The Political Economy of Heaven and Earth in Ghana

written by Charles Prempeh

In March 2017, the president of Ghana, Nana Addo Dankwa-Akufu announced his intention to build a national cathedral to the people of Ghana. The announcement elicited watertight counter arguments that morphed into two a priori re-litigated assumptions: First, Ghana is a secular country and second, religion and state formation are incompatible. Informed by a frustrating paradox of an overwhelming religious presence and concurrent pervasive corruption in the country, public conversation reached a cul-de-sac of “conviction without compromising.” In The Political Economy of Heaven and Earth in Ghana, Charles Prempeh deploys the national cathedral as an entry point to provide both interdisciplinary and autoethnographic understanding of religion and politics. The book shows the capacity of religion, when properly cultivated and curated as a worldview to answer the why questions of life, will foster personal, moral, collective and ontological responsibility. All this is needed to stem the tide against corruption, commodity fetishism, environmental degradation (illegal mining—galamsey), heritage destruction and religious exploitation. Prempeh recuperates a historical fact about the mutual inclusivity between religion and politics—politics helping to manage differences, while religion provides a transcendental reason for unity to be forged for human flourishing. Separating the two is, therefore, ahistorical and an obvious threat to the intangible virtues that answers, “why and how” questions for public governance.

Charles Prempeh

This book provides a deep insight into the socio-economic reality and complexity of two of Ghana's largest slums - Nima and Maamobi - located in the capital city, Accra. It identifies and analyses the socio-religious, cultural and political contexts of the two communities. These are ethnically and religiously diverse populations with a common history of migration and integration. The book shows that the causes of economic stagnation and underdevelopment in the two slums are deeply contextualised, complex and nuanced. Through a biographical examination of the political activism of Agnes Amoah, a foremost local leader, the book brings to bear how Mrs. Amoah also brought socio-economic transformation to the communities by breaking cultural, religious and gender barriers in the interest of conviviality. In context, the book sheds important insight on the urban, political and the local and translocal histories that have shaped the social transformations of Nima and Maamobi.