Governance, the big pot of soup.
Governance is like a big pot of popular Ghanaian soup. Even though there are many types of soup widely spread across Ghana, at the mention of soup everyone’s attention is drawn to the big three (Palmnut, Light, or Groundnut soup). What about Kontomire (taro leaves) soup? Ayoyo soup? Okra soup?
In the same way, most of us have a very myopic view of what governance is. We limit to the presidency, our ministers and extend it to the ever-honourable Members of Parliament (the big three). Governance is more than that. In 1992, the World Bank’s document on “Governance and Development” defined governance as a process by which the legitimized power had been exercised for the utilization of resources of a country for development but not growth.
Therefore, without limiting ourselves to democratic governance, there are various systems of governance like corporate governance, environmental governance, e-governance, global governance, and the star of the show today, traditional governance.
What does it mean to be a traditional government leader?
The idea of being a part of the traditional governance system is mostly limited to being a chief, which although a part of it is not entirely exhaustive. Being a chief is to be the head traditional system of governance. However, it is not the only role available in this system. Traditional governance is an indigenous part of the culture of African countries. For more context, these systems were formal in precolonial times and in current times have become more semi-formal (and informal in some countries) due to the indoctrination of the Western system of governance.
They are largely borne of the pre-colonial political systems and are adhered to principally, although not exclusively, by the population in the traditional (subsistent) sectors of the economy. These institutions are often elder-based with group leadership and have the institutions of judicial systems and mechanisms of conflict resolution and allocation of resources, like the institutions of the centralized systems. The Ibo village assembly in eastern Nigeria, the Eritrean village baito (assembly), the Gada (age-set) system of the Oromo in Ethiopia and Kenya, and the Asantehene of the Ashanti region (Ghana) are examples of traditional governance systems.
Several misconceptions put a stain on this form of governance. First, is the primitive and outdated nature of its systems. We live in a progressive era and things are continually being changed and improved, the traditional system of governance is not left out of this wave. To say that it is primitive is to acknowledge the fact that you are ignorant.
Another misconception is the undemocratic and ‘abusive’ nature of the traditional governance system. It is seen as a system that does not respect human rights. This is flawed looking at our present systems. Though the ascension to the throne is generational, it does not vest in the leader’s unbridled authority. Rather, there are various stages a chief has to go through before deciding on or implementing a project (e.g., the council of elders, queen mother). Also, our traditional leaders are seen at the forefront of the fight against outmoded practices (such as trokosi or FGM) that infringe on the rights of people, particularly women and children. Women are also given more opportunities in that system of governance.
The biggest misconception is this system’s incompatibility with other religions aside from traditionalists. Ghana is a religiously diverse country with a significantly larger Christian population. There is a rich history of coexistence and syncretism between traditional and monotheistic religious beliefs. Religious beliefs in Ghana are not monolithic, there is a wide range of religious expressions and beliefs, and many Ghanaians have found ways to reconcile their religious faith with their cultural heritage, including traditional governance and practices. This integration has contributed to the rich tapestry of Ghana’s cultural and religious diversity. Hence to believe that Christians cannot be traditional rulers is to put yourself in a tiny and unnecessary box that is even contrary to your faith.
Once it is established that traditional governance is a form of governance like any other and a leadership role that requires the one who occupies it to be competent, have good people skills, and be responsible, I believe most of these inconsistencies would be corrected. Being a part of the above system means you play various roles (that are largely beneficiary to the society at large). Categorized into three, the roles are as follows; the advisory role to government and the participatory role in the administration of regions and districts; next, the developmental role i.e., complementing the government’s efforts in mobilizing the population for the implementation of developmental projects, sensitizing them on health issues such as HIV/AIDS, promoting education, encouraging economic enterprises, inspiring respect for the law and urging participation in the electoral process and finally, they play a role in conflict resolution, an area for which they are well known and respected.
God wants us ALL to be ‘influencers’.
“You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”
– Jesus Christ.
As Christians, I believe that one of the fundamental conclusions we have to come to is that our lives are not ours but for God (Luke 9:24). We were put on earth for a purpose that would solely glorify Him. Contrary to popular belief, Christians are not supposed to be timid and shy away from responsibilities or challenges. Peaceful, yes. Lead with love, yes. Leave the ruling to the world, no. I have heard so many of my Christian friends say they could never go into politics or any form of governance at that (not to talk about the traditional system) because it’s a ‘dirty game’.
Who is expected to wash the ‘game’ and make it clean then?
Jesus Christ admonishes us to be the light, and shine in the darkness (wash the dirty game). He asks that we live as literal beacons influencing EVERY aspect and glorifying Him in all facets of our lives. In Acts 1:8, to make my point clearer, the bible reminds us that we shall receive power when the Holy Spirit comes upon us (luckily, the Spirit is a gift freely given to all Christians) and that we will be witness of Jesus in Jerusalem, in Judea and Samaria and finally, to the ends of ALL the earth. The Bible says ALL and not some. As much as we influence the church, we should dominate traditional governance too, our classrooms, our workplaces, JCR elections, and SRC elections. It is time to stand up and be the influencers we were born to be.
Daniel is described as the Prophet of God; the Companion of Kings is one of the many bible characters who is an epitome of influence. Daniel managed to thrive in an era of captivity (seventy years to be exact) and against all odds (being thrown into a lions’ den) remained a beacon of light for His God and glorified Him. In Daniel 4:27, he uses his position of power and influence to advise Nebuchadnezzar to stop sinning, practice righteousness, and look after the oppressed.
Daniel was peaceful, led with love, and yet was not passive to all the sins the Babylonians committed. With wisdom and direction from God (which is very important), he was a beacon of change.
The question here is, if a man in captivity could do this, what is your excuse?
How can I, as a Christian influence the system of traditional governance?
Respect. Before anything else, we, as Christians should respect and appreciate local traditions. I have learned that it helps to research and understand the origins of acts before we criticize them. We should seek to influence traditional governance in a way that is respectful, winsome, grace-filled, and truth exalting When we make the effort to understand these local traditions, our attitude towards them will be significantly improved.
Once, we’ve understood, now, we can start to actively participate in activities that relate to traditional governance, support and promote ethical leadership in the traditional environment through education and example (demonstrating good leadership and Christian values), being intentional about praying for our leaders (both traditional and political) and finally, being an active part of the cultural preservation process and respecting the views or opinions of others of different religious backgrounds without compromising on the Christian faith.
Ready, Set, Start.
Just as it takes time to establish a social media platform or progress from talking to a relationship, change doesn’t happen overnight, and one person’s efforts may not instantly influence the world. Yet, beginnings are crucial. My friend’s uncle, a chief, isn’t pressured to follow traditional religion due to his predecessor’s groundwork. It’s a gradual process for a meaningful cause—dominating the field of traditional governance. Rome wasn’t built in a day, but it began in one. Let’s be influencers and start building now.
– By Fellow Nhyira Owusu Konadu
Central Leadership Program 