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Moral Mess: Mending the Social
Fracture
By Kofi Akosah-Sarpong
Ghana is experiencing social fractures – the
traditional communal empathy, as the foundation of
morality, which glue the society together across the 56
ethnic groups that form the nation-state is weakening.
It is as if some demons are eating Ghana away. There is
mounting indiscipline as President John Kufour’s
near-death accident in the early mornings of last week
in Accra show when a drunken driver runs through his
convoy. Earlier, similar incident had happened to former
President Jerry Rawlings. Nation-wide, there are
increasing vehicular accidents, some wrongly blamed on
witchcraft. The sanitation situation across urban areas
is another moral trouble. The quickness to insult one
another or destroy one another is scarier.
Either from editorialists, religious leaders, union
leaders, educationists, traditional rulers or
politicians, there are general feeling nation-wide that
Ghana is facing moral crisis. No doubt, the Accra-based
“Public Agenda,” part of the media outlets concerned
about the moral rot, reported last week that the
Catholic Church, the Presbyterian Church and other
churches are working to lobby educational policy-makers
to reintroduce religious and moral education in the new
educational reform programme that began in September
this year. The attempts to balance the concerns should
be informed by traditional moral precepts, as the
Singaporeans have done, and weaved into religious and
moral education so as to poise the needed reforms
desired to re-orientate Ghana morally.
“Just look at Ghana’s most popular www.ghanaweb.com and
read what people write at the comments column in
response to news reports, editorials and feature
articles…Most of these people are disproportionally
older university graduates, diasporan and expected to
show exposure and sophistication…you easily experience
the mounting rot in the system at the web site…as if we
are idiots, as if we cannot think…as if we have no
morality or have no spirituality,” a Ghanaian-Canadian
professor at one of Canada’s universities, who don’t
want to be named and who stopped contributing to
www.ghanaweb.com because of the “level of moral filth,”
told me in a mood of moral despair. “Kofi, you have been
living in Canada for some time now and you returned to
Canada recently from Ghana after seven months stay, just
compare the level of discipline in the two places…we all
human beings…Ghanaians think they can develop because
they have found oil…Look at Nigeria…You need solid
discipline in addition to the natural resource stuff you
have to develop…Just look at the level of lies, which
borders on the chronic, as if we have no conscience…as
if we are not human beings or have no cultural values…as
if we have no inherent values to withstand all these
counterproductive practices…Where are we heading to…Why
all these indiscipline…For what?…Is it to destroy
ourselves, and if so, why?...I think we should go the
Singaporean way, with its uncompromising public
discipline.”
Though a bit emotional and worrying, the professor’s
feelings are not tacky but reveals Ghana’s dilemma with
indiscipline that runs the spine of the nation-state.
Part of the reason may be historical. The problem may
stem from colonialism that suppressed and demeaned
Ghanaian traditional values, and in the course of time
created moral confusion in the minds of Ghanaians.
Ghanaian elites carried this
over. Another less viewed reasons may come from certain
aspects of the Ghanaian culture where Malams, juju and
marabout mediums, Shamans, spiritualists of all
spectrums and “Men of God” use their crafts for either
“good” or “destruction,” depending on the demands of
their clients. As poverty increases, with its social
strain and stress, a lot of Ghanaians resort to these
spiritual mediums for all kinds of things, some
bordering on grave moral issues such as using such
crafts, believed heavily by lot of Ghanaians, to destroy
another person or “block” progress.
Some concern Ghanaians also blames the long-running
military juntas the ruled Ghana over 21 years as part of
the reasons for the moral rot. Some Ghanaians decried
the moral implications of the projection of marijuana
(called “wee” in Ghana) smoking by Ft Lt. Jerry Rawlings
during the erstwhile Armed Forces Revolutionary Council
(June 4, 1979 to September 24, 1979). At 60 years old,
former President Rawlings sometimes seditious statements
and reckless remarks, some Ghanaian morality watchers
say, “borders on the immoral and indiscipline…More so as
a former Head of State and expected role model.” Gen.
Kutu Acheampong (who ruled from13 January 1972 to July
5, 1978) is variously accused of turning the sacred Osu
Castle, the seat of government, among other moral
ineptitudes, into virtual “brothel.” This act generally
sparked the public outcry that effectively led to his
overthrow, as Maxwell Owusu, of the University of
Michigan, author of “Rebellion, Revolution and
Tradition: Reinterpreting Coups in Ghana,” would say,
for violating Ghanaians’ tradition moral values and
norms.
As the morality debate gathers steam, most commentators
have concentrated excessively on the religious approach
as almost the singular solution to the moral crisis.
President John Kufour, a careful student of recent
Ghanaian morality, has tried to adopt a less unbalanced
approach to the nation-wide solution to indiscipline by
holistically appealing to traditional rulers and
traditional institutions to help resolve the growing
moral mess. That makes traditional institutions as
responsible as orthodox religious bodies and the central
government as well having the “obligation to ensure that
the youth were trained to become good citizens rather
than liabilities to the state.” The situation is more
worrisome when Ghana’s civic organizations’ public
activities do not reflect openly traditional moral norms
as the foundational pillars of society, as Japan,
Singapore, China and South Korea did recently by
appropriating their Confucius and their other
traditional values to revamp falls in morality and
discipline.
The anti-immorality concerns goes deeper. President
Kufuor’s remarks at the outback of Yilo Krobo
Traditional Area, in the Eastern Region, where HIV/AIDS
is one of the highest in Ghana, for culturally-induced
reasons, makes the battles against moral predicament as
more of traditional concerns as are any neo-liberal and
universal moral campaigns. “We have a duty to inculcate
in them [the youth] values that can make them good
citizens rather than liabilities to the country when
they succumb to foreign cultures that are alien to our
society,” President Kufour said to the traditional
rulers, in an atmosphere of contending moral supremacy
between traditional Ghanaian values and the immense
force of cultural globalization with its neo-liberal
imperialistic undertones.
While traditional Ghanaian cultural values are embedded
with superb moral ideals, for historical and universal
reasons, the challenge is how to enforce them, more so
in a Ghana where its culture has been demeaned in the
face of its own people. In journalist Jeffrey Kluger’s
“What Makes Us Moral” (Time magazine, Nov. 21, 2007),
the argument is made, citing instances of global moral
dilemmas, behaviorists, psychologists, primatologist,
sociobiologists, biological anthropologists and other
scientists, that despite the fact that “morality may be
hard concept to grasp, we acquire it fast.” As the moral
predicament facing Ghana reveal, Kluger argues that
merely having fantastic moral values programmed in your
culture doesn’t mean you practice them, especially if
you have been battered by colonialism as is Ghana.
“Something still has to boot up that software and
configure it properly, and that something is the
community…and the community enforces it.” And that’s
authentically Ghanaian with its highly traditional
communal responsibilities, and that’s how to mend the
social fracture caused by the moral quandary.
Kofi Akosah-Sarpong, Canada,
November 24, 2007
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