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.
Since the turn of the millennium, in Ghana and in other African countries, there has been a vociferous debate over the history and present condition of the family. The debate has largely fragmented the Ghanaian constituency into two nearly intransigent camps: those who think the indigenous family system should experience cultural osmosis to accommodate the seismic Western cultural revolutions and the overwhelming religious constituency who advocate the retention of conservative family system. This book is a contribution to the debate. Written by an African Studies academic, it seeks to use the resources of both the social sciences and religion to assess the merits of the various parties to the debate. The author believes in the legitimacy of the traditional family system as conditio sine qua non for preserving human civilization. Nevertheless, the goal of this book is not to further polarize the Ghanaian front, but build bridges, by inviting the various parties to the debate to walk the complex pathways of exercising compassion without compromising the values that support human flourishing. Charles Prempeh is a Research Fellow at the Centre for Cultural and African Studies, Kwame Nkrumah University of Science and Technology, Kumasi-Ghana.
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.
Since the turn of the millennium, in Ghana and in other African countries, there has been a vociferous debate over the history and present condition of the family. The debate has largely fragmented the Ghanaian constituency into two nearly intransigent camps: those who think the indigenous family system should experience cultural osmosis to accommodate the seismic Western cultural revolutions and the overwhelming religious constituency who advocate the retention of conservative family system. This book is a contribution to the debate. Written by an African Studies academic, it seeks to use the resources of both the social sciences and religion to assess the merits of the various parties to the debate. The author believes in the legitimacy of the traditional family system as conditio sine qua non for preserving human civilization. Nevertheless, the goal of this book is not to further polarize the Ghanaian front, but build bridges, by inviting the various parties to the debate to walk the complex pathways of exercising compassion without compromising the values that support human flourishing. Charles Prempeh is a Research Fellow at the Centre for Cultural and African Studies, Kwame Nkrumah University of Science and Technology, Kumasi-Ghana.
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.
The world is on the cusp of a global turn. Between 1500 and 1800, the West sprinted ahead of other centers of power in Asia and the Middle East. Europe and the United States have dominated the world since. But today the West's preeminence is slipping away as China, India, Brazil and other emerging powers rise. Although most strategists recognize that the dominance of the West is on the wane, they are confident that its founding ideas--democracy, capitalism, and secular nationalism--will continue to spread, ensuring that the Western order will outlast its primacy. In No One's World, Charles A. Kupchan boldly challenges this view, arguing that the world is headed for political and ideological diversity; emerging powers will neither defer to the West's lead nor converge toward the Western way. The ascent of the West was the product of social and economic conditions unique to Europe and the United States. As other regions now rise, they are following their own paths to modernity and embracing their own conceptions of domestic and international order. Kupchan contends that the Western order will not be displaced by a new great power or dominant political model. The twenty-first century will not belong to America, China, Asia, or anyone else. It will be no one's world. For the first time in history, an interdependent world will be without a center of gravity or global guardian. More than simply diagnosing what lies ahead, Kupchan provides a detailed strategy for striking a bargain between the West and the rising rest by fashioning a new consensus on issues of legitimacy, sovereignty, and governance. Thoughtful, provocative, sweeping in scope, this work is nothing less than a global guidebook for the 21st century.
First published in 1921, this is a record of a dynasty which arose in Ashanti in 1695, lasting until 1895, when it fell under the extension of British rule.
First published in 1904, this volume emerged during a split within the Liberal Unionist Party over Joseph Chamberlain’s advocacy of Protectionism through Tariff Reform. Having originally broken with the Liberal Party over Home Rule in 1885, 1904 saw some Liberal Unionists return to the Liberal fold. The authors here constitute those departing Liberal Unionists in a multifaceted rallying call for Free Trade in the face of Protectionism. Their articles, on subjects such as Shipping, Agriculture and Engineering, assess the implications of Free Trade with a focus on each author’s specialist industry. The authors unanimously declare in favour of the system under which, they maintain, Great Britain developed unparalleled prosperity and taught other nations her industrial success. In the process, they demonstrate that trade cannot improve whilst fettered and focus on the potential for real improvements through Free Trade.
The author traces his direct ancestors for 40 generations, commencing with Egbert Saxon, king of Wessex in generation 1. King Edward III is described in generation 18. He was the last monarch in the author’s Direct family tree. He and his wife, Philippa of Hanault, are the author’s 21 times great grandparents. The author narrates the history of his direct ancestors up to his grandparents in generation 39, from English royalty to Scottish nobility, ending with the Krio elite in the former British colony of Sierra Leone. This was as a result of the acting governor of Sierra Leone, the Scottish Kenneth Macaulay, the author’s 4 times great-grandfather, having a relationship with a liberated African, which led to the birth of the author’s 3 times great-grandmother Charlotte Macaulay, who was of mixed race. The book is an entertaining, fascinating and accessible piece of family history with a wide-ranging scope and engaging manner of dialogue, which will be of interest, not only to historians and genealogists, but also to non-fiction readers in general.
The Conspiracy Against Africa, unveils a resonating truth that echoes across borders. With insightful precision, the book navigates the intricate reasons behind Africa's ongoing economic challenges and subjugation. Tracing the pages of history, the narrative illuminates the complex interplay between the West and Africa. Here, Africa's path to prosperity is shackled by the West's unquenchable appetite for its resources. This chokehold on Africa's raw materials keeps the global equilibrium, but at what expense? Unraveling layers of inefficiency, ethical cracks, and integrity gaps, the book dissects Africa's relationship with the Western world. It exposes vested interests that hold back progress with unyielding tenacity. Yet, within this stark analysis, a call to arms resounds—a rallying cry brimming with urgency and optimism, inviting every African to reclaim their essence and dreams. This stands as a pivotal turning point, urging Africans to cast aside shadows that bind them, seizing the reins of fate, and forging a destiny that defies exploitation. "The Conspiracy Against Africa" is more than a book; it's an awakening—an assertion of empowerment amidst suppression. It lays bare truths long obscured, inviting you on this narrative journey to reclaim Africa's story and usher in an era of empowerment, justice, and self-determination.
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