Religious Functionalism: An Influential Tool for Harnessing Corruption in Ghana

Pauleson A Utsu

doi:10.38159/ehass.20212111

Abstract

One of the most influential and ever-expanding dimensions of almost every African society is religion. Every function political, legal, or economic, is intertwined with the ingredients of religion. In Ghana, it is socially, politically, and legally offensive to separate religion from communal exhibitions and, restrict it from individual performance. Amid the widely spread commitment to different religions by public officials, the reality of corruption alongside its destructive nature still infringes on the public administrative efficiency in Ghana. With regards to this submission, one question worth asking is, can religion, owing to its measurability, be operable in curbing corruption in a notoriously religious and corruption-spotted country like Ghana? In finding a response to this question, this paper argued that religious functionalism can be used as a practical tool in the fight against corruption in Ghana. Religious functionalism in its definitional postulation refers to activities that promote social integration, adhesive group formation, and social control that foster a moral framework that contributes to the development of a society. To achieve its objective and arrive at workable recommendations, the paper relied on library materials—drawing contents from the research papers relating to the subject matter. The paper recommended that in order to fight corruption in Ghana the functional dimensions of Christianity, Islam and African Traditional Religion should be emphasized. Specifically, the adherents of these religions owe a responsibility to their religious moral frameworks. If the Ghanaian society is ‘notoriously’ religious, it follows that religious functionalism is indispensable in the fight against corruption. Keywords: Functionalism, Corruption, Religion, Development.

Highlights

Ghana is “notoriously” religious, with every facet been permeated by religion, especially the two imported religions—Christianity and Islam
With regards to this submission, one question worth asking is, can religion, owing to its measurability, be operable in curbing corruption in a notoriously religious and corruption-spotted country like Ghana? In finding a response to this question, this paper argued that religious functionalism can be used as a practical tool in the fight against corruption in Ghana
In the light of Gyekye’s assertion, the fight against corruption demands making a new positive commitment to ‘accepted rules and principles’. If this is the case, it follows that the accepted moral principles or teachings against bribery and corrupt practices stated by Christian, Islamic and Traditional religions should be promoted by all adherents in all public offices in order to curb the malaise of corruption in Ghana

Summary

INTRODUCTION

Ghana is “notoriously” religious, with every facet been permeated by religion, especially the two imported religions—Christianity and Islam. Traditionalist, and 0.8% other religions and 5.2 no religion.[1] One point worth noting is that, the statistical presentation showed beyond any shadow of a doubt that there are about 88.6% religious adherents in Ghana, virtually all public sector offices in the country are occupied by them Religious practices, in their functional dimension foster morally upright values that speak against championing corrupt practices and social vices. Some of the causes in Ghana are: A) Lack of trust in public offices and political systems Mistrust breeds corruption especially at the lower levels since the exhibition of unethical acts by top bureaucratic and political elites has a rippling effect on subordinates and civic behavior.[10] It feeds individual participation in corruption This point is advanced in another level that the lack of confidence in government favours corruption insofar as it transforms citizens into clients and bribers who look for private protection to gain access to decision-makers.[11]. Joseph Ayee supported this claim when he said, In Ghana, the political parties Act, (Act 574, 2000) leaves political party financing completely unregulated with the exception of banning non-citizens, foreign donations, in cash or in-kind, to parties; regulating private and corporate funding of political parties and campaigns is very weak and a key opportunity for corruption.[14]

What promotes corruption In Ghana?

Findings

CONCLUSION