Despite the presence of Islam and Christianity, traditional religions in Ghana have retained their influence because of their intimate relation to family loyalties and local mores. The traditional cosmology expresses belief in a supreme being (referred to by the Akan as Nyame, or by the Ewe as Mawu). The supreme being is usually thought of as remote from daily religious life and is, therefore, not directly worshipped. There are also the lesser gods that take "residency" in streams, rivers, trees, and mountains. These gods are generally perceived as intermediaries between the supreme being and society. Ancestors and numerous other spirits are also recognized as part of the cosmological order.
For all Ghanaian ethnic groups, the spirit world is considered to be as real as the world of the living. The dual worlds of the mundane and the sacred are linked by a network of mutual relationships and responsibilities. The action of the living, for example, can affect the gods or spirits of the departed, while the support of family or "tribal" ancestors ensures prosperity of the lineage or state. Neglect, it is believed, might spell doom.
Veneration of departed ancestors is a major characteristic of all traditional religions. The ancestors are believed to be the most immediate link with the spiritual world, and they are thought to be constantly near, observing every thought and action of the living. Some ancestors may even be reincarnated to replenish the lineage. Barrenness is, therefore, considered a great misfortune because it prevents ancestors from returning to life.
To ensure that a natural balance is maintained between the world of the sacred and that of the profane, the roles of the chief within the state, family elders in relation to the lineage, and the priest within society, are crucial. The religious functions, especially of chiefs and lineage heads, are clearly demonstrated during such periods as the Odwira of the Akan, the Homowo of the Ga-Adangbe, or the Aboakyir of the Efutu (coastal Guan), when the people are organized in activities that renew and strengthen relations with their ancestors. Such activities include the making of sacrifices and the pouring of libations.
The religious activities of chiefs and lineage heads are generally limited to the more routine biweekly and annual festivities, but traditional priests given their association with specific shrines are regarded as specialized practitioners through whom the spirits of the gods may grant directions. Priests undergo vigorous training in the arts of medicine, divination, and other related disciplines and are, therefore, consulted on a more regular basis by the public. Because many diseases are believed to have spiritual causes, traditional priests sometimes act as doctors or herbalists. Shrine visitation is strongest among the uneducated and in rural communities. This fact, however, does not necessarily suggest that the educated Ghanaian has totally abandoned tradition; some educated and mission-trained individuals do consult traditional oracles in times of crisis.
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