soliciting the necessary spiritual assistance to help their club wins at all cost (Botchway, 2009). For most fans, football is not just a game but also a religion that gives them identity and satisfaction. 25 Pierre de Coubertin, who in 1896 founded the modern Olympic Games as cited in Kortzfleisch (1970:232) wrote in his memoir, “For me sports is a religion with church, dogma and cult......but especially with religious feeling”. Furthermore, Avery Brundage, the president of the International Olympic Commitee, announced in Tokyo, The Olympic movement is a twentieth century religion, a religion with universal appeal which incorporates all the basic values of other religion, a modern exciting, virile, dynamic religion, attractive to the youth and we of the International Olympic Commitee are its disciples. Here is no injustice of caste, of race, of family, of wealth, on the sports field, everyone stands or falls on his own merit. Amateurism, love of the achievement rather than the reward, brings success in all spheres. Physical training conserves health. The code of sportsmanship is that of the Golden Rule. Friendly associations on the fields of sport lead to mutual understanding and peace. Search all of history and you will find no system of principles that has spread so widely or so rapidly as the brilliant philosophy of Coubertin. He has kindled a torch that will enlighten the world (Kortzfleisch,1970:232). Folks outside Africa, sometimes find it difficult to believe that juju plays a pivotal role in African football. According to Bleak & Frederick (1998), juju really exists in African football and it cuts across cultures. The fans, players and coaches resort to witchcraft or juju to enhance the performance of their club (Killowe & Mkandawire, 2005). Supporters of football clubs believe in juju and are of the opinion that it helps their club achieve the necessary results (Schatzberg, 2006). Bafana Bafana players have confidence in juju or inyangas with the mindset that it helps them to play better (Gluckman, 1952). Thomas Nkono (Goal keepers trainer for Cameroun) got humiliated by Malian roit police for throwing a charm believed to be “black magic” on the pitch whiles Camerounians were playing a match against Malians (Schatzberg, 2006). Malian police upon realizing the activity of the errant coach stripped and manacled him, eventually Cameroun won the game. The Camerounian fans believed Thomas Nkono talisman did the trick for them. 26 Thomas Nkono was handed a ban from Confederation of African Football (Pannenberg, 2008). In a related incidence, citizens from Tanzania gave credence to juju to the level that prior to every match, the various teams involved set up a “juju committee” to look into the match (Leseth, 2007). However the use of witchcraft related to a moral philosophy of equality in Tanzania. The juju powers dislike arrogance from the clubs. The juju requires both teams to humble themselves before each other. The rationale behind is that the club which undermined the fellow would be defeated. Tanzanian clubs invest a lot in juju to help them win their matches (Leseth, 2007). Some supporters out of the love they have for their club traversed the length and breath of the country to seek spiritual help for their club (Shebu, 2010). Some fans are considered “king makers” in the sense that they at times dictate to the coach or manager as to which player should be allowed or eligible to play a match or not (Botchway, 2009). They wield the power to enthrone or over-throw a coach or manager. The coach can be dislodged from his position when the fans find out that he has become an impediment on their way to success. If the coach puts up a deaf ear to whatever the fans tell him, then the fans see the coach in question as a bottleneck on their way to success. This might lead to the total dismissal of the coach. On the contrary Schatzberg (2006) argued that Bayern Munich, defender Osei Kuffour in an interview, rubbished the effect of juju in modern football. Osei Kuffour claims that juju is an old belief and could never soccour a player to become a superstar. Witchcraft or juju only plays a psychological role in a match (Schatzberg, 2006). He cited Kayira (coach of Malawian national team) as a kind of a coach who did not believe in juju. Osei Kuffour further noted that juju and witchcraft cannot work if not accompanied with hard work. He went further to cite enormous instances to legitimate his claim, that without hard work juju is rendered impotent to the person using it (Schatzberg, 2006). To Osei Kuffour, juju does 27 not play a role in football but others too may think the contrary. Some fans believe juju really exist in football. Flames German coach Burkhad Ziese asserted that supernatural powers played a dominant role in the Ghanaian football therefore not making the game interesting to watch (Schatzberg, 2006). Most African countries have come to realize that supernatural powers did not work in football other than that African national teams could have won the World Cup. Shedu (2010) stipulated that the juju phenomenon posed a great danger to sports in Africa. Botchway (2009) states that, religion is not about the structure of a church, but the convocation of people within that structure. As the fans in the stadium watch a match, they engage in various activities such as praying for their team and cheering the players in a manner that take away their burden and by so doing religion is taking place at the stadium (Brown, 2008). Football is one game that brings absolute unity to the nation. Everyone rallies around the national flag, and that is what religion also seeks to achieve. The fans engage in an avalanche of rituals which resemble that of religion. Singing, chanting, praying and pilgrimage are rituals performed by religious worshippers and football fans. Taylor &Taylor (1997) postulate that there are five types of songs namely the sublime ”anthem” of the club, emotive songs, battle songs, songs to celebrate success of the team and self-making songs. Sublime “anthem” of Accra Hearts of Oak: “auros auros auros” and Asante Kotoko‟s “oseeeyeei” motivate the players. The “Oseeeyeei” is an anthem for Asante Kotoko fans and which literally means “victory”. Emotive songs are normally quasi-religious in nature. The emotive songs serve as encouragement for the club. “Wo ne Nyame nam a wosuro” which literally means “if you are walking with the 28 Lord you fear anything” (Hearts of Oak). Battle songs are sung against the opponent club and sometimes less chaste in nature than religious battle songs. According to Taylor & Taylor (1997) in contemporary revivalism there are battle songs that are directed towards unbelievers and forces of oppression. Fourthly, there are certain chants which are sung to commemorate the success of the club or players. Finally, self-mocking songs are chanted to produce humour among the fans (Geertz, 1964). All the categories of songs aforementioned have their religious equivalent. Charismatic church gatherings, and football fans at the stadium share certain behaviours in common. The football fans simultaneously “play” as well as the players (Levi-Strauss, 1966). During football matches, the fans make noise whereas the players are busily chasing the ball. For example in Charismatic circles the crowds would be making noise whereas preaching is on going, the same happens in football, the crowds cheer their players up whilst the match is in session. Overtly, both football and religion share certain behavioural movement. Mexican waves enact by football fans are tantamount to church worshippers falling on their back during a charismatic church service “slain in the spirit”. Both spectacles resemble a rehearsed stuff. Moscovici (1985) points out certain hypnotic tendencies that exist between both religion and sports. The hypnotic phenomenon are fascination, mesmerisation, and contact with the outside world. All these conditions are met in the context of religious revivals and at the stadium. At the stadium or religious revival, fear, hopes, and beliefs are allowed free entry into human psyche (Moscovici, 1985). The football worshippers automatically respond to any excitement that arouses them at the stadium. The songs sung by religious worshippers 29 or football fans bind the supporters together Percy (1996), in appreciation of their God or side. Eliade (1959), argues that religion or football has a technique of ecstasy, a method of transcendence, a vehicle for magic or shamanism, and as a performative art that inspire the followers. The beliefs and doctrines of football give hope to life. Eliade (1959) alludes to the fact that both religion and football are alive to the quality of „effervescence‟ in groups; football has its shamanistic, even ecstatic elements. This could be manifested in pre-match rituals and the praises that the fans engaged in. Through shamanism, fans invoke the spirit of the gods to be with the players. The actions of the fans perform magic for the players. Torrance (1995) explains that, the shaman who is the player or pastor elevates his followers to a new level of expectation or ecstasy. Both football and religious fanatics have certain belief they hold dear to their hearts (Taylor & Taylor, 1997). Football fans believe in their club and players. Some of the fans see the players as “gods” that they worship and base on the aptitutes of some of the players, the fans believe such players could “walk” on water as Jesus did but according to Percy (1996) it should not be read literally. The fans trod to the stadium to catch glimpse of their player and that alone provide satisfaction to the fans. Sometime past Charles Taylor was idolized by Hearts of Oak fans. They revered the player to the extent of wearing his replica jersey. Religious folks weild beliefs similar to that of football fans. For example Christians believe in Jesus, church rituals, the Cross and Bible, in the same vein football fans also believe in their club, rituals, club totems and players. 30 CHAPTER THREE RESEARCH METHOD 3.1 Introduction Research methods according to Creswell (2013) are all the processes a researcher adapts to conduct a research. This chapter provides a succinct background of the study area and the various methods used in conducting the study. 3.2 Rearch Design The study employed both quantitative and qualitative approaches. This design was necessitated by the desire to reduce the deficiencies that were bound to be caused by the use of a single research approach. While the questionnaire aimed at gathering enough information on the subject matter from a sizeable number of non-executive fans of the club under study, the interviews were used to gather detailed information on the study problem and subsequently sought clarifications on emerging themes in the questionnaire. 3.3 Study Area The study area for this research is Accra. It is both the capital of the Greater Accra Region and the administrative capital of Ghana. It has a population of 4,010,054 according to the 2010 Population and Housing Census (Ghana Statistical Service, 2012). The Greater Accra Region is the smallest of Ghana's 10 administrative regions in terms of area, occupying a total land surface of 3,245 square kilometers or 1.4 per cent of the total land area of Ghana. Although originally home to the Ga Adangbe, it is now a multi-ethnic metropolis. In terms of club football, Accra has four premier league clubs: Inter-Allies, Olympics, Accra Hearts of Oak and Liberty club. 31 Accra Hearts of Oak is the second club to be established in the country in 1911. Hearts of Oak was established when some young men from James Town in Accra came together to form a team to challenge the Invincibles, sometime in the middle of 1910. Little did they know at the time that they were sowing the seed which would one day blossom into a football club. Accra Hearts of Oak is the oldest existing club in Ghana today (Kwayisi, 2013). In fact, the pioneers had been bound together by one single desire - to form a club to challenge the only then existing team in Accra, the Invincible. Although the group was made up of mainly young men from the James Town area, a young man from Saltpond, (where the game of soccer had been played earlier on), gave the newly formed club inspiration and guidance. He was Ackom Duncan and he became the club‟s first captain. Duncan took up the training of the players and by 1911, Hearts of Oak was ready to take on the Invincibles. In 1917, Hearts of Oak decided to revolutionalize their jersey colours. The task was accomplished by Bruce-Tagoe who came out with the "rainbow colours" -- red, yellow and blue. When it was approved, a set of jerseys in the new colours were ordered from Manchester, United Kingdom. Outdooring of the New jerseys was marked with a match between the Invincibles and Hearts of Oak which the latter won by a lone goal. The first major triumph by the club in competitive soccer happened in 1922 when the then Governor of the Gold Coast, Sir Gordon Guggisberg, donated a shield for an Accra football league which had been anchored in 1920. The Hearts of Oak won the first competition and the Guggisberg Shield at stake becoming the first city champions. Hearts of Oak went on to win the Guggisberg Shield six times out of 12 competitions and are its custodians today having won the last contest in 1954. The club has been very successful since the formation of the Ghanaian football league in 1956, having won the league title 19 32 times including the champions league trophy. Hearts of Oak is nicknamed “phobia” or “soccer masters”. The club's arch rival is Asante Kotoko from Kumasi. The study population dwelt on Accra Hearts of Oak fans. The researcher concentrated on the chapters because the various chapters found in Accra Hearts of Oak formed the heartbeat or fulcrum of the club. There are many supporters who claimed to support Hearts of Oak but they have never contributed financially or in anyway to the sustenance of the club. The supporters union of Accra Hearts of Oak are grouped into chapters. For a group of supporters to be recognised as a chapter, the membership should first and foremost comprise of Hearst of Oak fans. After that, the National Chapters Committee Organizer would go and inspect the strength of the chapter‟s membership. Once the organizer certifies the group as constituting more than fifty members, the National Chapter Committee inaugurates such a chapter. Statistics from the Hearts of Oak Secretariat, indicate that, there are about hundred and seventy-six (176) chapters in the country. In all, there are a hundred and seventy-one (171) male chapters and five (5) female chapters. 3.4 Study Sites Although there are many chapters for fans of Accra Hearts of Oak, the Nima and Hearts Ladies Chapters were chosen for this study. The Nima Supporters Union, also known as Chapter “O” located in Nima is considered the “spiritual backbone” of the club and the most active supporters base. This chapter has contributed in diverse ways to improving the welfare of the club, including purchasing a player for the club and footing hotel bills of the club. As a reflection of its multi-ethnic fan base, the language of communication at meetings include English, Twi and Hausa. This chapter was therefore chosen as one of the chapters for investigation. 33 Hearts Ladies is the most industrious ladies chapter among the club fan base. With a membership of approximately one hundred fans, it is located in Kokomlemle. They meet at a bar christened “Bus Stop” adjacent to Paloma hotel. The chief languages spoken at meetings are English, Ga and Twi. 3.5 Target Population The target population for the study was the registered fans of Accra Hearts of Oak in Chapter “O” and Hearts Ladies Chapter who attended meetings regularly. Regularly in the sense that, such fans honour their obligations by attending meetings and paying their dues to the club as expected of them. The population was made up of executive and non- executive fans. 3.6 Sample Frame There are one hundred and fifty registered fans of Chapter “O”. Hundred of these fans attend meetings regularly while the rest attend sporadically. The Hearts of Oak Ladies Chapter could also boast of eighty active members and twenty inactive or passive fans. Largely, the study population for the study was two hundred and fifity fans. Active fans attend meetings all the time and passive fans though registered with the chapters, do not attend meetings all the time. 3.7 Sample Size The study sample was made up of Hearts of Oak fans (executive and non-executive fans). The executive fans encompassed the President, Vice-president, Treasurer, Secretary and Organiser. The non-executive fans constituted the ordinary fans without portfolio in Hearts of Oak. The total sample size for the research was one hundred and ten fans; of which 34 sixty-five were drawn from Chapter “O” and forty-five from the Hearts Ladies. The entire sample composed of hundred non-executives fans and ten executive fans from the two chapters. The sample size for the executive fans was paltry, therefore the candidate decided to interview all the executive fans in order to get an indepth knowledge about the topic under discussion. With the non-executive fans, one hundred of them were preferred because the researcher wanted to seek their general opinion about football and religion to help supplement indepth information already gathered from the interview. 3.8 Data Sampling Technique The researcher employed both purposive, and “inclusion criteria” sampling technique. Purposive sampling method is a non-probability sampling technique in which decisions concerning the individuals to be included in the sample are taken by the researcher based upon a variety of criteria which might include specialist knowledge of the research issue, or capacity and willingness to participate in the research. Purposive sampling necessitate researchers taking a decision about the individual participants who would be most likely to contribute appropriate data, both in terms of relevance and depth. The purposive sampling method was used in the selection of the two chapters. The researcher needed “active” chapters within the club. With the help of the Hearts Secretariat, the researcher pencilled Chapter “O” and Hearts Ladies Chapters to be studied. Both Chapter “ O” and Hearts Ladies were considered enterprising for the fact that, they had not reneged on their responsibility towards the club. Purposive sampling method was also employed in the selection of registered fans from both chapters. The researcher interviewed all the executive fans from both chapters, he did so because the sample size for executive fans from both chapters were measly. Both chapters had the list of the executives‟ details, 35 subsequently the researcher depended on the sampling frame to conduct his interviews with the executives. With the non-executives fans, a non-probability sampling technique, the “inclusion criteria” (Ramasodi, 2010) was employed. Inclusion criteria is a non-propability sampling technique which requires the participants to volunteer to be part of the study. The researcher was interested in the fans that made themselves available to answer the questionnaire. The questionnaire were semi-structured in nature and self-administered to the educated fans. The questionnaire were administered in two distinct forms: the educated fans who formed the majority were given the questionnaire to fill by theselves whereas the non-educated fans were assisted to fill the questionnaire in the form of a “personal interview questionnaire”. 3.9 Data Collection Instrument An in-depth interview guide and questionnaire were employed for the study. The interview guide was designed for executives fans, which featured questions relating to the commitment, dedication and the passion the fans attached to the rituals, symbols, beliefs of the club (see Appendix A). The questionnaire comprised of sections A to D. Section A contained the socio- demographic factors, section B contained questions relating to the club symbols, section C contained questions relating to the club rituals and the final section D contained questions relating to the beliefs of the fans, fans dedication to the club and social functions of the club (See Appendix B). 36 3.10 Data Collection Procedure Getting access to the research sites and persuading people to participate in the study was a complicated mission to accomplish (Cresswell, 2013). In order to trounce over this challenge, an introductory letter was acquired from the Department of Sociology and presented to Hearts of Oak Secretariat. Later on, the administrator of Hearts Secretariat introduced the researcher formally to the selected chapters. Once permission to conduct the study was granted, the data collection was carried out. Also given the low level of education of some of the respondents the questionnaire could not be used directly by the respondents. Therefore the „personal interview questionaire‟ technique which involved the researcher asking questions and recording the answers (Acheampong, 2010) was also employed in some cases. With the help of the sampling frame, the researcher interviewed all the ten executives fans at their respective places being it at home or work place. Of the ten executives, eight were interviewed at their work place. An audio recorder was used in recording the information given. More probing questions followed to help enriched the study. The inclusion criteria was applied when the fans available at the time of the study volunteered to participte. The purpose of the study was communicated to the respondents and instructions were provided as to how the questions were to be answered. 3.11 Data Handling The quantitative and qualitative method were adopted in collecting data. The method involved the use of more than one form of data collection procedure to test study assumptions within a unified research plan. By combining these methods, the researcher hoped to partly overcome the deficiencies that the employment of one method could 37 produced. As such, both qualitative and quantitative data analyses were reported and findings presented were discussed in detail. The quantitative data from the fans were edited, coded and analysed using the Statistical Package for Social Scientists (SPSS version 16). The outcome was presented in simple percentages with graphs and tables in chapter four. With the qualitative method, the key informant interview was audio –taped, transcribed, coded, and grouped into thematic content for the analysis. The researcher supported the findings with literature where necessary. 3.12 Ethical Consideration Ethical issues considered were confidentiality, informed consent and anonymity. Confidentiality was assured in the sense that information gathered was kept secret without revealing it to any third party. Informed consent meant the consent of the fan was sought before the interview was carried out and anonymity also meant that the identity of the person was not disclosed. 3.13 Limitations of the Study Gathering the data was a major challenge, as some of the fans had this preconception that, the researcher would leak the information given to their arch rivals (Kotoko), therefore some were feeling adamant to volunteer themselves for the study. Given the low level of education of some of the fans made the study a bit tedious. The researcher had to explain the question thoroughly to them and recorded whatever they had to say at the sametime. 38 CHAPTER FOUR DATA ANALYSES AND DISCUSSION OF RESULTS 4.1 Introduction The chapter presents and discusses data on football as a quasi-religion. Both qualitative and quantitative data analyses were reported and findings obtained and discussed in detail. I began with a detailed analysis of the socio-demographic characteristics of the respondents and the rest of the questions dealt with questions relating to the commitment, passion and dedication the fans attached to the rituals, beliefs and symbols of the club. Inferences from the literature reviewed were also drawn, where necessary, to support findings or otherwise. It made use of tables and figures, where necessary to elaborate findings. 4.2 Socio-Demographic Factors The study involved fans from two chapters (Chapter O and Hearts Ladies) who were categorized into executive and non–executive fans. The executive fans included the President, Vice-President, Organizer, Secretary and Treasurer whereas the non–executive fans consisted of those who had no portfolio in the club. Ten executive fans were interviewed, eighty non-executive fans were given the questionnaire to fill and twenty non- educated fans were assisted to answer the questionnaire. 39 4.2.1 Gender Sixty male and forty female fans were given the questionnaire in addition to ten executive fans who were interviewed. The execuitve fans were made up of five males and five females from both chapters. Figure 1: Gender Distribution of Respondents Fieldwork by Author, (2014) The males are more than the females because there are more male Hearts chapters than female chapters. Quasi religiousness of football could never be studied at the expense of the women. In analyzing the gender of both sexes, the prime motive is not whether male dominates female or vice versa, but the agenda is, for football to be considered a religion, then it must have a blend of both males and females as illustratred above. Religion also encompasses a combination of males and females. 40 4.2.2 Age of Respondents It was worth noting that about 65% of the non-executive fans and 10% of the executive fans fell between the ages of 18 and 30 years, whereas 32% of the non-executive fans and 50% executive fans had ages between 31and 40 years and the remaining 3% non-executive fans and 40% executive fans had ages between 41 and 60years. The graph in Figure 2, shows the age distribution of respondents. Figure 2: Age Distribution of Respondents Fieldwork by Author, (2014) The youth were more enthusiastic about football, that was why 75% of the fans fell between the ages of 18 and 30 years and 82% also fell under the age of 31-40 years. In the same vein, youth are more passionate about religion than the aged. The youth are more enthused about football because it provides them with happiness. 4.2.3 Educational Level Almost half (47%) of non-executive fans have had education up to the junior high school level whilst 35% reached senior high school level. Almost a fifth (15%) of the fans have 41 acquired tertiary education and 3% have had no education at all. These results indicate that 97% of the fans have had formal education as demonstrated in table 1. Table 1: Educational Level of Fans (Non-executive fans) Education Frequency Percent (%) JHS 47 47.0 SHS 35 35.0 Tertiary 15 15.0 No Education 3 3.0 Total 100 100.0 Fieldwork by Author, (2014) Among the executive fans, 60% had acquired education up to the senior high school level and 20% had junior high school education while the remaining 20% have been to a tertiary institution. The executive fans were therefore slightly better educated than the non- executive fans. Majority of the fans had not obtained higher education. 4.2.4 Religious Affiliation Religious beliefs have been found to influence behaviour (Darley & Blankson, 2009). Out of the hundred non-executive fans who were interviewed, the majority (66%) were Christians while the remaining 34% were Muslims. None of the respondents were traditionalists. The executive fans were evenly splitted between Christianity and Islam. The religious affiliations of the respondents portrayed how they were committed to their religion. Religious devotees believed in the tenets and practices of their respective faiths being it Islam or Christianity. 42 4.2.5 Occupation The majority 60% of the non-executive fans worked in the informal sector and the remaining 40% worked in the formal sector. The reverse was true for the executive fans; 70% of the executive fans worked in the formal sector whereas 30% of them found themselves in the informal sector. Majority 50% of the executive fans, according to the data were teachers and the remaining 30% were self-employed. Working in the informal sector gave fans the flexibility which allowed them to physically show support for the club without livelihood repercussions. 4.2.6 Marital Status The data suggested that 62% of the non-executive fans were single with the remaining 38% married. On the other hand, 80% of the executive fans were married. Marital status enhanced one‟s likelihood of being entrusted with the affairs of a chapter. It was perceived that married people were responsible people and therefore would be in a good position to run the affairs of the chapter responsibly. When it comes to religion the number of singles outweigh the couples. In the same vein, church congregations undoubtedly entrusted positions to couples, because they were perceived to be responsible people. 4.2.7 Ethnic Group A quarter of non-executive fans were Akan while a significant number (28%) were Ga. Seven percent (7%) of the respondents were Ewes and the remaining 40% were the Fulani, Dagomba, and Dagbani people. 43 Table 2: Ethnicity of Non-executive fans Ethnic Group Frequency Percent (%) Akan 25 25.0 Ewe 7 7.0 Ga 28 28.0 Others 40 40.0 Total 100 100.0 Fieldwork by Author (2014) The executive fans were Ga (40%). Akans constituted 20% of the executive fans, whereas Ewes formed 10% and 30% remaining were from the Guan, Gonja and Dagbani. Even though, Accra Hearts of Oak was perceived to be a club dominated by the Ga, the study revealed otherwise. It was obvious from the study that, Northerners formed a significant proportion of the fans probably because the study was conducted in Nima and Kokomlemle, two suburbs of Accra known to house large numbers of Ghanaians of Northern descent. The multi-ethnic nature of the fan base reinforce the idea of sports and religion as unifying forces. 4.2.8 Place of Residence The data suggested that majority 60% and 50% of the executive and non-executive fans respectively resided in Nima and the remaining 40% executive fans and 50% non- executive fans domiciled in Teshie, Madina, Kokomlemle, Adabraka, Nungua and Osu. It was no bombshell that, Chapter “O” fans predominantly waxed Hausa at their meetings, because they lived in Nima. The fans supporting Accra Hearts of Oak from diverse vicinities reinforce the idea that religion and football are unifier. 44 4.3 Club Totems As with various religions which boast of totems such as the Cross and the Crescent for Christians and Muslims respectively, supporters of Accra Hearts of Oak have a variety of totems including the Oak tree, rainbow colours, numbers and souvenirs. The souvenirs came in the form of t-shirts, wrist bands and scarves. The Aborigines had about sixty totems they hallowed. The totems were in the form of emus and kangaroos (Durkheim, 1915/1995). Likewise Hearts of Oak totems come in a form of a tree and varieties (rainbow colours, numbers and souvenirs). Durkheim (1915/1995) considered the Aborigines totems synonymous with orthodox religion, in the same vein, Hearts of Oak totems could be regarded as religious totems. 4.3.1 Knowledge of Colours Both the non-executive and executive fans were quizzed as to the knowledge they had concerning the symbols of the club.The executive fans were much aware of the colours of the club (rainbow colours) than non-executives, a few of whom mentioned red and blue. The majority of both executive and non-executive fans were familiar with the colours of the club. The non-executive fans were quizzed on the significance of the club‟s colours to them and almost half (42%) acknowledged that the colours gave them confidence in the club. An executive fan puts this succinctly when he notes, “When Hearts is about to play a match and the rainbow appears in the sky, it signifies victory for the club”, Another fan made inference from the Bible, as to when God made a covenant with Noah not to destroy the world with flood again, the rainbow, was the symbol that was used as a 45 covenant, which meant Hearts of Oak would never get atomized. The majority (75%) of the executive fans believed Hearts of Oak was a religious club and would never be shattered. According to 25% of the executives fans, the rainbow meant the club had a huge following and handsome players”. 4.3.2 The Oak Tree The Oak tree has a long life span. It can even live for a thousand years according to one executive respondent. The Oak tree is ostensibly strong. According to the data, generated from the interviews, Hearts of Oak possessed the “hearts” of the Oak tree which signified the strength and longevity of the club. An executive fan notes that: The Oak tree is the strongest tree in the forest and is a tree that never dies, it is very perennial, if nothing touches it, it could stay till eternity. It does not have an expiry date. This means Hearts of Oak would never die. The quotation summarized what majorty (85%) of the executive fans believed about the significance of the Oak tree to them. Hearts of Oak would never grow old or go on relegation. When the non-executive fans were questioned about their perception about the Oak tree, the study disclosed that 94% of the fans believed the Oak tree meant the club would live long and never die or go on relegation. Minority (5% ) of the non-executive fans were of the assertion that, the Oak tree had no meaning to them. One percent (1%) said it meant the club was the best. The explanations from the fans suggested how committed and dedicated they were to the club. The commitment portrayed by the fans happened to be the same commitment exhibited by religious adherents. From the aforementioned, it seems the fans believe strongly in the tenets of Accra Hearts of Oak likewise religious devotees are also conversant with the precepts of their religion. Religious adherents pay strict attention 46 to the rules and regulations governing their faith. A Muslim believes in praying five times a day, which portrays how committed the said Muslim is to the Islamic faith. 4.3.3 Club Souvenirs The executive fans showed their commitment to their club via the purchase of the club souvenirs. The souvenirs help to identify them as fans of Accra Hearts of Oak. The data noted that, they used their own resources in the purchase of the club souvenirs. Majority (70%) of the executive fans believed, having the souvenir helped in portraying their unflinching love for the club. The souvenirs ranged from flags, wrist bands, stickers, jersey, keyholders, cups, club rings, slippers and scarves. Actually, the executive fans from both chapters espoused that, the souvenirs identified them. This is in sync with Shenhav-Keller‟s (1995) idea that buying a souvenir is an act of acquisition of an object perceived as authentic. It is concerned with the process of the social construction of authenticity by which a material object is transformed into a souvenir or a symbol of identity. This also confirmed Giulianotti and Robertson‟s (2004) work on branding in terms of football club support, which they asserted thrive on the universalition of particularism, which was the assumption that football fanatics favour specific clubs and that they wished to display allegiance through a consumption dependent display of club products. Souvenirs like the ring, besides revealing the identification of the fan are also perceived by the fans as a “marriage contract” between the fan and the club. 47 One executive fan from Chapter O, stated that: “I have a lot of souvenirs from players, like Stepten Appiah and Abanga. The jersey identifies me as a Hearts of Oak fan and I feel proud of that. Sometimes I buy a lot of souvenirs and share among the fans. ” 4.3.4 Numbered Jerseys and Their Significance Nine percent of the non-executive fans indicated that some numbers were reserved for certain class of players and the circumstances surrounding the players. Half of the non- executive respondents and majority (80%) of executive fans opined however that the numbers on jerseys portrayed the position of the players and their quality on the field of play. Branding had become important in football, which according to the fans provided the players with a sense of identity. Also 50% of the non-executive fans and a 20% of the executive fans believed that some numbers had spiritual undertones attached to it. The fans shared this religious perspective about numbers on jerseys of players. Some players nowadays had decided to wear jerseys which did not correspond to the position they played on the field for superstitious reasons. Certain numbers (3,5,7,9 and 10) are believed to bring good luck. Ishmeal Addo of Hearts of Oak fame branded himself with the ten jersey which connoted that he was a striker and “religiously” born to succeed. A religion like Islam has its devotees cladded in “Jalabiya” which makes them unique among other faiths. The executive fans declared their alacrity for wearing numbered jerseys. Some of the reasons given for their actions included superstition and love for the players. To others it was “hero” worship. An executive female fan from Hearts Ladies said, she was careful in wearing a certain numbered jersey because everybody wanted progress in life so she 48 preferred wearing the number ten jersey which to her would bring joy to the family by “scoring more life goals”. She elucidated that in football, it was the number ten who scored goals for the club. Totems in religion were venerated by its faithfuls or devotees who attached strong significance to them, like the significance Hearts of Oak fans attached to their totems. For instance, Roman Catholics revered the Cross and believed that it provided them with protection. 4.4 Slogans and Their Significance The majorit 80% and 51% of the executive and non-executive fans were aware of club slogan and claimed, the “Never say die until the bones are rotten” slogan motivated them to support the club. Scientific evidence exhibits that bones never rot, such a slogan speaks to the longevity of the club which gives its fans confidence. About 10% executive and 46% non-executive fans stated that the slogan of Hearts of Oak meant the club knew no failure. Another 10% of executive fans gave a religious connotation to the slogan in that, the slogan was like a Bible to them from Genesis to Revelation, consequently when the going got tough for the club, the God Almighty would be there to rescue them. For three percent non-executive fans, the slogan was of little significance to them (See table 3). Table 3: Crosstab of Significance of Slogan. (Non-executive fans) Significance Gender Total Male Female Hearts Know no Failure 31 15 46 Motivates Me to support Club 27 24 51 No Significance 2 1 3 Total 60 40 100 Fieldwork by Author, (2014) 49 4.5 Club Rituals Rituals are practices the fans enacted to support their club. Among the Aborigines certain rites were performed to commemorate their festival. Rituals like mimic movement, sacrifice, dancing and singing were used to ensure the regular reproduction of the totemic species among the Aborigines (Durkheim, 1915/1995). The Aborigines put premium on these rituals for which Durkheim (1915/1995) regarded as religious. Singing, praying, fasting, clapping, taunting, and waving the flag are some of the rituals football fans performed in support of their club. Mexican wave is a wave effect formed when crowds in stadia rise up and down from their seats in succession. Hearts of Oak fans engage in singing, shouting, waving the flags and praying. These rituals are set apart and forbidden by Hearts of Oak fans in the sense that, they revered these rituals with passion. 4.5.1 Trips with the Club (Pilgrimage) Naturally, embarking on a trip with a club is a ritual and demonstrated how committed or dedicated fans are to the club. The Aborigines performed most of their rites at their sacred grounds. They did not perform these rituals at any other place than the “hallowed grounds” (Durkheim, 1915/1995). In the same vein Hearts of Oak fans visit the stadium (holy grounds) or the playing grounds to catch a glimpse of their “pastors” exhibiting their aptitudes. The fans consider the stadium and Accra Hearts of Oak training grounds as their “hallowed grounds” (Gammon et al.2004). There are about sixteen league centres in the country. Going on trips are fairly pervasive among club members. Only 8% of fans had not travelled for a game before. However 17% 50 had travelled between one and three times, 44% had made four to six trips while (31%) had travelled between seven to ten times (See figure 3). Figure 3: Number of Times Fans travelled with Club (Non-executive fans) Fieldwork by Author, (2014). The executive fans have embarked on more trips than the non-executive fans. The least a respondent had travelled with the club was four times. Embarking on a journey with the club, in religious circles was like embarking on a pilgrimage or retreat with a church. Majority (85%) of the executive fans had travelled with the club to all the league centres in the various regions, namely Cape Coast (Robert Mensah Sports Stadium), Western (Esipong Stadium), Dansoman (Carl Reindorf Stadium), Kumasi (Baba Yaara Sports Stadium and Abramkaesie stadium), Obuasi (Len Clay), Brong-Ahafo (Golden City Park and Agyeman Badu Stadium) and Northen region (Tamale Sports Stadium). Furthermore, it was revealed that the executive fans had been travelling with the club for quite a while. The number of years they had been engaging in such a ritual ranged from three (3) to thirty-five (35) years for most (90%) of the fans. The rationale behind embarking on a priglimage is to pay homage to the “idolized grounds” and football fans 51 also pay homage to the stadium, stadia museum and training pitches because they consider these grounds as sacred (Redmond, 1973; Snyder, 1991). 4.5.2 Songs by the Fans Fans chanting at the stadium is not a new phenomenon in Ghanaian football according to the study. When asked the types of songs the fans chanted, it was discovered from both executive (80%) and non-executive fans (63%) respectively that the fans composed their own songs. This confirms with Bensimon and Bodner‟s (2011) finding that football songs are composed and sung by fans at matches. In Ghana, sports songs are known as jama songs and may or may not be secular. Some of the songs are club anthem sung against enemy and victory songs. About 80% of non-executive fans that said they chanted secular songs, which correspond to what Marks & Dollahite (2001) stated about Latter-day Saint that, among the sacred practices of Latter-day Saint was the singing of sacred songs which included hymns, anthems and secular songs while, 20% said they sung gospel songs to support the club, thus gospel songs invoked the spirit of God upon Hearts of Oak players to win their match. In religious circles, followers chant an avalanche of songs: anthems, songs that go against the opponent and victory songs (Bensimon & Bodner, 2011). Religious groups and the Aborigines do not chant secular songs but compose their own songs like Hearts of Oak fans do. Majority (75%) of the non-executive fans said that the songs cheered up the players, while 23% believed that songs put fear into the opposing team. Bensimon and Bodner (2011) share a similar perspective on the functions of these songs. The songs encourage the players to continue with their splendid performance without giving up even 52 when the going becomes murky. They chorus words like “the players should fight hard, never give up because they are stalwartly behind them”. In Ghana, the songs the fans chant are free from racist or ethnic language as compared to what Makita (1994) says pertain in Europe where supporters often trade racist insults among themselves. Indeed, Chapter “O” has earned the accolade “Musical Chapter” for its wholesome, entertaining jama songs. One executive fan explained that they learned the songs during meeting days. Chapter “O” also has drummers and professional “jama” leaders. One respondent explained that: We chant songs that would cheer the players up. Some people eat and drink Hearts of Oak. We started together with the famous Vision In Progress (VIP), a musical group in Ghana; they were here with us as Chapter “O” members before they hit the limelight. Actually, they were in charge of the jama and drums. You could see how the drummer connected the incidents that happened on the pitch into music. Chapter “O” composed the song “God bless our homeland Ghana victory is ours”, the official cheer song for the Black stars during the 2010 world cup. 4.5.3 Prayers for the Club In Africa, the belief in superstition is paramount (Tenkorang & Gyima, 2011). Superstition has seeped into every aspect of our lives to the extent that football is no exception. The study showed that 40% of the executive fans believed that there was a football god, or a “ways and means” god. The respondents argued that the god of football was not the same as the God of the Christians and Muslims. According to them, numerous gods inhabited the heavens and added that though they were Muslims but sometimes because of the love they had for the club, they had to slaughter a sheep as a sacrifice to the football gods to grant them favour. With the aforegoing, the fans of Accra Hearts of Oak had demonstrated explicitly, the religious quasiness of football by alluding to the fact that they prayed and made sacrifices to the god of football. The Aborigines in their quest to please their gods offered sacrifice to them by slaughtering animal to entice the gods (Durkheim, 1915/1995). 53 For an institution to be considered a religion, the God factor was imperative and the fans asserted the same about football. However, the majority of both the non-executive and executive fans (91%) and (60%) respectively, did not believe that there was a football god. They believed god had nothing to do with football. Even though they prayed, the fans offered the prayers to the god of other religions, not a football god. Muslims pray at least five times a day to Allah. Allah fortifies their soul and provide all their needs for them. According to the data, 80% of the executive fans always prayed for the club drawing on the Biblical instruction to pray without ceasing. Some had taken the club as their property to the extent that, there was no way they could forget the club in their daily prayers, the study disclosed. Minority (20%) of the executive fans emphasized that they only prayed for the club when the club was about to play a match. Fans tried their best through a number of ways to ensure their club‟s success. The study revealed that 77% of the non-executive fans got their assistance from praying personally for the club, thus, they did not rely on any entity. A minority (8%) got their spiritual assistance from Mullah (Mallam) and 10% got their spiritual assistance from Pastors. The remaining 5% got their spiritual assistance from juju men. The fans seeking assistance to help the club meant they believed in superstition. The data disclosed that, the Christians among the fans prayed to Jesus and the Muslims prayed to Allah for their club to win matches. 54 Majority (80%) of the executive fans pointed out that prayers performed magic for the club. Prayers raised the confidence level of the players, brought good luck and invoked the spirit of football god to be upon the club (Leonard et al., 1990). Still on the topic of prayers, 67% of non-executive fans stated that prayers helped the club to achieve results, while 19% believed prayers influenced the referee to favour the club during matches. Fourteen percent of the fans were of the opinion that, prayers did nothing for the club. Durkheim (1915/1995) regarded society to be the “god” that the Aborigines or Australians were worshipping. Hearts of Oak fans in like manner worship the club as a god. A forty-six year old male fan justified his prayers for the club in the following manner: As a Muslim, I do certain things which go contrary to the teaches of Islam, all because of the love I have for Accra Hearts of Oak. For instance we slaughter sheep, which is christened “Ragu”, and we experience sleepless night when embarking on such prayers. Sometimes we visit the cemetery and spend the night there, we do this without the knowledge of the public, even Chapter “O” members are not suppose to hear of it except the people who do the prayers with me. It is not an easy task. We start at 8:00pm and end at 4:00am in the morning. We recite the whole Quran from the beginning to the end, about ten of us perform this task. A chapter in the Quran like ”Ya-seen” is recited on a certain level, and “Al-Ahzab” is also recited on a certain level. This ritual is performed for three days.The prayers are said throughout the match. Prayers have helped the club to achieve more laurels, so prayers fetch results for us. The fans were seen leading an ascetic life, in that, the torture they passed through by fasting, the sleepless night reciting Quran and at the cemetery, all amount to achieving the right results for Hearts of Oak. Prayers played a pivotal role in the life of every religious devotees and Accra Hearts of Oak fans shared similar sentiments that prayers helped achieve results. The Aborigines also lead an ascetic life with the belief of conquering pain. 55 4.5.4 Betting The study revealed that 22% of the non-executive fans engaged in betting whilst the remaining 78% did not engage in betting. Those who did not engage in betting refrained from doing so because betting went contrary to their faith. As Christians or Muslims they were not supposed to engage in betting or gambling. Those fans who engaged in betting saw nothing wrong with betting, because they made money out of it and justified that it was better to bet than to steal. The data also revealed that some of the fans had taken it as their business. The practice of betting could be likened to the “harvest” that took place in churches. The religious faithfuls sowed a seed in anticipation of getting it in a thousand fold. The same mentality had affected football gamblers. They took inspiration from this message “Give and it shall be given unto you”. 4.5.5 Other Rituals There were other rituals that the non-executive fans engaged in to support the club. Five percent claimed they danced and waved the flags or scarves at the stadium.One non- executive fan claimed because of the love he had for the club, he always danced “pulele” to entertain himself. The majority (89%) enacted Mexican waves for the club. According to those who performed the Mexican wave, they used it to serenade themselves as well as the players. There were other rituals that the non-executive fans engaged in to support the club. The remaining 6% did not perform any additional ritual for the club. Football as a quasi religion, provides its followers with catharsis and therapy. Five percent (5%) claimed they danced and waved the flags or scarves at the stadium. One indispensable element of 56 religion is to provide recreation for its members as the Australians enjoyed during their rites. Football as a quasi religion seemingly provides entertainment to its fans. 4.5.6 Rituals Before Match Majority (85%) of the executive fans admitted that they gathered and prayed before coming to the stadium. On a match day, the executive fans wore the club jerseys, converged at their respective places and boarded a bus to the stadium amid singing and drumming. The executive fans put on the jerseys with the explanation that it gave the players morale when spotted wearing the jerseys. These rituals could be likened to the rituals religious followers performed before entering their respective place of worship (Church and Mosque). The singing ministeries found in churches always had rehearsals before they performed during church service. 4.5.7 Rituals After Match After a match, the results could be a win, draw and loss. When quizzed about the rituals they performed after a match, 60% of the executive fans said, when Hearts of Oak managed to win, they converged to pray, dance, sing, drink and fraternize with the players. No matter the result of a match, the fans gathered in sub-groups to discuss it. In describing, the post-match rituals, one respondent stated: When a win comes our way, we converge to pray, sing and dance around the stadium for sometime and those of us who know some of the players fraternize with them. My small brother, who happened to be a player (Abanga) would come around and I dashed him money. The fans would organize a small get together for ourselves and made merry at the beer bar in the stadium. When Hearts loses or draws a match, naturally you would witness the fans grouping themselves into sub-groups, and having discussions about the match. It is really interesting to listen to the kind of conversation they have. They only apportion blame either to Polo (Coach) or Togbe (Chief Executive Officer). Some of the upset fans even want to beat the players, when we lose a match, but the players lucky for them could receive insults instead. 57 Football like religion, came with passion, that was why the respondent made the assertion that when they lost a match some of the fans wanted to beat the players. Minority (20%) of the executives fans also claimed that, they were in possession of the private phone numbers of some of the players, and did not hesitate to call and congratulate the players, when victory came their way. 4.5.8 Rituals and Their Significance. Fans engaged in numerous rituals both on and off the pitch. When asked the significance of engaging in these rituals, it was discovered that football helped de-stress the fans, in that engaging in these rituals made one forgot about his problems temporarily and had fun in addition. The data confirm what Tapps and Clowes (2002) assertion that, football rituals and festivals more or less give relief to the people from mental exertion. Durkheim (1915/1995) states that, religion provides the people with entertainment. Forty percent of the executive fans were of the opinion that they performed such rituals out of the love they had for the club. Identity and sense of belongingness were some of the priorities for the fans. Belonging to a group or club like Hearts of Oak is like being with your family members. The fans coming together to support their club brought unity amongst them. Durkheim (1915/1995) also made the same statement that the periodic gathering of the Aborigines brought unity among them. 4.6 Fans’ Beliefs The various religions in the world could boast of their own beliefs in like manner football fans overtly possess their peculiar beliefs when it comes to supporting their club. Accra Hearts of Oak fans gave interesting beliefs concerning the club. The data from non- 58 executive fans suggested that, 61% believed in the Oak tree and colours of the club, whiles 39% of the non-executive fans believed in the players and achievement of the club. Majority (85%) of the executive fans argued that, they believed in the rainbow, slogan, players, achievement and the Oak tree. The slogan according to the executive fans, offered them hope in support of the club, this assertion was in line with religion providing hope to its followers. Hearts of Oak has achieved uncountable laurels both in the local and African scene. According to the executive fans, it was on record that, Accra Hearts of Oak had won the highest number of Football Association (FA) Cup in the country, which made Hearts the greatest club in the country. Concerning their belief in the rainbow, it was discovered that Hearts of Oak was a religious club because of the rainbow and whenever the club was playing and the rainbow appeared, victory became theirs. An executive female fan from Hearts Ladies had this to say concerning the belief she had for the club: Hearts of Oak is the oldest football club in Ghana and Hearts of Oak eventually was established together with a lot of clubs in Africa but most of them had gone on relegation but because of the rainbow, Oak tree and slogan of the club, Hearts had never tasted relegation and that was my belief concerning the club. The fans demonstrated their belief in the players by wearing the player‟s jersey. For instance, the wearing of Mahatma Otto‟s jersey portrayed how the fans “worshipped” the player. When asked about the significance of their beliefs majority (80%) of executive fans noted that it provided them confidence to face life challenges. The never say die until the bones are rotten slogan according to a respondent could be compared to the popular adage, never give up in life. The slogan, rainbow and the Oak tree motivated them in support of the 59 club. “A club which possesses the heart of an Oak tree means longevity is our portion, and we will never die” exclaimed by one executive fan . Majority (60%) of the non-executive fans said their beliefs provided them with identity and sense of belongingness. These beliefs provided the fans with the sense of belongingness and identity which corresponded with what Durkheim (1915/1995) asserted that religion as part of its social function religion provided the people with identity. Thirty nine percent of the fans revealed that the belief made them felt proud of the club, and the remaining 1% said the belief provided them with excitement. 4.7 Significance of The Club to the Fans 4.7.1 Number of years with the Club Fans were quizzed on how long they had supported Accra Hearts of Oak. The majority (80%) of the executive fans claimed they were born into a family of Hearts of Oak fans, and naturally joined the club. An executive had this to say: I started supporting Hearts of Oak when I was a kid. I am talking about the seventy‟s (70s) era. I started supporting Hearts through Chapter Three (3), they held meetings in our house, and Chapter three was based in Nima by then. Whenever the fans were going to the stadium, they took me along that was the prime reason why I got to know Hearts of Oak. They showed me how to chant Hearts of Oak songs. They used me to climb trees. At that time, I got to know they needed virgins like me as a kid to do their juju. The age range for fans affiliation to Hearts of Oak ranges from 30-50 years. Most orthodox religious adherents joined their respective faith from infancy, the same as Accra Hearts of Oak fans. They joined because Hearts of Oak was the club they were familiar with. 4.7.2 Motivation for Supporting the Club 60 Fans supported Hearts of Oak for a variety of reasons. Clearly, 45% of the non-executive fans supported the club because they were born into it. Also 36% non-executive fans and 35% executive fans supported the club because it was based in Accra. Thus the geographical location of the club had influenced some fans to support Accra Hearts of Oak. For 19% of the non executive fans, the club‟s performance served as the basis for their support. A twenty-nine (29) years old executive fan during the interview opined that, she normally detested colour red, that was why she chose to support the club. “Hearts of Oak is a colourful club with fantastic supporters” she added. From the data above, it was realized that the fans supported Hearts of Oak because they were born into it. Non-executive fans were questioned to find out if Hearts of Oak was the only club they supported or there were other football clubs they supported in addition to Hearts of Oak. Majority 65% and 86% non-executive and executive fans respectively supported only Hearts of Oak, which explained the notion that their fates were intertwined with the club‟s fate, destiny, success and failures. Other fans support Black Stars and European clubs. The respondents disclosed that they joined other clubs because football involved emotions, and they could not risk their lives by supporting only one club, if the club was performing abysmally. 4.7.3 Current State of the Club Non-executive fans had different views on the current state of the club according to what mattered to them. Majority 72% and 60% of non-executive and executive fans respectively, considered the current state of the club as dire because of the impasse between the Chief Executive Officer (C.E.O) and the fans. The opinions expressed with 61 respect to the C.E.O were in two folds. Some fans were of the opinion that the C.E.O had become bossy, that was why he succeeded in sacking a former coach of the club. Others too were of the opinion that, the C.E.O was a paramount chief in his hometown and as such should be accorded the necessary respect but from what they heard, the former coach David Duncan was not submissive to the C.E.O, that was why David Duncan was ousted. The C.E.O owned the largest shares in the club and so for all intents and purposes he owned the club and 18% considered the club‟s fortunes to be dwindling. The remaining 10% also saw the club as the best club at that moment despite what others thought. Little was said about the players and Polo. Polo was the coach David Duncan supplanted. According to the data, Hearts of Oak performance dwindled because some of the players owed allegiance to David Duncan (Former coach of Hearts of Oak), and were not prepared to die for the club. Based on the aforementioned by the fans, it implied they really knew whatever was unfolding in the club. The fans were always abreast with issues confronting their club. 4.7.4 Influence on Family Majority 60% and 56% of the executive and non-executive fans respectively noted that their nuclear family had developed interest for the club based on their influence. In like manner, some religious devotees joined their respective faith based on the influence from their family. An executive fan from Chapter “O” had this to say, My wife loves me a lot, actually my wife proposed to me and now we have five kids, so she likes everything I support. For my wife she always pray for my team to win, the reason being that, when Hearts of Oak loses a match most of the time I refuse to eat and weep, but when Hearts wins, the family becomes happy. My first son is 20 years old and has even started travelling with the club. Fortunately for me, he is a player too. I have admonished him to play for Accra Hearts of Oak in the future when the opportunity comes. 62 My second born also happens to be a girl, she also loves the club, with her when Hearts of Oak Club loses a match, she cries to sympathise with me. All my family members, both nuclear and external support Hearts of Oak. There seemed to be a gender dimension to this though. Executive female fans had not managed to influence their husbands in support of the club; executive female fans asserted that their husbands were Kotoko supporters. 4.7.5 Financial Contribution to the Club There are a number of ways fans contribute financially to support their clubs. Significantly, 62% and 60% of the non-executive and executive fans respectively, contributed to the club via purchasing its shares on the stock market also 26% of the non- executive fans and all executive fans who were interviewed argued that they contributed to the club via the monthly payment of dues. There were only 12% of non-executive fans and 10% executive fans who did not contribute financially towards the club. With regards to the payment of dues it was revealed that, both executive and non-executive fans had a fixed amount that they paid to support the chapter. Chapter “O” fans normally pay five (5) cedis a month while Hearts Ladies pay two (2) cedis. One executive fan made this known: We have some monthly dues we pay to the club. The amount is five (5) cedis, personally I pay more than the amount, sometimes I give fifty (50) cedis to be used to mitigate some of the issues in the chapter. On a match day,we contribute one cedi each to hire a bus to the stadium, but for those of us who are workers contribute hefty amount to what they have already gathered. It is not all the time I join the bus, sometimes I come with my own vehicle. According to the data, the club also got revenue from the sale of souvenirs and newspapers to the fans.”Yebima” which literally means “contribute your quota”, was also a means for fans to support the club financially. Majority of executive fans and non-executive fans 63 contribute through the purchase of shares, which connote they have a part to play in taking decisions concerning the club. Religious adherents contributed financially through many avenues to support their faith. Church members give collections, tithes, pay dues and participate in the annual harvest of the church. The church uses the revenue mentioned above to undertake development project and also pay the pastors. 4.7.6 Discussing the Club on Air Serial callers normally called into sports programmes on radio to partake in the discussions of the club on air. Fans viewed the importance of this practice from different angles. The data indicated that majority 75% and 80% of the executive and non-executive fans respectively, had called or sent a text message to contribute to the discussion on radio programme concerning the club at least once. Majority 82% and 70% of non-executive and executive fans respectively, said serial calling brought about progress in the club, in that it helped put their club in good shape and motivated the players and management. “Constructive critism without insults show the support the fans have for their club”, affirmed by an executive fan. They admitted that sometimes the comment made by some fans could be off track but nothing could be done about it because Ghanaians live under a democratic dispensation, therefore fans should be allowed to express their opinion whether positive or negative. The fans performed this ritual because of the love they had for the club. One respondent showed his commitment to the club as quoted below: Because of the love I have for the club, I sometimes call or text to show how passionately I support the club. The club is part of my body fibric, so if anything is not going according to planned, the only platform I could make my voice be heard is on the radio. The management and players listen to whatever we say and that help the club grow from strength to strength. 64 The remaining eighteen percent (18%) argued that, it dampened the spirit of the club because it created what they called media hooliganism, which they defined as using the media as a platform to channel their diabolic thoughts to the players and management. Some of the fans are considered “king makers” and it is merely through the media that they could make their intentions known to the club. Religious devotees participate in religious discussion on radio as Hearts of Oak fans do. Both Muslims and Christians host a lot of religious programmes on radio and television to educate their members. Through the education on radio religious devotees get informed about whatever goes on with their religion. 4.7.7 Motivation for Attending Meetings When quizzed what motivated them to attend meetings, the executive fans gave positive reasons. Majority 60% of the executive fans attended meetings because of welfare issues. This assertion could be likened to the rationale behind some religious devotees who attended church or the mosque because of welfare issues. They are concerned about their security in the future; therefore have to associate with a religious faith. Spandler and McKeown (2012) asserted that, health and welfare initiators were to use football to address welfare issues. An executive fan notes: You need to establish a relationship outside your comfort zone, we came from somewhere to the Barracks and at the right time would be moving out. Welfare issue is really essential, in that every human being is not an island therefore the need to know and offer help to a fellow brother when the need arises. Even today we attended a funeral of one fan, who died as result of motor accident. In life you need to belong to a group, that is the sense of belongingness. Thirty percent (30%) of executive fans were of the opinion that, they needed to be abreast with whatever went on with their club especially the pressing issues concerning the club. At the meeting grounds, various interactions take place, which nurture the spirit of unity among the fans. This assertion confirms Durkheim (1915/1995) declaration that solidarity 65 emerges as result of the interaction the members of the Aborigines have among themselves. For 10% of the executive fans, establishing outside relationship from their comfort zone motivated them to attend meetings. 4.7.8 Motivation for Visiting the Stadium The executive fans were quizzed on what motivated them to watch their club play. As usual majority (60%) of the executive fans claimed they loved the club and in order for the club to generate revenue to pay the salary of the players, they had to contribute their quota by paying for the ticket to watch the club‟s matches. Minority (20%) of the executive fans declared the entertainment they enjoyed through partaking in the rituals motivated them to visit the stadium. Another 20% explain that they went to watch their favourite players in the stadium as a form of entertainment. According to Durkheim (1915/1995) the ritual performances of the Aborigines brought out the recreational and aesthetic element of religion in them. The Aborigines considered the place the rituals were performed as a sacred grounds, in like manner fans of Hearts of Oak regarded the stadium as the hallowed grounds. The fans got entertained by watching their favourite players displayed their dexterities on the pitch. The major bottleneck that prevented fans from watching matches at the stadium was when the European league was streaming concurrently on television. Forty percent (40%) of the executive fans would prefer to watch the European league than to witness Hearts of Oak played against a premiership side in the country. The study also revealed that the unattractiveness of the league was also another factor why fans refused to patronize Hearts of Oak league matches. They claimed when they visited 66 the stadium there was no “star” player to watch. This was in sync with what Franck & Nuesch (2007) argued that the demand for sports clearly indicated that stars played an important role in promoting fans interest. A star's superiority or popularity drived match attendance and hence increased gate revenues. In football, the players are considered “pastors” which the fans worship. Sometimes, religious adherents visit the church or mosque because of the love they have for the Pastor or Imam. 4.7.9 Bad Decision by Referee Most of the time referees take decisions which go against the rules of the game. It was discovered in the study that, the referees were either bribed or under a spiritual spell. When executive fans were asked what could be their reaction when a referee took a bad decision against their club, the majority 70% and 41% of the executive and non-executive fans respectively responded that, they got peeved or hooliganism might occur if care was not taken. Most of the time fans engage in hooliganism and pitch invasion because of the bad decisions referees take against their club. Hooliganism is manifested when fans hurled objects onto the pitch, fight with the opposing fans and cause destruction of properties. Minority 30% and 36% of the executive and non-executive fans respectively were of the opinion that the referee happened to be the man at the centre of the game therefore he should be allowed to officiate the match. An executive fan of Chapter “O” had this to say: There is a gross indiscipline even in the Barracks where I expect discipline to prevail. There is indiscipline generally in Ghana. I had the opportunity to travel outside to witness the Premiership matches in United Kingdom, where the fans drunk a lot before they visited the stadium. That is why you hear on the media fans misbehaving when their club loses a match. In London, the fans are the worst culprit when it comes to hooliganism. When a referee takes a bad decision against your club, the best thing to do is to write a petition to the Ghana Football Association to sanction the referee, than take the law into your hands and misbehave. Sometimes I wear my soldiers uniform to the stadium to instil discipline in the fans. Because football is a passionate game, in my opinion hooliganism is inevitable in the game, but that is not to say is the right tangent to take. For Chapter “O” members we have managed to sensitize our fans to be of good behaviour both in and off the pitch. I 67 normally tell them they do not know when they might come for recruitment and I will refer them to the malicious things they did some time ago. In this world if you are disciplined, you will live long. Another 21% of the respondents said they lambasted the referees for taking wrong decisions whilst the rest accounting for 2% did nothing at all. It seemed executive fans and non-executive fans would resort to hooliganism because they supported their club with passion. Figure 4: Actions Fans Resort to against Bad Decisions by Referees Fieldwork by Author, (2014). According to the data, the fans got hurted, insulted, and used vulgar words at the referee, whenever a bad decision was taken against the club. Fans hated defeat, especially when the fault was from the referee who officiated the match. 68 4.7.10 The State of the Fans after Match Results The study revealed that when Hearts of Oak won a match, almost all the executive fans became happy. Some even turn “Father Christmas” dashing money freely to their love ones. The mood of fans generally change after a football match involving the club depending on whether the club wins, draws or losses. Majority, (56%) also indicated that, they became happy anytime Hearts of Oak won a match, and 27% of the non-executive fans purported that, they refused to eat sometimes when Hearts of Oak engaged in a stalemate whilst the remaining 17% opined that they felt nothing whether the club won or lost its matches. The executive fans argued that, a defeat caused their rival Kotoko fans to mock at them. The emotional commitment exhibited by Accra Hearts of Oak fans was also common with religious adherents. Religious adherents demonstrate the same emotional commitment towards their faith if someone wants to dent it. Muslims all over the world do not take it lightly when a picture of Mohammed is portrayed in any form. Muslims throw tantrums whenever someone tries to mock Mohammed. A typical example was the recent shooting that occurred in France due to the cartoon that a press house captured about Mohammed. 4.7.11 Leverage from Supporting Hearts of Oak The non-executives fans were questioned to explore the leverage they stood to gain as fans of the club. Majority 81% and 70% of the non-executive and executive fans respectively noted that the club brought a lot of benefits to their lives: including travelling opportunities, entertainment, welfare assistance, employment, and exposure to the media. One executive fan stated that Hearts had exposed her to many places in the country. If left on her own she would not had visited such places, so she was grateful to the club. The fans 69 enjoyed when Hearts of Oak managed to win their matches. This assertion by the fans could be likened to the expectations that motivated the Aborigines to partake in their rituals. The Aborigines expected one objective that was the regular reproduction of the totemic species. When they realized this goal, it brought them joy. As Hearts of Oak fans expected their club to win a match the same way that the Aborigines expected their totemic species to reproduce. This expectations of the Aborigines when achieved brought happiness to them (Durkheim, 1915/1995). The happiness also emanated from participating in rituals like singing, dancing and interaction. Fans exhibiting concern for each other cultivated happiness amongst them. Football has an aspect of a quasi-public good in that it provides entertainment to a fairly wide public of fans (Szymanski & Smith, 1997). In addition it provides the fans identity and sense of belongingness. Identifying yourself with a club, according to the respondents sometimes open doors for the fans. Eleven percent 11% and 30% of the non-executive and executive fans respectively stated, they had nothing from the club, all that they expected from the club was to win its matches. About 8% of the fans had benefited financially from the club in the sense that some of the non-executive fans were being catered for by some executive fans and the club. Religious devotees enjoy humongous benefits, entertainment, welfare and social capital from their respective faith. When a fellow member is bereaved, the church organizes its followers to mourn with the bereaved fellow. 4.8 Social Functions Social functions of religion resemble the functions football performs for the supporters. Social functions of football include unity, sense of belongingness, welfare issues and rules and punishment. 70 4.8.1 Unity Football is a sport that brings people together regardless of the background, sex and ethnic affiliation. When asked what brought about the unity among the fans, 60% and 36% of the executive and non-executive fans respectively espoused that when the club won its matches it brought unity amongst the fans. The unity among the fans found expression in what this executive fan declared: Like how the club won today, if they continue on this trajectory, the unity would come. Moreover, we help ourselves when a fan is in need. Before the formation of Hearts Ladies, most of the members were not my friends, but for now everybody here is my friend. One other thing is that when we come for meetings the interactions also fostered unity amongst us. About half (55%) of non-executive fans thought the unity they enjoyed was as a result of the fans supporting themselves. The fans see themselves as a family that should be there for one another. Welfare issues really cultivated unity among the fans in that when a member was in need, the whole membership of each chapter leaned a helping hand to that individual. It was made known that the fans sometimes attended weddings, funerals, outdoorings and other occassions if the member in question invited them. The Aborigines also supported themselves especially during funerals (Durkheim, 1915/1995). Minority (40%) of executive fans argued that, the interaction that took place among the fans when they met for meetings and helping themselves brought unity amongst them. The interaction that brought the unity confirmed what Durkheim (1961) stated that religion provided a meeting ground for people to interact which in the long round fostered unity among the fans. Participating in rituals like dancing and singing also fostered unity among the fans. There were others who thought there was no unity amongst the fans because some chapters were at each others throat. They were fighting because each of them wanted to be recognized by Hearts Secretariat that their chapter forms the backbone somehow for the club. 71 4.8.2 Rules and Punishments Every organization or religious faith is governed by rules and regulation and football is no exception. For instance, if a player offends a fellow player, he would either be shown a red or a yellow card. The yellow card is a “warning card” and a “red card” is a total dismissal from the match. In other instances too, the referee could give a word of caveat to the player not to commit such a blunder anew. Football helps enforce social control among players, management and the fans. The Aborigines had rules and regulations regarding their activities, especially the initiated person during ascetism was prohibited from bathing. The person in question was required to fast and remain silent for a period (Durkheim, 1915/1995). Before a fan could become a member of a chapter, that person would be put on probation for six months before the fan could absolutely be accepted as a chapter member. With regards to the fans, when quizzed as to what were some of the rules governing their behaviour, 51% of the non-executive fans revealed that some of the rules governing their behaviour included no fighting, no hooliganism and insults against opposing fans, players and officials, while 45% of the respondents mentioned rules against drinking and smoking at the stadium. Only 4% were of the opinion that no rules governed them as fans. These 4% fans were clueless about the rules that governed the game of football. When supporters violated the rules, they were sanctioned. In the study, 30% of the non- executive fans revealed that they were fined for breaking the rules, while 53% of the fans disclosed that, they were barred from attending meetings, when they violated the rules. To 17% of the fans, there were no punishments given to them. This 17% included those who said there were no rules governing the game of football. 72 The fans also stated that discipline or asceticism (Coakley, 1998) should be the hallmark of fans. They explained that at the stadium there should be no fighting, no hooliganism, no sale of alcohol, no smoking, and there should be respect shown to the opposing players. In matters of meetings, punctuality, commitment and dedication were expected of them. Any fan who went contrary to the set rules and regulations suffered a ban, fine, got arrested especially if the fellow was caught smoking or drinking alcohol, according to the respondents. Chapter “O” and Hearts Ladies placed a fine of two hundred (200) cedis on the fellow found misbehaving either at the stadium or at meeting grounds but if the said offence (smoking, hooliganism and alcohol) was something beyond them, probably the police might intervene. If the said fan refused to pay the fine, then the fan got ousted or expelled from the group. The respondents argued that alcohol drinking was not allowed because it could cause the fans to be rowdy or destructive. The executives from both chapters have been organising a periodic educational workshop to educate the fans as to how to behave both on and off the pitch. 4.8.3 Community Social Responsibility A number of social interventions and development programmes were being undertaken by the fans in their communities. Majority 78% of the non-executive fans indicated that they had managed to organize clean-up exercises and donation of football kits to the club. Majority of the executive fans (60%) indicated that, the club had organized a clean-up exercises, periodically donated items to children‟s homes and health screening for the community. Hearts Ladies periodically organised games, clean-up exercises and blood 73 donations for the community. Executive fans from Chapter “O” and Hearts Ladies expressed the opinion that, they had done something for the community but were not satisfied with their efforts. Left to them alone, they wished they could have built schools, sports academy, hospitals and done something substantial for the community but the resources needed for such a project was lacking. The fans had the zeal to do something for the community in terms of development but they did not have the financial means to accomplish this dream. Religious groups in Ghana have managed to provide basic facilities in the country. Schools and hospitals are some of the facilities that religious faiths in Ghana have established. Prempeh College and Opoku Ware are some of the missionary schools that Methodist and Roman Catholic churches respectively have provided for Santasi and Sofoline community. 74 CHAPTER FIVE SUMMARY AND CONCLUSION 5.1 Introduction This chapter covered the summary and conclusions drawn from the findings of the study. Recommendations and recommendation for future research are also presented in this chapter. The aim for the study was to identify the totems, rituals, beliefs, social functions, and assessed the fans dedication, commitment and passion to the symbols, rituals and beliefs of the club. This was done by employing both qualitative and quantitative research methods. The sample size for the research was hundred and ten (110) respondents. 5.2 Summary Football could boast of the elements Durkheim (1915/1995) identified as religion with the Aborigines. Explicitly, the fans made football resembled a religion, because they were considered the heartbeat and fulcrum of the game. In orthodox religion the worshippers or masses formed the faith. Hearts of Oak fans enact rites, have their own football beliefs and totems that they hallowed. The rainbow, Oak tree, numbered jersey and souvenirs are conceived as the totem for the club. Rituals like singing, dancing, pilgrimage and prayers are identified with Hearts of Oak fans. Majority of the fans believed in the colours, rituals, slogan and achievement of the club. Social functions like unity, identity and entertainment were also found among Hearts of Oak fans. Like the Aborigines they had one ultimate aim in participating in the rite, that was to ensure the regular reproduction of the species similarly Hearts of Oak fans also demanded only one outcome, that was to see their club won a match. In analyzing football as a quasi religion brings to mind the elements of football that resemble religion. Durkheim‟s (1915/1995) manner of describing religion fits in studying football as a quasi religion particularly with Hearts of Oak fans. The 75 Aborigines according to Durkheim (1915/1995) performed certain rites, revered totems and attached a resilient belief to their religion. The sky, stars, animals and plants were some of the totems that influenced the lives of the Aborigines. Human being is never considered a totem except of his image (Durkheim, 1915/1995). The rites conveyed by the Aborigines was accompanied by rules and regulation or regarded as ascetic in nature. The reborn or reproduction of animal served as a motivation for their participation in the rituals. The rituals nevertheless was associated with certain social functions. Entertainment, unity and identity are some of the social functions that plagued the lives of the Aborigines. In similar fashion, football could boast of the element Durkheim (1915/1995) identified as religion with the Aborigines. Explicitly, the fans make football resemble a religion, because they are considered the heartbeat of the game. First and foremost, the study revealed that fans had different beliefs they associated with Hearts of Oak as a club. Majority of the fans believed in the Oak tree, rituals, slogan and the colours of the club. These indicated that fans had a strong belief in the philosophy of the club. On the issue of significance concerning the fans belief, majority of the fans agreed that their belief in the club provided them with identity and a sense of belongingness. The Australians and Ghanaian traditional religions have a barraged of admiration for their totems. The totems come in the form of animal or plant form and varities. Similarly, Hearts of Oak Club has approbation for their totems. Totems for Hearts of Oak encompass the Oak tree, souvenirs, numbers and the rainbow colours. Fans have different understanding with regards to the significance they attached to the totems. The fans revered the totems with confidence and enthusiasm as the Aborigines approached their 76 totems. The fans accurately identified the colours of the club. When the fans were quizzed on the relevance of the totems of the club to them, they revealed that the totems always reminded them of the club and identified them. The study also uncovered that, fans performed an avalanche of rituals in support of their club. The rituals the fans enacted in support of the club, included chanting, dancing, praying for the club and performing the Mexican wave on the terrace of the stadium. Majority of the fans disclosed that, they composed their own songs with or without gospel rhythm. The data indicated that, chanting of songs cheered the football players up and scared the opposing players. The fans travelled with the club with passion, dedication and commitment. Most of the time they embarked on this trip with their own resources. Sports stadium, museum and training grounds are some of the hallowed grounds fans visit. Travelling with the club in this sense could be considered as embarking on a pilgrimage with the club. The Aborigines visited the “holy grounds” where they performed rituals to honour their gods. Unity, entertainment, and community social responsibility are some of the functions the fans enjoyed from supporting Accra Hearts of Oak. 5.3 Conclusion Based on the findings of the study,the following conclusions are drawn: The study dwelled on the theory of religion by Durkheim (1915/1995) which complemented the idea that football indeed resembled a religion. The study disclosed that most of the indicators found in religion could also be found in football. The sacredness in football resides in the club totems, beliefs and rituals of the fans. The respondents 77 commitment, dedication and passion for the club‟s totems, rituals and beliefs are also considered sacred. Fans buying match tickets and food to eat at the stadium are considered profane. The study unveiled that, the fans were knowledgeable about the totems of the club. The totems according to the data, meant a lot to the fans. The Oak tree represented the longevity of the club and the fact that the club would never go on relegation. The fans noted that the totem motivated them to support the club. Majority of the fans were conversant with the colours of the club which happened to be the rainbow colours. When fans were interrogated on what the colours of the club meant to them, they mentioned that the colours always reminded them of the club. Moreover, the fans attributed spiritual inference to the rainbow. They elucidated that rainbow was found in the Bible, making Accra Hearts of Oak a spiritual club. The rainbow comprised of many colours which in effect represented masses for the club. As per the fans of Accra Hearts of Oak their team was the best in Ghana with huge followers. The data revealed that fans performed various rituals in support of the club. The rituals enacted by the fans were chanting, praying for the club, fasting, dancing, singing, and drumming at the stadium. The fans clarified that, they created their own songs be it gospel or secular. The study also uncovered that chanting of songs cheered the football players up. Participation in rituals fostered unity amongst the fans, which happened to be a social function of religion. Participating in the rituals provided the fans with identity and sense of belongingness and entertainment. Religious devotees are also seen performing the aforementioned rituals to honour their gods. 78 The study disclosed that football played social functions among the fans. Social functions like unity, entertainment, sense of belongingness, obeying rules and regulations and welfare issues all existed among the fans. Majority of the fans admitted that, it was because of welfare issues that propelled them to attend meetings. In orthodox religion, welfare issues motivate most of their members to attend their gatherings. Religious devotees just do not attend their gatherings but pay a monthly dues into their coffers. This monthly payment is used to help a member when the need arises. Majority of the fans noted that they were from families of Hearts of Oak supporters and further stressed that, they supported Hearts of Oak because the club was based in Accra. The respondents according to the research had taken Hearts of Oak as their personal property therefore they became saddened whenever the club lost a match. Majority of the fans bemoaned that they would rant if a referee took a malicious decision against their club and even went to the extreme of vandalising properties if the decision affected Accra Hearts of Oak that much. From the study, it was realized that there was a new form of hooliganism called “media hooliganism”. Religious aficionados do not take it lightly when people orchestrate something malicious against their faith. On the grounds of the aforegoing, football is at least a quasi-religious in nature among Accra Hearts of Oak fans. It was realized from the findings that the fans gathered at the stadium and meeting place to interact among themselves. The stadium is considered a venerated place where the fans gather and worship their club. Hearts of Oak fans were regarded as the “Aborigines” in the study. Social functions of the club like solidarity, identification, provision of authority figures, (President, Vice-President, Organiser, 79 Secretary and Treasurer for both chapters) were identified with the club. Fans dedication and passion, commitment towards the totems, beliefs, rituals and social functions of the club were all considered sacred in football, therefore making football a quasi religion. 5.4 Recommendation The study recommends, based on its findings that:  The encouragement of fans to participate in the football rituals (dancing, singing, drumming and Mexican wave) should be a concern to us as a Nation. Fans engaging in these rituals would help distress them. The rituals performed by the group brought about a collective effervescence among the fans, the same collective effervescene the Aborigines experienced. The religious elements in football regarding unity and participating in the rituals help relief the fans from mental exertion in the midst of the economic, political and social challenges.  The unfying element in the football should be cemented to help the country continue to breath an atmosphere of peace. Sports breed unity in the sense that the fans put aside their disparities, and rally behind their club. From the study, it was realized that the respondents were from different ethnic background but this notwithstanding, they were united. The fans came together through the interactions that took place in their periodic gatherings. Fans normally gathered at the stadium, meetings, funerals, outdooring and parties to interact among themselves. The unity was also consolidated when fans helped themselves with regards to welfare issues. The respondents escorting a fan in need to a social gathering helped foster solidarity among the fans. 80  It was revealed in the study that, the patronage of Hearts of Oak matches dwindled because the respondents nagged about lack of quality players in their club. Hearts of Oak in the course of the season sold Mahattama Otto to a foreign club and this transfer really affected the fortunes of the club. 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Football supporters perception of theri role in the home advantage. Journal of sports science. 23 (4): 365-374. INTERNET REFERENCES Kwayisi, M. (2013). A brief history of Accra Hearts of oak. Retrieved 26th March,2013 from www.michaelkwayisi.com. Ozanian, M. (2013). The World’s Richest Soccer Teams and Players. Retrieved 5thApril, 2013 from www.forbes.com 87 APPENDIX 1 INTERVIEW GUIDE FOR FANS (EXECUTIVE FANS) The interview guide was pre-tested on six (6) fans in the stadium, who were not part of the study. They comprised three males and three females. The refined version was then administered to the sample of fans chosen for the study. 1. Name in your possession Hearts of Oak souvenirs? 2. What is the significance of the souvenir to you? 3. What does the slogan of Hearts of Oak mean to you? 4. What is the significance of the (i) Rainbow (ii) Oak tree to you as a fan? 5. What do the numbers at the back of the jersey mean to you? 6. How many trips have you embark on with your club? 7. Which league centre have you traversed with your club to and how long have you been doing this? 8. What types of songs do you chant when a match is in progress? 9. How often do you pray for your club? 10. How do you do the prayers and what role do prayers do for the club? 11. What rituals do you perform before and after a match? 12. What is the significance of engaging in these rituals? 13. What are some of the beliefs you have as a fan concerning your club? 14. What is the significance of the belief to you? 15. What brings about the unity among the fans? 16. What are some of the rules governing fans behaviour? 17. What are some of the likely consequences you face as fans when you go contrary to the rules of the game? 18. As a club or a chapter what have you done for the community? 88 19. How long have you been a fan of Hearts of Oak? 20. Describe the current situation of your club? 21. How do you contribute financially towards your club? 22. What is your motivation behind supporting Hearts of oak? 23. What motivates you to attend club meeting? 24. What motivate you to visit the stadium to watch Hearts play? 25. What motivate you not to visit the stadium to watch Hearts play? 26. What benefits do the club stand to gain when you call on radio, sports programme discussing issues concerning Hearts of Oak? 27. How has your influence as a fan of Hearts affected your family in support of the club? 28. What benefits do you stand to gain from supporting your club? 29. Describe the feeling when Hearts (i) Wins? (ii) Loses? (iii) Draw a match? 30. What would you do if the referee takes a bad decision against your team? 89 APPENDIX 2 FANS [Non-executive fan] Thank you for taking the time to complete this questionnaire. I am a MPHIL student in Sociology Department from University of Ghana Legon. As part of my requirement for the MPHIL programme am suppose to undertake a research and has chosen to study “Football as a quasi” religion: A case study of the rituals and symbols of Accra Hearts of Oak fans. Apparently, I will be grateful if you fill these questionnaire for me. This work will show how Africans support this global game and the importance they attached to football. Please confidentiality of information is guaranteed. SECTION A: SOCIO-DEMOGRAPHIC DATA 1. Age [18-30] [31-40] [41-60] 2. Gender [Male] [female] 3. Educational level [JHS] [SHS] [Tertiary] [No Education] 4. Religious affiliation [Muslim] [Christian] [Traditional] [Other] 5. Occupation [Formal Sector] [Informal Sector] [Unemployed] 6. Marital status [Single] [Married] [Divorce] 7. Ethnic group .............................................................................. 8. Place of Recidence ……………………………………………………… SECTION B: CLUB SYMBOLS AND SIGNIFICANCE OF THE SYMBOLS TO THE FANS. Please in this section provide the information requested below by circling [O] or writing the appropriate response as applicable to you. 1. What is the colour(s) of Hearts of Oak? (a) Rainbow colour (b) Red and blue colour (c) Green and pink colour 90 (d) Other,specify.......................................... 2. What does the colour of Hearts of Oak mean to you? (a) It gives me confidence (b) It means nothing to me (c) It reminds me of the club (d) Other, specify.................................. 3. Does the number at the back of the jersey mean anything to you as a fan? (a) Yes (b) No 4. If yes what specifically does it mean to you?.......................................................................................................................................... .................................................................................................................................................. 5. What significance do the Oak tree and rainbow mean to you? (a) Hearts will live long (b) Hearts will never die or go on relegation (c ) They mean nothing to me (d) Other, specify............................. 6. What significance does the slogan (Never Say Die until the Bones Are rotten) mean to you? (a) Hearts Know No failure. (b) It motivates me to support the club (c) It comes with no significance. (d) Other, specify.................................. SECTION C: CLUB RITUALS AND SIGNIFICANCE OF THE RITUALS TO THE FANS. Please in this section, provide the information requested below by circling [O] or writing the appropriate response as applicable to you. 1. What songs do you chant to support your club? (a) Circular songs (b) Compose our own songs with or without gospel rhythm 91 (c) Gospel songs (d) Other, specify........................................ 2. What does the songs you chant do for the club? (a) It cheers the players up (b) It scares the opposing team (c) It means nothing to the club (d) other, specify............................... 3. How many trips have you embarked on with the club? (a) 1-3 (b) 4-6 (c) 7-10 (d) 11-50 (e) None 4. Do you engage in betting? (a) Yes (b) No 5. What does betting do for you and the club? (a) Earn money from betting to support the club (b) Betting is like a job to me (c) Betting does nothing for me and the club. (d) Other, specify....................... 6. Where do you get your source of spiritual assistance to help the club from? (a) Mullah (b) Pastor (c) Juju man (d) Self-motivated 7. Is there a god called football god? (a) Yes (b) No 9.Explain, if Yes or No?........................................................................................................................................... .................................................................................................................................................. .................................................................................................................................................. 10. What role does superstition plays in football? 92 (a) Superstition helps the club to achieve results (b) Superstition influence the referee to favour us all the time. (c) Superstition does nothing for the club. (d) Other, specify............................ 11. What do you normally talk about as a fan of Hearts of Oak? (a) We talk about our family issues (b) Talk about the progress of the club. (c) Talk about the referees. (d) Other, specify................................. 12. How does being a serial caller to a sports programme discussing Hearts of Oak on radio affects the club? (a) It dampens the club‟s spirit (b) It brings about the progress of the club. (c) It is a waste of time and resources. (d) Other, specify................................ 13. What happens when a referee takes a bad decision against your club? (a) Hooliganism (b) Respect the referee decision (c) Lambast the referee decision. (d) Other, specify........................... 14.Apart from the rituals mentioned above ,what are some of the other rituals you do to help the club?......................................................................................................................................... ...................................................................................................................................... SECTION D: BELIEFS, SIGNIFICANCE OF THE BELIEFS AND CLUB TO THE FANS AND SOCIAL FUNCTIONS OF THE CLUB. Please in this section provide the information requested below by circling [O] or writing the appropriate response as applicable to you. 1. What are some of the beliefs you have concerning the club? (a) Belief in the players, and achievement of Hearts. 93 (b) Belief in the Oak tree and the colours of the club. (c) Belief in nothing concerning the club. (d) Other, specify.................... 2. What is the significance of the belief to you as a fan? (a)Beliefs provide me with identity and sense of belongingness (b) Makes me feel proud of the club. (c) Beliefs have no significance to me. (d) Other, specify................. 3. Are your family members supporters of Hearts of Oak? (a) Yes (b) No 4. If yes how did they become supporters of your club? .................................................................................................................................................. .................................................................................................................................................. .................................................................................................................................................. .................................................................................................................................................. 5. Give an update about the current situation of your club? (a) The impasse between Togbe and the Fan concerning the club. (b) Hearts is going on relegation. (c) Hearts is the best club. (d) Other, specify.................................................................... 6. Would you ever stop supporting Hearts of Oak? (a) Yes (b) No 7. Explain, if Yes or No? .................................................................................................................................................. .................................................................................................................................................. ................................................................................................................................................. 94 8. How long have you supported Hearts of Oak? .................................................................................................................................................. .................................................................................................................................................. 9. Why did you choose to support Hearts of Oak? (a) Because Hearts is located in Accra (b) Because Hearts is the greatest club (c) Born into a family of Hearts supporters. (d) Other, specify................................. 10. How do you contribute financially towards your club? (a) Pay my dues (b) Am a shareholder in Hearts (c) No financial contribution to the club. 11. Is Hearts of Oak (chapter) the only supporters union you support? (a) Yes (b) No 12. If No, which other supporters Union are you a member of? (a) Ghana Black Stars supporters Union (b) Liberty Professionals Supporters Union (c) Dwarfs supporters Union. (d) Other, specify....................................... 13. What brings about the unity among the fans? (a) When the club wins it‟s matches (b) Supporting ourselves as fans (c) There is no unity amongst us. (d) Other, specify....................................... 14. What are some of the rules governing your behavior as a fan of Hearts of Oak? (a) No fighting, no hooliganism (b) No Drinking of Alcohol and smoking at the stadium (c) No rules governing our behaviour. (d) Other, specify............................... 95 15. If supporters break the rules what punishment are they likely to face? (a) Fine (b) Ban (c) No punishment. (d) Other, specify.................................................. 16. As a club or a chapter, what have you managed to do for the community? (a) Build schools and hospital (b) Organise clean up exercise and donation of football (c) Done nothing for the community (d) Other, specify.................................... 17. What benefit do you stand to gain as a fan of Accra Hearts of Oak? (a) Entertainment, Identity and Sense of belongingness (b) Financial support from the club (c) No benefit from the club. (d) Other, specify.................. 18. How would you describe the feeling when Hearts wins, lose or draw a match? (a)When Hearts loses or draws I cry and refuse to eat (b) When Hearts wins I become happy (c) When Hearts wins or loses I become angry (d) I feel nothing when Hearts wins, loses or draws. (e) Other, specify...............................................................................................