Religious Tolerance within Academic and Government Institutions in Ghana

Inhalt

Acknowledgments

Abstract:

Chapter 1.
1.1 Introduction:
1.2 Background of study
1.3 Research Objectives
1.4 Methodology
1.5 Literature Review
1.6 Conceptual Framework
1.7 Expected Outcome of Research

Chapter 2: The relevance and functions of inter-faith groups and inter-religious dialogues in Ghana and their contribution to religious tolerance.
2.1 Introduction:
2.2 Historical and Philosophical Aspects of Religious Tolerance:
2.3 Inter-religious dialogue commission, Tamale
2.4 National Peace Council of Ghana
2.5 Acway-Ghana
2.6 Presbyterian Church of Ghana (Presbyterian Interfaith Research and Resource Centre)
2.7 Christian Council of Ghana (CCG)

Chapter 3: Data and Analysis
3.1 Research Methodology
3.2 Data collection procedure

Chapter 4: Recommendations and Conclusions
4.1 Recommendations:
4.2 Conclusion (General):

Bibliography

Acknowledgments

I would like to thank my dissertation supervisor Dr. Lawrence Boakye for his guidance during the research process.

Abstract:

Religious Tolerance since historical and even in present times continues to play a significant role in how societies, decisions and events are shaped whether in an academic, political, cultural, governmental institutional or corporate setting. The nation of Ghana serves as an epitome for a growing pattern and ground for the evolution of religious tolerance within its academic and government institutions. The freedom of practicing religion in Ghana, has caused many religious institutions and inter-religious dialogue groups to set-up seminars and programs in Ghana. These religious institutions and inter-religious dialogue groups, set-up seminars and programs in order to educate and create sensitization religious dialogues to promote an awareness for the Ghanaian society to understand the importance of being tolerant of other religions. Many inter-religious dialogue programs which involve both academics and religious leaders in Ghana has stirred up the yearn to discover the level of religious tolerance practiced in academic and government institutions. This study aims to discover this question of the level of religious tolerance in Ghanaian governmental and academic institutions. The study examines the historical and philosophical aspects of religious tolerance with a context of how it took shape in other parts of the world and in Ghana. It also examines the contributions that inter-faith and inter-religious dialogues have made in promoting religious tolerance, cultural diplomacy, using religion as an instrument of peace, economic stability and political stability within Ghana. The research also includes some qualitative and quantitative research carried out in both governmental, faith based and non-faith based academic institutions such as the Islamic University of Ghana, Lancaster University Ghana and the Electricity Company of Ghana in order to determine the level at which religious tolerance is widely practiced within academic and government institutions in Ghana.

Chapter 1.

1.1 Introduction:

Religious Tolerance has always been considered of paramount importance for the building up and developmental process of many societies that have as a result become liberal and tolerant towards its citizens and neighboring countries (Grell, Scribner, & Scribner, 2002, p. 1). Religious Tolerance is an aspect of the respect of human rights as well as serves as a pushing stage for promoting a peaceful and stable democracy. The nation of Ghana is known for its practice of religion found in its constitution across its regions. Ongoing inter-religious dialogues and inter-faith seminars within certain institutions and forums across Ghana leaves one with the question on the level of religious tolerance within academic and government institutions in Ghana. Although the promotion of religious tolerance in Ghana has its historical organic roots since British and German missionaries came into the country, there have still been some Ghanaian Muslim groups for example who have been known for having misunderstandings concerning specific differential Islamic doctrines that are practiced within some Islamic communities in Ghana. Ghana continues to show the freedom of religion within its academic and government institutions by allowing students and staff to freely practice, work, learn, interact and share their faith with their surrounding colleagues. However, the question that rolls the mind is the level of religious tolerance that Ghanaians in academic and governmental settings enjoy and if it widely exists. The question that raises a mark today is to what extent can we argue that religious tolerance is widely practiced within various academic institutions as well as within the government institutions in Ghana.This dissertation tries to prove whether religious tolerance is indeed widely practiced within academic and government institutions in Ghana and the extent to which it is very present. The dissertation begun by first looking at some historical aspects, philosophical studies, definitions and key understandings of tolerance and religious tolerance. The dissertation also through the use of secondary data focuses on the various inter-religious dialogue organizations currently present in Ghana, their functions and their relevance to religious tolerance in Ghana and the various ways in which they contribute to educating Ghanaians through seminars on how to be respectful and tolerant towards other beliefs. This dissertation will include results obtained from questionnaires and interviews given to students and staff of Lancaster University Ghana, the Islamic University of Ghana and the Electricity Company of Ghana solely meant to gather and measure the extent to which religious tolerance is prevalent within academic and government institutions in Ghana. In addition, with other research studies found through books and journals, this research will show that religious tolerance in Ghana is very high as different forms of religions exist in Ghana, children are taught from a young age in schools to respect the religion and beliefs of their peers and that Ghanaians tolerate the religious holidays of other faiths and that the Ghanaian constitution guarantees all Ghanaian citizens the right to express their faith and ensures with visible support that the individuals rights are respected. This study will also demonstrate that one of the reasons why Ghana has been stable and avoided religious conflicts and wars is due to its practice of religious tolerance within the nation. This study will also show that religion can pave a way for peace and can serve as a tool for peace, peacebuilding and conflict resolution. This research study through its findings and studies hope to show and conclude that Ghana is a religious tolerant nation and that religious tolerance is widely practiced within academic institutions and in government institutions through various interactive, educational platforms, inter-religious dialogue programs and inter-faith seminars.

1.2 Background of study

The symbol of tolerance in the area of religiosity is highly implanted in the Ghanaian society and cannot be hidden from the Ghanaian man. Over the years I have observed that Ghana has become religious tolerant thanks to harmonious inter-religious dialogues, religious pluralism and the practice of religious tolerance in their diverse institutions. When many think of Ghana and its involvement in religion and spirituality they see a country that is tolerant, respects and accepts its fellow citizen’s choice of faith and beliefs. Although Ghana is constitutionally a secular state it is not an atheistic state because Ghana is unquestionably a highly spiritual and religious nation. The constitution of Ghana does not accept one particular religion as the state’s religion but respects all religions. There is a high level of religious freedom in Ghana and many religions that are practiced within the ten regions of Ghana include Islam, Christianity as well as traditional indigenous practices. Since historical times, the continuous flow and practice of religious tolerance in Ghana is shown from the point at which German and British missionaries came to Ghana to build schools and share their faith in both the Central and Volta regions of Ghana. Religious Tolerance in Ghana has undoubtedly shaped the various ways in which government, academic and corporate institutions interact and relate with each other. Religious tolerance has contributed to democracy and development in Ghana. Many private and public academic institutions and government institutions in Ghana also practice religious tolerance by allowing students and staff who hold different religious beliefs to freely study and work in their institutions regardless of their choice of beliefs. Ghana is known for its continuous enjoyment of peace and stability and the fundamental existence of cordial relationships and peaceful corporate and academic cultures in both academic and government sectors stems from the embedment of religious tolerance in its constitution as well as the continuous awareness, education and inter-religious dialogues that continue to take place in Ghana. The nation of Ghana serves as an example through its practice of religious tolerance that, religious toleration indeed paves a way for peace and can prevent religious persecution, discrimination, political instability, wars and conflicts.

1.3 Research Objectives

The objectives of this research are:

- To study the various ways in which inter-religious dialogue organizations in Ghana and their functions have contributed to bringing peace in Ghana.
- To determine the extent to which religious tolerance is indeed practiced in Ghana within academic and government institutions in Ghana through the use of questionnaires and interviews.
- To establish that religion can serve as an instrument for peace and conflict resolution.
- To prove that religious tolerance in Ghana has paved a way for harmony, peace, democracy and political stability in Ghana.
- To prove that religious tolerance is widely practiced within academic and government institutions at a very high level and has opened a door for an element of cultural diplomacy, foreign and cultural exchange whereby other researchers from foreign academic institutions and even diplomats are happy coming to work in Ghana.

1.4 Methodology

A lot of literature and studies have been made on religious tolerance in Ghana and within academic and government institutions as a whole and many writers have written on this subject of religious tolerance from different philosophical, religious and political perspectives. For example (Naylor, 2000) wrote on the fact that Ghana is a very spiritual country and that Christian, Islamic and traditional religions are widely practiced and that religious tolerance is the norm. (Naylor, 2000), also added in her writing that even Ghanaian Islamic organizations have sponsored various development projects and schools and that primary schools that have courses taught in both English and Arabic in Ghana is common in the northern part of Ghana. Other writers who have supported the notion of religious tolerance in Ghana notably in the government sector such as (Lipton, 2002) mentioned in their writing that government employees in Ghana which includes the president of Ghana are obliged to swear an oath upon taking office and the oath can be either religious or secular but this however depends on the wishes of the person that is taking oath (Lipton, 2002, p. 66). According to (Lipton, 2002) the Ghanaian government has always promoted interfaith understanding (Lipton, 2002, p. 66) and when government meetings and receptions take place there is usually a multidenominational invocation and religious leaders from various faith are often present (Lipton, 2002, p. 66).

In order to discover whether or not religious tolerance is indeed widely practiced within the academic and governmental institutions of Ghana this dissertation will use both qualitative and quantitative methods which will include the use of interviews as well as questionnaires. Researchers, lecturers, staff and students from both faith and non-faith based Universities as well as government institutions such as the University of Lancaster Ghana, the Islamic University of Ghana, Electricity Company of Ghana and the Ghana Free zones Board would be interviewed and be provided with questionnaires to answer individually as this would aid effectively in the attainment of important information in discovering the extent to which religious tolerance is practiced within academic and government institutions. These universities and governmental institutions were specifically chosen because they permit staff and students who are part of different Christian denominations and religious groups such as Catholics, Methodists, charismatics, Pentecostals, Muslims and Hindus to freely work, live, study and interact with each other regardless of their choice of faith. Gaining information from these institutions and interacting with the staff, students and lecturers of these institutions and organizations is very key for this research as the understanding of religious tolerance in Ghana, the extent to which is it widely practiced in Ghanaian academic and government institutions, the various ways in which religious tolerance has contributed to peace, democracy, political stability in Ghana, the ways in which religion can serve as an instrument for peace and the reasons why it is practiced and permitted in these Ghanaian institutions will become more clear as well as essential and interesting for the results and findings expected for this research work.

1.5 Literature Review

The subject of toleration was a new concept during the seventeenth century. During the colonial expansion for example, many nations were geographic bodies that carried their national religion and these nations carried a single nationality (Godfrey & Godfrey, 1995, p. 228). Having the full rights to citizenship was for only individuals who were of that exact dominant belief, culture, language and religion. Those who did not belong to that dominant culture were hardly tolerated and their rights were restricted (Godfrey & Godfrey, 1995, p. 228). Some dissenting sects were given the liberty of conscience and the freedom to worship in public places without penalty and were also given the exercise of limited rights and this was achieved through the formation of toleration acts (Godfrey & Godfrey, 1995, p. 228). The toleration acts however were more concentrated on the domination of one group over another and not specifically on equality (Godfrey & Godfrey, 1995, p. 228). Many nations including Britain and the United States of America indeed showed great elements and traces of the importance of toleration and religious toleration within their governments (Godfrey & Godfrey, 1995, p. 228). In Britain for example, the jurisprudence that defined tolerance began with the Toleration Act of 1689, an act which granted religious freedom to dissenting protestants after the swearing of an oath of allegiance to the government (Godfrey & Godfrey, 1995, p. 228). The United States, George Washington in 1790 made many public statements concerning religious tolerance during his presidency (Hirschfeld, p. 57). Washington addressed a letter to the Hebrew Congregations of Newport, Rhode Island in 1790 whereby he reassures every person who had fled religious tyranny that life in the United States would be much more different as religious toleration would open a door to religious liberty and that the American government would by no means be involved in the affairs of individuals notably in areas concerning their conscience or belief (George Washington and his Letter to the Jews of Newport, n.d.). Washington’s letter gave a broad description of the American democracy in the sense that the American democracy believes in the separation of the church and state as well as the right of its citizens to be free to practice their own belief and religion (George Washington and his Letter to the Jews of Newport, n.d.). A year after Washington’s Newport address, the public policy concerning religion that he had made to the Hebrew Congregation of Newport, Rhode Island was codified into law and it became the first amendment of the United States constitution which guaranteed all American citizens regardless of their belief or denomination the right to freedom of speech and worship (Hirschfeld, p. 57)

Many philosophers in the 17th century considered in-depth and defended the subject of toleration due to the negative effect that intolerance was having on their society (Fiala, n.d.). The 17thcentury was also a period in which divisions were created by the Lutheran Reformation and the counter-reformation and the wars and violence that arose were all centered on religion, thus pushing thinkers such as John Locke, Pierre Bayle and Milton to defend tolerance (Fiala, n.d.). English Philosopher, John Locke for example in his “letter concerning toleration” emphasized that all governments must respect the freedom of religion but only in the case whereby the dissenting belief became a threat to public order. However, atheists whose oaths were not totally trusted as well as Catholics were exempt from this scheme. Locke greatly supported toleration because he felt that all men must have the right to enjoy the freedom of the understanding and also that governments must respect the freedom of understanding notably in areas concerning religion. Similarly, in Locke’s writing Two Treatises, he mentions that the government’s role is to establish social order and the rule of law and not to adopt a particular religion for individuals as people are in control of their own thoughts. Another philosopher, who talked about the importance of toleration in his works during the 19th century was American philosopher William James who mentioned in his work Varieties of Religious Experience (1902) that religious experience was diverse and not subject to a definitive interpretation and that religious commitment is personal and a matter of what he calls in another essay, "the will to believe (Fiala, n.d.)." James also felt that it is the right of each individual to decide for himself what he chooses to believe and that if we properly understand the nature of religious belief, we must respect the religious liberty of others and learn to tolerate our differences (Fiala, n.d.).

Tolerance which is a fundamental aspect and essence of today’s modern society and can be defined as a policy of patient forbearance in the presence of something, which has been disapproved of or disliked (Makariev, 2001, p. 111). Tolerance is also the recognition of the need to provide opportunities for others to be agents of their own ideas, beliefs, or behaviors (Makariev, 2001, p. 111). The principle of tolerance also helps in providing understanding and appreciation of many values adopted by various religions (Makariev, 2001, p. 111). Religious Tolerance can be defined as the respect of other religions without destroying one’s own conviction (Widiyanto, 2016, p. 98).

The nation of Ghana is a very religious country where belief in God is practically universal (Naylor, 2000, p. 70). Although Ghana can be considered as a very spiritual country it is at the same time considered a secular state as under its constitution, the government is neutral when it comes to issues concerning religion and thus forbids religious discrimination in its academic and government institutions all together (Naylor, 2000, p. 70). It is possible to suggest that the high level of religiosity and religious tolerance in Ghana is what led many Christian missionaries to establish schools in Ghana. From a historical context, the establishment of schools with religious denominational backgrounds in Ghana also dates back to the early white missionaries, notably the British who settled principally on the coast and established Methodist schools in the Central Region and this is the reason why the central region of Ghana tends to be predominantly Methodist (Amamoo, 2011). The German missionaries on the other hand who settled in the Akwapim and Kwahu areas as well as in the Volta Region built schools as a medium of reaching the souls of the people and these made the people to become mostly Presbyterians (Amamoo, 2011). At the beginning of the 20th century, the Salvation Army, the Church of England, the Ahmadiyya Mission, the Jehovah Witness and the seventh day Adventists established schools within their area of operation. Due to the presence of these missionaries one could find four or five different denominational elementary schools within the same town (Amamoo, 2011). From the time of Dr. Kwame Nkrumah, founded and administered schools and other educational establishments received direct government grants and various religious denominations were allowed to run and administer them (Amamoo, 2011). In present times however, many churches in Ghana including the Action Chapel International and the International Central Gospel church of Ghana which are both charismatic Christian churches have committed to the educational sector and to educational development in Ghana and have built private universities which include the Central University College and the Dominion University College which both permit staff and students who have different religious beliefs to study in their academic institutions (Naylor, 2000, p. 73). Government owned universities in Ghana such as the University of Ghana and Kwame Nkrumah University of Science and Technology also permit staff and students to study, work and interact with each other regardless of their religious beliefs and practices. The government of Ghana also requires that all students in public schools up to the equivalent of senior secondary schools level attend daily assembly or devotional service, but this practice is not always enforced (Lipton, 2002, p. 67). Students attending government-administered boarding schools are required to attend a non-denominational service on Sunday. An example of religious toleration within academic institutions in Ghana was in September 2000 when official from the Ministry of Education met with the Ghana Muslim Students Association (GMSA) to discuss a petition concerning acts of discrimination against Muslims in some institutional organizations which resulted in the Director General of the Ghana education service announcing new regulations for all public educational institutions, including the stipulation that students of minority ethnic groups should not be forced by school authorities to worship with the majority religious groups in school. On many government university campuses in Ghana today such as in the University of Ghana, students and staff can be seen wearing religious attires and government universities today have churches on campuses that allow Christian students to be able to worship and attend church services whiles on campus. The nation of Ghana also has citizens who practice Islam, which is the longest established world religion in Ghana and many Ghanaian Islamic organizations have also sponsored various development projects and schools in Ghana (Naylor, 2000, p. 72). Primary schools that have lessons taught in English and in Arabic are very common in the northern parts of Ghana (Naylor, 2000, p. 72). The governmental sector of Ghana undeniably also respects the religious beliefs of staff within its government institutions and this is a matter that is of great interest and must be thoroughly studied throughout various religious, research and academic institutions in Ghana as well as on a global research scale.

Within Ghanaian governmental institutions, the religious beliefs of staff are respected under the Ghanaian constitution along with others laws and policies which protect religious freedom in all the regions of Ghana (Bureau of Democracy, Human Rights and Labor, 2011). Government employees which includes the president of Ghana are obliged to swear an oath upon taking office and the oath can be either religious or secular, depending on the demands of the person taking the oath (Lipton, 2002, p. 66). The Ghanaian government has always promoted interfaith understanding (Lipton, 2002, p. 66). During government meetings and receptions there is usually a multidenominational invocation and religious leaders from various faith are often present (Lipton, 2002, p. 66). As a way of respecting religious and cultural choices in Ghana, in 2001 for example the parliament of Ghana formed a joint committee to address problems surrounding the annual ban on drumming in the Ga traditional area prior to the Homowo Festival, a festival which is celebrated by the Ga people of the greater Accra region of Ghana whereby traditional priests sow millet and hope to harvest it by the month of August where the festivities start officially (Lipton, 2002, p. 67). The national Chief Imam for example is recognized by the government of Ghana as a spokesperson for the Ghanaian Islamic community (Naylor, 2000, p. 72). Within the Northern part of Ghana many chiefs converted to Islam and today Muslims hold politically powerful positions within the traditional state structures (Naylor, 2000, p. 72).

Another fundamental aspect of religious tolerance in Ghana is in the area of inter-religious dialogues. For the past two-decades there have been inter-religious dialogues that have taken place between Christians and Muslims. Inter-religious cooperation and dialogue in Ghana is an activity that both Muslims and Christians in Ghana really treasure and if developed further would certainly be a peaceful example for many countries to follow.

1.6 Conceptual Framework

This dissertation will be based on the theory of religion being a source of peace building and tolerance. Religion serves as a source and a vital instrument for peace because in most religions God is seen as a God of peace. There are many religious values that are englobed in religion which include forgiveness, reconciliation and the pursuit of peace. In the Christian religion for example there are many teachings and scriptures verses that promote peace, for example in 1 Peter 3:11 states that “They must turn from evil and do good; they must seek peace and pursue it” which reflects that God wants all men to abstain from evil which includes harming others and to rather walk in peace. Religion serves as an instrument of peace because religious teachings on the pursuit of peace and forgiveness can inspire communities notably through the services, programs and activities of religious leaders and organizations to help transform attitudes and actions of people of a given community or society into becoming religious tolerant and this also helps to prevent religious discrimination, violence and wars. Religion can also serve as a platform for unity and unification and it also plays a key part in promoting global peace and reconciliation. Inter-faith dialogues play a vital role in peace building, conflict resolution and in cultural diplomacy because it can promote world peace through the unification of different beliefs and through the advancing of mutual understanding, acceptance and tolerance amongst different religious communities. Inter-faith dialogues in this pattern breaks down the walls of division and remove the obstructions that generate numerous wars and helps to carry the whole objective of achieving peace.

1.7 Expected Outcome of Research

It is expected that the notion of religious tolerance is deeply and very much widely practiced within academic and government institutions in Ghana. It is also expected that this research will allow many to understand that religion can serve as an instrument for peace, democracy, political stability, conflict resolution and cultural diplomacy as seen in the case of Ghana which enjoys these key factors.

Conclusion

Religious Tolerance across the world has been prevalent for many years notably in the western world. To discover the extent to which religious tolerance is practiced in Ghana, West Africa and within academic and government institutions in Ghana is a vital element for understanding the growth, democracy, unity and peace in Ghana today and finding the concept and results of if this indeed exists in Ghana is not only crucial for Ghanaians as a whole but for other communities who aspire to use religion as a tool and instrument for promoting peace, democracy and political stability in their nations.

Chapter 2: The relevance and functions of inter-faith groups and inter-religious dialogues in Ghana and their contribution to religious tolerance.

2.1 Introduction:

The benefits, tolerance and peace that inter-religious dialogues and inter-faith groups have brought to many societies across the world cannot be swept underneath the carpet as the peace, the establishment and strengthening of religious tolerance, the mutual respect, friendship, mutual co-operation and the significant and positive changes it has brought to many communities made of people with different faith and belief systems have helped unify many societies culturally, politically and academically (Inter-religious Dialogue, 2014). Inter-religious dialogues and inter-faith groups have helped establish a moral common ground by concentrating on the similarities amongst faiths, understanding different values and showing commitment to common humanity. Inter-religious dialogues can simply be defined as formal processes through which authoritative members of at least two religious communities come together for an extended and serious discussion of the beliefs and practices that separate the communities (Fischer, 2006, p. 187). Inter-religious dialogues are also set up in different ways such as through councils, alliances, forums, associations and federations. However, before looking at the relevance and functions of inter-faith groups and inter-religious dialogues and how they contribute to religious tolerance in Ghana, the historical and philosophical aspects of religious tolerance cannot be ignored as this has paved a way for the spreading and educational aspects of tolerating other religions to promote a peaceful society.

2.2 Historical and Philosophical Aspects of Religious Tolerance:

Religious Tolerance has always been a key subject of importance across many nations as various conflicts, religious and ethnic wars that have occurred within certain nations were often due to the lack of religious and ethnic tolerance that was present and as a result left these nations in an unstable and war zone state. Many philosophers touched on the importance of tolerance in their works and publications and this included English philosopher John Locke and American philosopher William James who both expressed their concern for religious tolerance within society in their famous works (a letter concerning toleration (1689) and in Varieties of Religious Experience (1902) in which they both mentioned that the state must not interfere in the religious beliefs of the people but only in the case whereby these religious beliefs could lead to actions that affect the security of the state and that we should respect the religious liberty of others and learn to tolerate all differences. Religious Tolerance and the notion of tolerance itself has also been practiced in various and diverse ways as well as within many institutions and in international organizations be it political, religious, cultural and even within the academic sector whereby in some schools and universities students and staff who have different beliefs are permitted to study, cooperate, research and work together in the same academic environment. This practice of religious tolerance is also seen within some government institutions whereby people of different religions are often allowed to work and interact together and are even allowed to wear religious attires such as the hijab which is worn by Muslim women. Historically, religious tolerance has always been a matter that has risen in many societies worldwide notably within the American and English society whose historic past of slavery and toleration acts permitted the existence of this notion and issues concerning religious tolerance to be dealt with and addressed lawfully. In 1790 for example, George Washington during his reign as US president made many public statements about religious tolerance. George Washington’s expression of religious toleration was seen in his letter to the Hebrew Congregation of New Port, Rhode Island which he addressed to them in 1790. A year after Washington’s address to the Hebrew Congregation, the first amendment of the US constitution took place and this allowed every American regardless of their faith or denomination the absolute right of free speech and freedom of worship. In England on the other hand, the Toleration Act of 1689 granted religious freedom to dissenting Protestants after the swearing of an oath of allegiance to the government. On the continent of Africa, religious tolerance is undoubtedly widely practiced today within the nation of Ghana, a secular state, notably within its academic institutions and also within government institutions as many Ghanaians continue to be tolerant of other beliefs and practices thanks to the laws embedded in its constitution which forbids religious discrimination. Historically, Ghana welcomed Christian missionaries and allowed them to build schools that hold different religious denominational backgrounds. Many British missionaries who settled on the coast, built Methodist schools in the Central Region of Ghana and this made the central region predominantly Methodist. The central region also serves as a hub for education and for religious tolerant schools and is historically known as a region for trade settlement. There have also been inter-religious dialogues between some communities in Ghana which has continued to harbor an atmosphere of harmony the religious individuals in that given community.

2.3 Inter-religious dialogue commission, Tamale

Over the years we have seen many inter-religious groups being established in Ghana with their different functions which include the formation of links between the religious communities in Ghana, the building of trust as well as the reduction of hostility in areas that could be prone to conflict (Sahin, 2008, p. 701). In recent times, some Christians and Muslims in Ghana have cherished the number of inter-religious dialogues that have taken place due to the tolerant platform it has opened for many to co-exist peacefully together. In the northern region of Ghana, its capital city Tamale holds a center for inter-religious studies and conferences (Tayib, 2007, p. 3). The city of Tamale also has an inter-religious dialogue commission made up of both Muslim and Christian scholars as well as religious leaders whose functions, dialogues and activities contribute to ensuring peace building, that balance is restored and that other religions and beliefs are tolerated, respected and accepted within the Christian and Muslim communities in Tamale (Tayib, 2007, p. 3). The inter-religious commission dialogue in Tamale also serves as a platform which allows and encourages both Christians and Muslims to celebrate festivals together and share meals during Islamic and Christian celebrations such as during Christmas and Eid-el fitr as a means of promoting unity, peace and religious tolerance in order for various conflicts to be prevented within that community (Tayib, 2007, p. 3). Other inter-religious dialogue participant groups that have helped improve religious relations and religious tolerance in Ghana as well as enhancing democracy, peace, political and social stability in Ghana include the National Peace Council.

2.4 National Peace Council of Ghana

The National Peace council recently portrayed some of its key functions during an Inter-faith dialogue in 2016 themed “Towards a peaceful 2016 and beyond” which was also in collaboration with other representatives of various religious denominations, traditional councils and political party representatives which include the Ghana Pentecostal and Charismatic Council, Catholic Bishops’ Conference, office of the National Chief Imam, and others from University of Development Studies (Washeed, 2016). These groups that ensemble together also show a symbol of religious tolerance as people from academic institutions and individuals associated with the government of Ghana all participated in the inter-religious dialogue held in Tamale (Washeed, 2016). During the inter-faith dialogue which was held in Tamale. The National Peace Council addressed matters concerning religious intolerance, terrorism and religious extremism notably in areas in relation to the emergence of terrorist and extremist groups such Boko Haram, Al-Shabaab, Anti-Balaka who have been known for committing acts of violence, murder and atrocities in countries such as Nigeria and in Kenya against Christians as a form of waving the red flag of religious intolerance (Washeed, 2016). The NPC also addressed issues concerning religious extremism and extremist groups to advice Ghanaians to see to it that the fanaticism that opens a door for religious intolerance does not occur in Ghana as we have seen happening in Kenya whereby a group of Boko Haram members killed a number of University students for their faith (Washeed, 2016). The NPC also encouraged religious groups to understand and respect the traditions and difference of each other to eradicate all forms of religious prejudices and stereotypes which have the ability to provoke fear, suspicion as well as religious exclusivism and discrimination amongst religious communities in Ghana (Washeed, 2016). The NPC also made emphasis on the benefits of sensitizing grass-roots adherents of different faiths on topics concerning traditions, beliefs and values found in the various religions in Ghana (Washeed, 2016). The NPC also encouraged peaceful co-existence amongst different religions during and after the 2016 elections an election which resulted peacefully (Washeed, 2016). The NPC’s encouragement for a peaceful election allowed the Special Representative of the UN Secretary-General Office for West Africa and the Sahel, Dr. Mohamed Ibn Chambas to term them as “one of the innovative institutions of Ghana’s democratic architecture whose ambition is also to promote cooperative resolution of problems as well as to enhance religious reconciliation and dialogue” across communities in Ghana (Washeed, 2016). Although the NPC has done a great deal in tackling religious tolerance, religious extremism and making sure democracy in Ghana is functioning at a great pace, other inter-dialogue groups just like the National Peace Council have group members in Ghana who have used humanitarian activities to promote religious tolerance and have also supported the notion that God created humans to interact and cooperate with one another and not to fight because of our differences but rather to get to know and value one another through our distinct ways and this kind of interaction and exchange serves as an example for tolerating each other from a religious context notably in the area of religious tolerance. The varied ways that these inter-faith groups work to promote religious tolerance in Ghana notably through humanitarian actions is a topic of great discussion.

2.5 Acway-Ghana

Many inter-faith groups in Ghana use humanitarian work as well as the improvement of sanitation as a means of promoting religious tolerance and bringing Muslims and Christians together. Some Inter-faith groups that have used humanitarian activities as a tool of creating a religious tolerant Ghana include Acway-Ghana who acronym stand for Common word among the youth holds a vision which is to create a spirited environment of co-existence and religious harmony amongst people of different religions and cultures. In 2016, Acway-Ghana carried out a roadside drainage clean-up in order to improve the level of sanitation along the Tamale- Bolga high street at Kanvilli on February’2016 (Al-Hassan, 6). During the clean-up exercise in Tamale-Bolga the Acway-Ghana interfaith teamed up with religious leaders from Muslim and Christian communities such as pastors and imams and went as far to use their pulpits to campaign for good sanitary practices among their followers as taught by the Holy Bible and the Quran a vital means and instrument that consequently promotes religious tolerance and peace amongst Muslims and Christians within that community (Al-Hassan, 6). The Acway-Ghana interfaith team also uses social media as a platform for encouraging other youth teams in Ghana to participate in similar activities within their communities possibly as a means for promoting peace, unity and religious tolerance amongst different faiths within their communities (Al-Hassan, 6). These humanitarian activities that Acway- Ghana carried out in Tema-Bolga are effective ways of bringing religious communities together and even other church organizations such as the Presbyterian Church of Ghana have continued to create workshops, seminars and interfaith dialogues through their research and resource center in order to promote healthy and harmonious interfaith communities notably that of the Christians and the Muslims and this is an area particular interest for many from the schools of philosophy and religious studies.

2.6 Presbyterian Church of Ghana (Presbyterian Interfaith Research and Resource Centre)

The Presbyterian Church of Ghana which is involved in promoting and facilitating interfaith dialogues between Christians and people of other faiths also holds an interfaith research and resource center which is also responsible for carrying out research, documentation and publication of materials on interfaith matters (Centre, 2017). One of the main visions of the Presbyterian Church of Ghana has always been to promote peaceful and healthy interfaith communities notably amongst Christians and Muslims (Centre, 2017). PCG believes that regardless of one’s faith we can all get along, a symbol of religious tolerance. In 2011, the Presbyterian church of Ghana through its Presbyterian interfaith research and resource center (PIRRC) organized some training programs and seminars as a means of promoting and expanding religious tolerance in a number of communities in Ghana. During training programs set up by PIRRC, the PIRRC ensured that participants gained and developed the necessary skills in areas concerning how to relate and connect with people of other faiths and they also prayed on issues relating to interfaith dialogues and missions. The PIRRC also continued to promote religious tolerance in Ghana through seminars and workshops. In June 2011, the PIRRC held a workshop to expand religious tolerance amongst the youth in Ghana and to discuss the way forward for a youth group known as Ghana interfaith youth network whose main vision is to create an interreligious network of youth in Ghana in order to promote national and global peace. During PIRRC’s workshop with GIYNEP they discussed the visions and objectives of the GIYNEP which included the fact that GIYNEP seeks to create and expand the culture of tolerance and peaceful co-existence among young people in from the various religious groups in Ghana in order for there to be the creation of agents of peace to create and spread peace and harmony amongst Ghanaian communities across the nation. During PIRRC’s workshop with GIYNEP titled “Strategies for Interfaith Dialogue and Cooperation” both teams discussed the GIYNEP’s desire to promote interreligious cooperation and understanding among the youth as well as build a platform for religious intercourse and dialogue in order to remove the fear and prejudices that exist among the youth concerning the way they view and understand different religions. Although PCG carry out these key activities in order to promote a solid emblem of religious tolerance within various communities in Ghana through seminars, dialogues, workshops and youth groups, other Christian organizations just like PCG also use their available platforms to also promote religious tolerance in Ghana and this includes the Christian Council of Ghana which seeks to promote religious tolerance amongst the various religions practiced in Ghana.

2.7 Christian Council of Ghana (CCG)

The Christian Council of Ghana is a Christian organization which comprises of twenty member churches which include the African Methodist Episcopal (AME) and the Wesleyan Methodist Church (History, 2016). The CCG is also known for promoting tolerance amongst various religions in Ghana (Presbyterian Research and Resource Centre Newsletter, 2012). One of the ways that CCG has promoted religious tolerance in Ghana was in 2015 through the launching of interfaith harmony week under the theme “One nation, many faiths”. The interfaith harmony week initiative was promoted to strengthen national efforts towards peace and harmony in Ghana (Interfaith Harmony Week to foster religious harmony launched, 2015). The interfaith harmony week also served as a means of bringing together Christians, Muslims, traditionalists and people of other faiths in order to advance and add to the prevailing unity and peaceful co-existence and harmony within the nation (Interfaith Harmony Week to foster religious harmony launched, 2015). Another key issue that was stressed during the interfaith harmony week launched by CCG was that Ghanaians need to live together as one people irrespective of their religious leanings because if Ghanaians choose at some point to become religious intolerant this could cause the nation to slowly and gradually become divided and this could create disorder (Interfaith Harmony Week to foster religious harmony launched, 2015). The interfaith harmony week also proved indeed to be an innovative way of deepening interfaith engagement for harmony and for pathway to development (Interfaith Harmony Week to foster religious harmony launched, 2015). CCG’s interfaith harmony indeed helped Ghanaians from different faith to understand the elements, the essence and key importance of religious tolerance and ways in which Ghanaians can cooperate and work together to ensure that people can live in a community regardless of their faith in order there to be peace, order and unity in Ghana.

Editor’s note: This image was removed due to copyright reasons

Source: The Christian Council of Ghana (CCG) launching an Interfaith Harmony Week, under the theme: “One Nation, Many Faiths” to help strengthen national efforts towards peace and tranquility. Link: http://www.moc.gov.gh/interfaith-harmony-week-foster-religious-harmony-launched

Conclusion:

Indeed the activities and functions that inter-faith groups and inter-religious dialogues are involved in and continue to participate in in Ghana within Muslim and Christian communities shows the length and extent to which religious tolerance is being practiced in Ghana, as many of these inter-religious dialogues and inter-faith groups go as far as addressing religious extremism and terrorism and do not concentrate solely on promoting interactions within Christian and Muslim communities through explanation and sharing of religious beliefs and traditions but they also address matters concerning the religious intolerance that terrorist groups continue to portray and encourage Ghanaians not to participate in such fanaticism and acts of hostility in order for religion to rather play a role of peace and be an instrument for peace building and resolution against issues than can end up being conflictual or violent. These inter-religious groups also go to the extent of ensuring that religious tolerance is practiced in religious communities in order to prevent religious prejudices and also to expand Ghana’s democratic structure to ensure that peace and stability in Ghana continues under a peaceful dimension. Many inter-faith groups in Ghana also go as far as using humanitarian activities involving the participation of Muslims and Christians such as Pastors and Imams to promote religious tolerance and to improve the wellness and the sanitation conditions in certain communities in Ghana as a bridge and means of connecting different religious groups together and to teach them how to practice good sanitation methods as taught in their religious teachings. Inter-religious groups also go to the extent of involving the youth in religious tolerant dialogues in order to create an awareness and example for the youth in Ghana who hold different religious beliefs to follow. Indeed, these inter-religious groups have served as a platform in expressing the extent to which Ghanaians will go to ensure that religious tolerance is practiced across the nation and that peace and the respect for other religious becomes a great instrument for communication within various institutions such as the in government and academic institutions in Ghana.

Chapter 3: Data and Analysis

Source: Photo taken of the entrance of the Islamic University of Ghana

This chapter provides a clear interpretation of the research methods used in determining whether religious tolerance is indeed widely practiced across academic and religious institutions in Ghana along with an analysis of the data obtained from the qualitative and quantitative methods such as through interviews and questionnaires that were used whiles carrying out this research.

3.1 Research Methodology

Religious Tolerance affects many societies socially, politically, economically and academically. This study quantitatively and qualitatively focused on the views, behaviors and attitudes of staff and students of both academic and government institutions regarding religious tolerance and on the impact of religious tolerance within Ghanaian academic and government institutions. The study utilized firstly questionnaires and then through interview methods. The questionnaire was prepared for three categories of people such as students, lectures and government workers. The questionnaires were prepared with different themes for the students and different themes for staff of universities and for staff of government institutions. Questionnaires for students were carried out with themes such as religious tolerant, peace and stability, academic performance and environment. Questionnaires for staff of universities and staff of government institutions were carried out with themes such as religious tolerant, peace and stability, economy, development, political state and, academic atmosphere. These themes were specifically selected as a key method to determine whether students and staff in both academic and governmental institutions are religious tolerant. The themes under which these questionnaires were placed also served as a means of discovering whether the practice of religious tolerance and the organizations of inter-religious dialogues in Ghana has paved a way for democracy, that religion paves a way and serves as an instrument for peace and conflict resolution, economic growth and development, political stability, religious pluralism, multi-religious academic atmosphere, great academic performance, cultural diplomacy as well as implanting a high level of religious tolerance thus creating a harmonious interconnectivity and unity amongst staff with different religious backgrounds in both academic and governmental institutions in Ghana

3.2 Data collection procedure

1. As soon as the questionnaire and interview questions was approved by the dissertation supervisor, I visited both the academic and governmental institutions such as the University of Lancaster, the Islamic University of Ghana, the Electricity Company of Ghana Limited and made an agreement with both institutions on which date and time I could present the questionnaires and carry out the interviews with them.
2. Administering questionnaires and interviews: a time was scheduled with students and staff of the University of Lancaster and the Islamic University of Ghana to meet in the libraries, offices and other areas on their campuses to answer the questionnaires. Many of Muslim, Christian and Hindu student from both academic institutions selected were very cooperative and interested in the whole idea of religious tolerance as many of them had studied in faith-based schools previously and had already had teachers, classmates and peers who were of different religious backgrounds. A time was also arranged with staff of Lancaster University of Ghana, the Islamic University of Ghana and the Electricity of Company of Ghana for the answering of questionnaires and interviews. Although it was at some point challenging when finding a staff member to answer the questionnaires and to interview, the staff who agreed to answer the questionnaires and to carry out interviews eventually were very much interested in the whole concept of religion and religious tolerance within academic and government institutions in Ghana as some of the staff which included lecturers were themselves leaders of inter-religious dialogue groups, lecturers of modules on religion and believed in the notion that religious tolerance indeed promotes peace and political stability in Ghana as well as within academic institutions. Interviews were scheduled with lectures from Islamic University of Ghana through the approval of their administration office. During interviews with lectures of the Islamic University of Ghana, lectures were willing to share their clear perspective of religious tolerance under a political, economic, social and academic scope with great detail and transparency.

3.3 Analysis and Interpretation of Data results with Figures

Part A) Questionnaires for staff and lecturers:

The demographic data obtained in this study included gender, religious affiliation, educational level and occupational status. Table 1 presents a demographic aspect of the gender, religious affiliation and occupational status of respondent staff and lecturers of Islamic University, Lancaster University and Electricity Company of Ghana.

Table 1:

Demographic aspect of study respondents (Staff and Lectures):

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A total number of ten respondents responded the questionnaires. An analysis and interpretation of the data results under specific themes is as follows:

1) Religious Tolerance:

62.5% percent of staff were male and 37.5% were female. 62.5% of staff were Christians and 37.5% were Muslims. 75% of the staff were lecturers and 25% were staff from Electricity Company of Ghana. 87.5% of the staff believed that all religions are God’s will and 12.5% believed that not all religions are God’s will. 87.5% of the staff have friends and colleagues of other religions and 12.5% of the staff do not have friends and colleagues of other religions. 100% of the staff described themselves as being religious tolerant. 62.5% of the staff said they prefer to have co-workers that have the same religious beliefs as them, 25% of the staff said they do not prefer to have co-workers that have the same religious beliefs as them and 12.5% were unsure.100% of the colleagues mentioned that they are comfortable working in the same environment with colleagues that hold different religious beliefs. 100% of the staff believed in the essence of a multi-religious atmosphere a notion which connotes to a bridge of religious tolerance. 100% mentioned that they would employ, enroll and teach anyone whether a student or staff who holds a different religious belief from theirs, another expression of tolerating other beliefs. 62.5% of the staff expressed that they would marry someone from a different religious background to theirs and 37.5% said that they wouldn’t marry someone from a different religious background to theirs. 12.5% of the staff mentioned that they prefer to makes friends with people based on their religious affiliation and 87.5% do not prefer to make friends with people based on their religious affiliation. 87.5% of the staff mentioned that they would buy or eat in a place where others around held different religious beliefs and 12.5% mentioned that they would not buy or eat in a place where others around them held different religious beliefs.12.5% of the staff believed that Ghana must be a theocratic state and not a secular state, 12.5% of the staff were unsure if Ghana should be a theocratic state and not a secular state and the remaining 75% believed in the importance of Ghana being theocratic state and not a secular state. . Below is a detailed structure of the results categorized into tables and labeled graphs.

Tables and Figures 1 to 12 for questions under Part A of questionnaire under the theme Religious Tolerance:

Question1. Religious Affiliation:

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Source: Filed work, 2017

Figure 1:

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Question 2. Believe that other religions are God’s will:

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Source: Filed work, 2017

Figure 2:

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Question 3. Friends and Family with other religious beliefs:

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Source: Filed work, 2017

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Question 4. Religious Tolerant:

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Source: Filed work, 2017

Figure 4:

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Question 5. Comfort working in same environment as colleagues who hold other religious beliefs:

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Source: Filed work, 2017

Figure 5:

Question 6. Prefer to work with co-workers that hold same religious beliefs as you:

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Source: Filed work, 2017

Figure 6:

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Question 7. Believe in a multi-religious atmosphere:

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Source: Filed work, 2017

Figure 7:

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Question 8. Would teach, enroll, or employ anyone who holds a different religious belief from yours:

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Source: Filed work, 2017

Figure 8:

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Question 9. Would marry someone with different religious beliefs:

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Source: Filed work, 2017

Figure 9:

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Question 10. Makes friends with people based on their religious affiliation

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Source: Filed work, 2017

Figure 10:

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Question 11. Would buy, eat or work in a place where others around you hold different religious beliefs:

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Source: Filed work, 2017

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Question 12. Believe that Ghana must be a theocratic state and not a secular state

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Source: Filed work, 2017

Figure 12:

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2) Peace and Stability:

100% of the staff agreed that the notion of religious tolerance has paved a way for peace in Ghana. 100% of the staff believed that religious tolerance can promote peace around the world. 100% of the staff agreed that religion can serve as a source and instrument for peace, peacebuilding and conflict resolution. 62.5% of the staff have participated in inter-religious dialogues, seminars and programs and 37.5% of the staff had not participated in inter-religious dialogues, seminars and programs. 87.5% of the staff agreed that inter-religious dialogues have helped promote religious tolerance in Ghana and 12.5% disagreed that inter-religious dialogues have helped promote religious tolerance in Ghana. 100% of the staff agreed that religious pluralism can promote development in Ghana. 100% of the staff agreed that religious tolerance embedded in Article 21 (1) ( c) of the Ghanaian constitution which states that “all persons shall have the right to practice any religion and to manifest such practice” has helped and contributed to promoting democracy as well as peace and stability in Ghana. 100% of the staff said that they would not vote for a leader based on his or her religious affiliation. 100% of the staff believed that Ghana’s economic growth is also as a result of its practice of religious tolerance in both academic, corporate and government sectors. 62.5% felt that teaching in a non-faith based school made them religious tolerant, 12.5% of the staff did not feel that teaching in a non-faith based school made them religious tolerance and the other 12.5% were unsure. 87.5% of the staff agreed with the notion that Ghana’s effective democracy is due to its continuous practice of religious tolerance within the nation and 12.5% were unsure. 12.5% of the staff preferred to teach in a faith-based school and 87.5% did not prefer to teach in a faith-based school. Below is a detailed structure of the results categorized into tables and labeled graphs.

Tables and Figures 13 to 22 for questions under Part B of questionnaire under the theme Peace and Stability:

Question .13 Agree that religious tolerance has paved a way for peace in Ghana

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Source: Filed work, 2017

Figure 13:

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Question .14 Agree that religious tolerance can promote peace around the world

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Source: Filed work, 2017

Figure 14:

Question .15 See religion as a source of instrument for peacebuilding and conflict resolution

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Source: Filed work, 2017

Figure 15:

Question .16 Have attended and participated in seminars on inter-religious dialogue

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Source: Filed work, 2017

Figure 16:

Question .17 Agree that inter-religious dialogues have helped promote peace in Ghana

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Source: Filed work, 2017

Figure 17:

Tables and Figures 13 to 22 for question Part B of questionnaire under the theme Economic Development and Political State:

Question .18 Agree that religious pluralism can promote development in Ghana

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Source: Filed work, 2017

Figure 18:

Question .19 Agree that religious tolerance embedded in Article 21 (1) ( c ) which states that “All persons shall have the right to practice any religion and to manifest such practice” has helped and contribute to promoting democracy as well as peace and stability in Ghana.

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Source: Filed work, 2017

Figure 19:

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Question .20 Would vote for a leader based on his or her religious affiliation

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Source: Filed work, 2017

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Question .21 Believe that Ghana’s economic growth is also as a result of its practice of religious tolerance in both, academic, corporate and government sectors.

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Source: Filed work, 2017

Figure 21:

Question .22 Teaching in a non-faith based school has made you religious tolerant

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Source: Filed work, 2017

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Question .23 Agree that Ghana’s effective democracy is due to its continuous practice of religious tolerance within the nation

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Source: Filed work, 2017

Figure 23:

Tables and Figures 13 to 22 for question Part B of questionnaire under the theme Academic:

Question .24 Believe that Ghana’s economic growth is also as a result of its practice of religious tolerance in both, academic, corporate and government sectors.

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Source: Filed work, 2017

Figure 24:

Conclusion:

Indeed, under the themes used for the questionnaire provided to staff, the percentages found under the theme religious tolerant proved that there is a high level of religious tolerance amongst staff in both academic and government institutions in Ghana and that Ghanaians are indeed religious tolerant in their given work places. The responses received under the theme peace and stability proved that religious tolerance has indeed paved a way for peace in Ghana and that religion and religious tolerance both serve as sources and instruments for promoting peace, peacebuilding and conflict resolution. The responses from the questionnaire also proved that many academic staff attend inter-religious dialogues which has as a result helped to promote religious tolerance in Ghana. The result received from staff under the them economy, development and political state gave a picture of the role religion plays in the Ghanaian political system in the sense that indeed religious pluralism promotes development in Ghana, that religious tolerance embedded in Article 21 (1) ( c) of the Ghanaian constitution which makes emphasis on all having the right to practice their choice of religion had helped and contributed in promoting democracy, peace and stability within Ghana. The study also proved that Ghanaians respect their choice of faith of their leaders and that even the economic growth of Ghana is due to the fact that Ghana practices religious tolerance in both academic and government institutions. Regarding the effect of religion on academic and corporate interconnectivity, indeed many of the academic staff in Ghana did not feel that teaching in a faith-based school was the ideal choice for them and this further proves that Ghanaians respect other religions and this tenet helps indeed promote a high level of religious tolerance within academic institutions. Below is a detailed structure of the results categorized into tables and labeled graphs. However, the students’ questionnaire which gives us more detailed information on the level of religious tolerance within academic institution in Ghana is another aspect that was also analyzed as seen in part b below:

Part B): Questionnaire for Students:

The demographic data obtained in this study included gender, religious affiliation, educational level and occupational status. Table 4 presents a demographic aspect of the gender, religious affiliation, educational level of respondent students of Islamic University and Lancaster University. A total number of 40 students responded to the questionnaires. The age range of students was between 18 yrs. and 33 yrs. All students were from 1st year students to 3rd year students. A descriptive over view and analysis of the results obtained from students under the given themes of the questionnaire is as follows:

Table 2:

Demographic aspect of study respondents (Students):

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1) Religious Tolerance:

37.5% of the students were Muslims, 5% were Hindus, 5% were atheists and 52.5% where Christians and this reflected the presence of different religions in these academic institutions. 52.5% a great number of students accepted the notion that other religions are also God’s will and 45% did not believe that other religions were God’s will whilst the remaining 2.5% were unsure of whether other religions were God’s will or not. In relations to the religious practices of their family members and friends, 95% has family members and friends who held other religious beliefs and 5% did not have family members or friends who held other religious beliefs. 92.5% described themselves as religious tolerant and 2.5% said they were not religious tolerant whilst the other 2.5% where unsure of their status when it comes to being religious tolerant. 95% expressed that they were comfortable studying with other student who held different religious beliefs, 2.5% were not comfortable studying with other students who held other religious beliefs and the remaining 2.5% were unsure. Religion plays a key role in how students relate even in their shared accommodations and 855 of the students mentioned that they were absolutely comfortable sharing a room with other students who held other religious beliefs, 10% were uncomfortable and the remaining 5% were unsure of whether they were comfortable sharing a room with other students. The student’s representative council plays a key role in intellectuality and growth of student and academic life and 97.5% of the students said that they would prefer an SRC who is of another religion to theirs thus expressing their level of religious tolerance whilst 2.5% mentioned that they would not choose an SRC president who is of another religion to theirs. Moreover, 62.5% said that they would not join a club in university based on what religious affiliation the people in the club belonged to, whilst 37.5% of the students mentioned that they would join a club in school based on the religious affiliation of the people in the club. 97.5% believed that religious tolerance can promote peace in Ghana and 2.5% did not believe that religious tolerance can promote peace in Ghana. 47.5% mentioned that they would make friends with people based on their religious affiliation and 52.5% mentioned that they would not make friends with someone based on their religious affiliation. 85% expressed that they would buy, eat, work and study in a place where others around them held different religious beliefs, 10% preferred not to and 5% were unsure. Below is a detailed structure of the results categorized into tables and labeled graphs.

Tables and Figures 1 to 12 for question Part A of questionnaire under the theme Religious Tolerance:

Question1. Religious Affiliation

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Source: Filed work, 2017

Figure 1:

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Question 2. Believe that other religions are God’s will

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Source: Filed work, 2017

Figure 2:

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Question 3. Friends and Family with other religious beliefs

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Source: Filed work, 2017

Figure 3:

Question 4. Religious Tolerant

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Source: Filed work, 2017

Figure 4:

Question 5. Comfortable studying with other students with different religious beliefs

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Source: Filed work, 2017

Figure 5:

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Question .6 Comfortable sharing accommodation with other students with different religious beliefs

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Source: Filed work, 2017

Figure 6:

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Question .7 Choose SRC president of another religion

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Source: Filed work, 2017

Figure 7

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Question .8 Join a club based on religious affiliation of members

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Source: Filed work, 2017

Figure 8

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Question .9 Believe that religious tolerance can promote peace in Ghana

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Source: Filed work, 2017

Figure 9

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Question .10 Marry someone based on their religious affiliation

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Source: Filed work, 2017

Figure 10

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Question .11 Make friends with others based on their religious affiliation

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Source: Filed work, 2017

Figure 11

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Question .12 Will buy, eat, work or study in place where others hold different religious beliefs

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Source: Filed work, 2017

Figure 12

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1) Peace and Stability:

87.5% of the students agreed that religious tolerance can pave a way for peace in Ghana, 10% disagreed and 2.5% were unsure. 100% agreed that religious tolerance can promote peace around the world. 72.5% see religion as a source of peace and an instrument for peacebuilding and conflict resolution and 27.5% did not view religion as a source or instrument for peacebuilding and conflict resolution. 92.5% agreed that inter-religious dialogues helped promote religious tolerance in Ghana, 2.5% disagreed and 5% were unsure. 47.5% preferred to be taught by a lecturer who held the same religious beliefs as them, 47.5% did not prefer to be taught by a lecturer who held the same religious beliefs as them and 5% were unsure. 35% felt being taught by a lecturer who held the same religious beliefs as them helps them to excel academically, 65% did not feel that being taught by a lecturer who held the same religious beliefs as them improved their academic performance. 60% had already studied in a faith school and 40% had not. 42.5% preferred to study in a faith school that holds the same religious beliefs, 55% did not prefer to study in a faith school that held their religious beliefs and 2.5% were unsure. 87.5% believed studying in a faith-based school boosted their academic performance and 12.5% did not feel it studying a faith-based school helped their academic performance. 67.5% mentioned that studying in a non-faith school helped them to excel in their academic performance and 27.5% did not believe studying in a non-faith school helped their academic performance, 5% were unsure.

Tables and Figures 13 to 22 for question Part B of questionnaire under the theme Peace and Stability:

Question .13 Agree that religious tolerance has paved a way for peace in Ghana

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Source: Filed work, 2017

Figures 13

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Question .14 Agree that religious tolerance can promote peace around the world

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Source: Filed work, 2017

Figures 14:

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Question .15 See religion as a source of instrument for peacebuilding and conflict resolution

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Source: Filed work, 2017

Figures 15

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Question .16 Agree that inter-religious dialogues have helped promote religious tolerance in Ghana

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Source: Filed work, 2017

Figures 16:

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Tables and Figures 17 to 22 for question Part C of questionnaire under the theme Academic Performance:

Question .17 Prefer to be taught by a lecturer who is of the same religious affiliation as you

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Source: Filed work, 2017

Figures 17:

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Question .18 Being taught by a lecturer holding same religious beliefs as you helps you to excel academically

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Source: Filed work, 2017

Figures 18:

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Question .19 Have studied in a faith school

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Source: Filed work, 2017

Figures 19:

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Question .20 Prefer to study in a faith school that holds the same religious beliefs as you

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Source: Filed work, 2017

Figure 20:

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Question .21 Believe that studying in a faith school boosts your academic performance

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Source: Filed work, 2017

Figures 21:

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Question .22 Studying in a non-faith school has helped you to excel academically and has made you more religious tolerant

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Source: Filed work, 2017

Figures 22:

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Conclusions:

The students’ questionnaire proved that there is a great level of religious tolerance within academic institutions in Ghana due to also the freedom given to all students who hold different religious beliefs as well as the great level of respect that students have towards other students and lecturers who hold different religious beliefs both on campus and in their student hostels. The questionnaire also helped to establish that religious tolerance has not only paved a way for peace to be enjoyed in Ghana but it can indeed serve as a platform for spreading peace within various regions in Ghana and even across the world. The questionnaire also proved that religion can be a foundation of peace and valid instrument for birthing peacebuilding and conflict resolution. The survey also helped in establishing that inter-religious dialogues have contributed to making Ghanaians religious tolerant, something that consequently produces peace and understanding amongst Ghanaians in the academic and government sector. Another interesting essential aspect of this qualitative method used in the research is that students felt that studying in a faith-based school helped boost their academic performance and this goes further to show that religion can create a peaceful and encouraging environment for students to study effectively. Many of the students in these universities hold different nationalities and cultures. The different cultures and exchange programs held by universities such as Lancaster University Ghana along with the high level of religious tolerance expressed by the students prove that religious tolerance can indeed serve as an element of cultural diplomacy, as well for foreign and cultural exchange. Many of the lectures from Islamic University of Ghana, during interviews also expressed their views on religion and inter-religious dialogues, notably on how these two key elements can promote peace, a good Ghanaian political system, healthy religious communities as well as peace and conflict resolution in areas that have a minimized level of misunderstanding in matters concerning religion. A detailed description and analysis of the interviews held with lectures from the Islamic University of Ghana are as follows.

Part C): Interviews with Staff of Islamic University of Ghana:

Islamic University Lecturer Mr. Ahmed expressed during the interview on his perspective on how religion can affect the political system of Ghana that, religion helps in promoting political ambitions of politicians. He also added that inter-religious dialogues help promote peace in Ghana and are very effective in holding the nation of Ghana in peace. He also quoted the Quran 2 verse 256 and said that we are all free to practice the religion we want, that one cannot force a Christian to convert to Islam. Mr. Ahmed felt that the practice of religious tolerance in Islamic University of Ghana has benefited the religious community in the Islamic University of Ghana in the sense that both Christians and Muslims are allowed to enroll at the university and even modules on Christianity are being taught in the university. Mr. Ahmed moved further to mention that religion can pave a way for peace and conflict resolution in Ghana because according to him religion is an ideology and way of life which controls one’s life, through religion you can convince an individual easily. Mr. Ahmed added that you can use the scriptures in the bible to convince someone into changing their perspective on a matter. Mr. Ahmed’s colleague, a Muslim lecturer at the Islamic University also added that inter-religious dialogues create a common ground between Christianity and Islam even though inter-religious dialogues have not yet been well established in certain universities in Ghana. Mr. Ahmed’s colleague added respecting one another means that we respect God and that religion also supplements humanity and opens a gateway for unity. The views, beliefs and perceptions of both students and staff from Lancaster University Ghana, Islamic University of Ghana and the Electricity Company of Ghana, helps in establishing some recommendations on how religious tolerance can be improved and well promoted in academic and government institutions in Ghana as well as in the whole nation of Ghana in order to establish a concrete level of peace, unity, cultural diplomacy, conflict resolution, democracy and political stability.

Editor’s note: This image was removed due to copyright reasons

Source: A photo of the Cultural and Religious Affairs Committee (CRAC) of Islamic University College, Ghana (IUCG) organizing a workshop on interreligious dialogue for its staff. Link: http://www.iug.edu.gh/iucg-engages-its-staff-on-interreligious-dialogue

Chapter 4: Recommendations and Conclusions

4.1 Recommendations:

Indeed, the study has proven that there is a significant level of great religious tolerance within academic and government institutions in Ghana which has helped in bringing a good amount of peace and democracy in Ghana however it cannot be hidden that there are still some weakness and flaws that need to be addressed in order for religious tolerance to be well and accurately promoted within these academic and government institutions and in Ghana as a whole. Inter-religious dialogues amongst communities in Ghana is very low. Although inter-religious dialogue groups such as the Christian Council of Ghana has a Christian-Muslim department which is responsible for organizing Islamic seminars for Christians and holds a Christian-Muslim department which organizes Islamic seminars for Christians, very few people attend these seminars and the few that attend these seminars are from protestant churches and this low attendance rate does not help in promoting religious tolerance effectively as it should be in Ghana (Azumah, n.d.). The weakness in how the Christian Council of Ghana forms these inter-religious dialogues proves that there is more work that needs to be done in the sense that the Christian Council of Ghana needs to establish greater intellectual and media platforms under inter-religious dialogues for many who lack awareness and interests in other religions to understand, become religious tolerant and be well educated in-depth on Islam and Christian-Muslim relations in Ghana. From an academic view, universities such as Lancaster University Ghana should take the opportunity to introduce and permit inter-faith groups to carry out Islamic and Christian seminars to educate students and staff on the importance of religious tolerance as well as engage in inter-religious dialogues with other faith-based universities such as the Islamic University of Ghana in order to form healthy religious tolerant communities. Universities such as Lancaster University Ghana and Islamic University of Ghana can also promote religious tolerance further in their institutions through the introduction of modules on religion as an instrument for peace and on the key aspects of religious tolerance as this academic approach and even along with the introductions and invitations of experts and professors who know a great deal about religion and inter-religious dialogues to teach students on how to be tolerant and respectful of other religions in order to promote peace and unity within their academic environment and in other places that they will find themselves in both corporately and academically. Many African nations such as Nigeria suffer from the atrocities, fears and dangers caused by notorious religious extremist groups such as Boko Haram, but thanks to the cordial relationship between many Muslims and Christians in Ghana there is a great reduction in religious prejudice, but this reduction needs a solid platform that will sustain the nation of Ghana in preventing conflicts, wars and religious extremism. In order for the nation of Ghana to enjoy this great level of unity amongst Christians and Muslims communities in Ghana and to prevent the breeding of extremist groups in Ghana, the solid platform that needs to be built is to establish and organize more interactions and educational seminars amongst Christian and Muslim leaders from the Christian Council of Ghana, the National Catholic Secretariat, the Ghana Pentecostal Council and the Ahmadiyya Muslim Mission (Azumah, n.d.). The Christian Council of Ghana, the National Catholic Secretariat, the Ghana Pentecostal Council and the Ahmadiyya Muslim Mission must come together to convince Ghanaians to stop the practice of ethnic exclusivism, religious extremism and promote religious tolerance through effective discussions that involve the universal values shared by all faiths such as peace, justice, charity, family, community and unification which all serve as a key platform for establishing religious tolerance within various institutions in Ghana (United States Department of State, 2015). From a political perspective, in order for religion to serve as tool for promoting peace and stability in Ghana, the vice president of Ghana who is a Muslim and the president of Ghana who is a Christian should organize more collaborations amongst political parties and encourage intra-religious dialogues in order to help reduce tensions between Muslim groups for example such as the Al-Sunni and traditionalist Muslims who have been known for having some misunderstanding regarding doctrinal differences during their public preaching, particularly when preachers of one sect decided to condemn the practices of the other sect.

4.2 Conclusion (General):

Indeed, the research carried out has proven that religious tolerance is indeed widely practiced in academic and government institutions in Ghana. The study showed that staff and students as well as religious organizations even go to the extent of participating in inter-religious dialogues and are religious tolerant of their colleagues which serves as a means of promoting religious tolerance within academic institutions and also within government institutions on a political scale in order to also push democracy and unity for Ghanaians to realize that religion indeed can serve as an instrument of peace, peace building and conflict resolution when it comes to uniting religious communities who often carry some different doctrinal and faith misunderstandings to be well educated on the importance of having a communal agreement and respect for one another when it comes to the subject of religion. These platforms serve as a key tool in eliminating religious persecution, community disorder, instability, religious exclusivism and political disorder.

Appendix 1:

Questionnaire

[Information given in this questionnaire is only for the purpose of research, and every sort of confidentiality must strictly be maintained]

[Please tick in the box where applicable or write in the space provided]

Personal Information of the respondent

Abbildung in dieser Leseprobe nicht enthalten

Part A: RELIGIOUS TOLERANCE

Question No.1: What is your religious affiliation? □ Christian □ Muslim □ Other (please specify)

Question No.2: Do you accept the notion that other religions are also God’s will? Yes □ No □

Question No.3: Do you have friends, family members or colleagues that are of other religions? Yes □ No □

Question No.4: Would you describe yourself as being religious tolerant Yes □ No □

Question No. 5: Are you comfortable working in the same environment with colleagues who hold other religious beliefs? Yes □ No □

Question No. 6: Do you prefer to have co-workers that have the same religious beliefs as you? Yes □ No □

Question No.7: Do you believe in a multi-religious atmosphere? Yes □ No □. If No please state why __________________________________________________________________

Question No.8: Would you teach, enroll or employ anyone who holds a different religious belief from yours? Yes □ No □

Question No.9: Would you marry someone from a different religious background? Yes □ No □

Question No.10: Do you make friends with people based on their religious affiliation? Yes □ No □

Question No.11: Would you buy, eat or work in a place where others around you hold different religious beliefs? Yes □ No □

Question No.12: Do you believe that Ghana must be a theocratic state and not a secular state? Yes □ No □

Part B: PEACE AND STABILITY

Question No.13: Do you agree with the notion that religious tolerance has paved a way for peace in Ghana? Yes □ No □

Question No.14: Do you agree that religious tolerance can promote peace around the world? Yes □ No □

Question No.15: Do you see religion as a source of peace and an instrument for peacebuilding and conflict resolution? Yes □ No □

Question No.16: Have you attended or participated in seminars on inter-religious dialogue? Yes □ No□

Question No.17: Do you agree that inter-religious dialogues have helped promote religious tolerance in Ghana? Yes □ No □

Part C: ECONOMY, DEVELOPMENT AND POLITICAL STATE

Question No.18: Do you agree that religious pluralism can promote development in Ghana? Yes □ No □

Question No.19: Do you agree that religious tolerance embedded in Article 21(1) (c ) which states that “All persons shall have the right to practice any religion and to manifest such practice” has helped and contributed to promoting democracy as well as peace and stability in Ghana? Yes □ No □

Question No.20: Will you vote for a leader based on his or her religious affiliation? Yes □ No □

Question No.21: Do you believe that Ghana’s economic growth is also as a result of its practice of religious tolerance in both the academic, corporate and government sectors? Yes □ No □

Question No.22: Has teaching in a non-faith based school made you religious tolerant? Yes □ No □

Question No.23: Do you agree that Ghana’s effective democracy is due to its continuous practice of religious tolerance within the nation? Yes □ No □

Part C: ACADEMIC

Question No.24: Do you prefer teaching in a faith-based school? Yes □ No □

END OF QUESTIONNAIRE

Thank You

Thank you for your time taken in completing this questionnaire. The results of this work will be important for determining the level of religious tolerance in Ghana and if religious tolerance in Ghana has helped promote democracy, peace, stability, economic growth and religious freedom in Ghana. The results will also determine is religious tolerance indeed paves a way for peace.

Appendix 2:

Questionnaire

[Information given in this questionnaire is only for the purpose of research, and every sort of confidentiality must strictly be maintained]

[Please tick in the box where applicable or write in the space provided]

Personal Information of the respondent

Abbildung in dieser Leseprobe nicht enthalten

Part A: RELIGIOUS TOLERANT

Question No.1: What is your religious affiliation? □ Christian □ Muslim □ Other (please specify)

Question No.2: Do you accept the notion that other religions are also God’s will? □ Yes □ No □

Question No.3: Do you have friends or family members that are of other religions? □ Yes □ No □

Question No.4: Would you describe yourself as being religious tolerant □ Yes □ No

Question No. 5: Are you comfortable studying in the same classroom with students who hold other religious beliefs? □ Yes □ No

Question No.6: Are you comfortable sharing a room with students with other different religious backgrounds □ Yes □ No □

Question No.7: Would you choose an SRC president who is of another religion to yours? □ Yes □ No □

Question No.8: Would you join a club in your school or university based on what religious affiliation the people in the club belong to? □ Yes □ No □

Question No.9: Do you believe that religious tolerance can promote peace in Ghana? □ Yes □ No □

Question No.10: Would you marry someone from a different religious background? □ Yes □ No

Question No.11: Do you make friends with people based on their religious affiliation? □ Yes □ No

Question No.12: Would you buy, eat, work or study in a place where others around you hold different religious beliefs? □ Yes □ No

Part B: PEACE AND STABILITY

Question No.13: Do you agree with the notion that religious tolerance has paved a way for peace in Ghana? □ Yes □ No □

Question No.14: Do you agree that religious tolerance can promote peace around the world? □ Yes □ No

Question No.15: Do you see religion as a source of peace and an instrument for peacebuilding and conflict resolution? □ Yes □ No

Question No.16: Do you agree that inter-religious dialogues have helped promote religious tolerance in Ghana? □ Yes □ No

Part C: ACADEMIC PERFORMANCE

Question No.17: Do you prefer to be taught by a lecturer who is of the same religious affiliation as you? □ Yes □ No □

Question No.18: Do you feel that being taught by a lecturer who has the same religious beliefs as you helps you to excel in your academic performance? □ Yes □ No □

Question No.19: Have you ever studied in a faith school (e.g. Catholic School or in an Islamic School? □ Yes □ No □ If Yes please state name of religion____________________.

Question No.20: Do you prefer to study in a faith school that holds the same religious background as you? □ Yes □ No

Question No.21: Do you believe studying in a faith school will boost your academic performance? □ Yes □ No

Question No.22: Has studying in a non-faith school helped you excel in your academic performance and made you more religious tolerant? □ Yes □ No

END OF QUESTIONNAIRE

Thank You

Thank you for your time taken in completing this questionnaire. The results of this work will be important for determining the level of religious tolerance in Ghana and if religious tolerance in Ghana has helped promote democracy, peace, stability, economic growth and religious freedom in Ghana. The results will also determine is religious tolerance indeed paves a way for peace.

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Häufig gestellte Fragen

Was ist das Thema dieser Arbeit?

Diese Arbeit untersucht religiöse Toleranz in Ghana, insbesondere in akademischen und staatlichen Institutionen, und bewertet ihren Beitrag zu Frieden, Demokratie und politischer Stabilität.

Welche Forschungsziele werden verfolgt?

Die Forschungsziele umfassen die Untersuchung der Rolle interreligiöser Dialogorganisationen, die Bestimmung des Ausmaßes religiöser Toleranz in Ghana, die Feststellung, dass Religion ein Instrument des Friedens sein kann, und der Beweis, dass religiöse Toleranz den Weg für Harmonie, Frieden, Demokratie und politische Stabilität geebnet hat.

Welche Methodik wurde angewendet?

Die Studie verwendet sowohl qualitative als auch quantitative Methoden, einschließlich Fragebögen und Interviews mit Mitarbeitern und Studenten von Universitäten (Islamic University of Ghana, Lancaster University Ghana) und Regierungsbehörden (Electricity Company of Ghana), um das Ausmaß religiöser Toleranz zu ermitteln.

Welche interreligiösen Organisationen werden in der Arbeit behandelt?

Die Arbeit untersucht die Rolle verschiedener interreligiöser Organisationen in Ghana, darunter die Interreligiöse Dialogkommission in Tamale, der National Peace Council of Ghana, Acway-Ghana, die Presbyterian Church of Ghana (Presbyterian Interfaith Research and Resource Centre) und der Christian Council of Ghana (CCG).

Welche historischen Aspekte religiöser Toleranz werden diskutiert?

Die Arbeit betrachtet die historischen und philosophischen Aspekte religiöser Toleranz, einschließlich des Einflusses von Missionaren und der Entwicklung religiöser Freiheit in Ghana und im globalen Kontext.

Welche konzeptionellen Rahmenbedingungen liegen der Arbeit zugrunde?

Die Arbeit basiert auf der Theorie, dass Religion eine Quelle des Friedens und der Toleranz sein kann. Sie betont die religiösen Werte wie Vergebung, Versöhnung und das Streben nach Frieden.

Was sind die erwarteten Ergebnisse der Forschung?

Es wird erwartet, dass die Forschung nachweist, dass religiöse Toleranz in akademischen und staatlichen Institutionen in Ghana weit verbreitet ist und dass Religion als Instrument für Frieden, Demokratie, politische Stabilität, Konfliktlösung und Kulturaustausch dienen kann.

Welche Empfehlungen werden gegeben?

Die Empfehlungen umfassen die Förderung interreligiöser Dialoge, die Einführung von Modulen zum Thema Religion als Friedensinstrument in Universitäten, die Unterstützung interreligiöser Aktivitäten und die Förderung der Zusammenarbeit zwischen verschiedenen religiösen Führern, um religiöse Toleranz und Frieden in Ghana zu stärken.

Welche Schlussfolgerungen werden gezogen?

Die Arbeit kommt zu dem Schluss, dass religiöse Toleranz in Ghana, insbesondere in akademischen und staatlichen Institutionen, weit verbreitet ist und einen wesentlichen Beitrag zu Frieden, Demokratie und politischer Stabilität leistet.

Was beinhalten die Anhänge?

Die Anhänge beinhalten die verwendeten Fragebögen.