A Critical Examination Of The National Commission Role On Culture In The Socio-economic Development Of Ghana (Case Of Brong Ahafo Region)

A Critical Examination Of The National Commission Role On Culture In The Socio-economic Development Of Ghana (Case Of Brong Ahafo Region)

Chapter One

Preface

Background Of The Study

From a variety of views, development as a multidisciplinary idea has been supported. This is due to the fact that experts from numerous fields have expressed differing opinions on the subject grounded on their theoretical backgrounds. Indigenous knowledge has been honored by ultramodern social scientists and academics as important in accelerating the growth of developing countries, specially in the third world. Indigenous knowledge is the knowledge that enables a society to make opinions regarding conditioning that are respectable to them, similar as husbandry, education, and health. Indigenous knowledge, along with western- grounded knowledge, aids in the development of culturally respectable development results for a certain society( Puffer, 1995).

preliminarily, similar knowledge was ignored, and development results were cooked that were neither economically possible nor culturally respectable for the society entering backing( Puffer, 1995). Indigenous knowledge can therefore be characterized as knowledge that provides the foundation for husbandry, environmental conservation, education, health, structure, and social well- being, as well as a variety of other conditioning unique to a specific group of people. A nation state, a community, or an ethnical group are exemplifications of these mortal groups. Indigenous knowledge is passed down through the centuries by oral tradition, and it’s a part of every mortal group( Puffer, 1994 20). As a result, culture is an important element of indigenous knowledge. Taylor( 1959) defined culture as” the total of conventions, traditions, values, and norms that are passed down from generation to generation.” According to Bocock( 1992), a” distinctive way of life, participated values and meanings common to different groups and literal ages” is stylish defined as a” distinctive way of life, participated values and meanings common to different groups and literal ages.” This generally accepted conception implies that societies differ from one society or social group to the coming because they partake common meanings that are distinct from those participated by members of other groups. It also implies that, in different literal circumstances, societies and the meanings associated with their practices and ideals differ. What must be kept in mind is that, while artistic meanings may have changed over time, it would be incorrect to conclude that there’s a complete break up in artistic meanings because there’s also durability. Given the diversity of societies in the world, and particularly in Ghana, it’s necessary to use all of these unique and different societies as a public development tool.

Since Todaro and Smith( 2009) defined development as amulti-dimensional process encompassing abecedarian changes in social structures, public stations, and public institutions, as well as the acceleration of profitable growth, the drop in inequality, and the eradication of absolute poverty, A social structure is a regular social association in society that emerges from and is shaped by individual conduct. The main social institutions should change, according to the description. In substance, development must encompass the entire range of change through which an entire social system, tuned to the different introductory requirements and solicitations of individualities and social groups within that system, moves down from a situation or a condition extensively regarded as wrong and toward a situation or a condition extensively regarded as materially and spiritually better.

According to Yogesh( 1980), developing- world development strategists and social scientists have been censuring the Western development paradigm and promoting the necessity of endogenous development. Endogenous development, according to Alechina and Loubser( 1982), involves development pretensions grounded on the introductory durability of people’s artistic traditions and the emergence of endogenous inventive groups or institutions. In numerous ways, Korea’s socioeconomic development differed significantly from that of the West. Korea demanded what the West held, similar as feasible natural coffers, capital accumulation, technological superiority, an artificial foundation, and the rationality of the West( Yogesh Atal, 1980).

still, Korea held characteristics that the West demanded, similar as its own development principles, mortal resource operation, government- business cooperation, and a different artistic terrain. In order to achieve the thing of socioeconomic growth, certain specific Korean artistic values were used in the rallying and organizing process( Yogesh Atal, 1980). As a result, the significance of culture in the socioeconomic growth of particular countries is stressed. therefore, Korea’s socioeconomic progress can be seen as the result of a combination of traditional artistic values, ultramodern wisdom, and technology, on the one hand, and a combination ofnon-rationality and rationality in terms of Western operation, on the other.

We know from experience that development attempts that overlook original technologies, original knowledge systems, the culture of the people engaged, and the original terrain fail to achieve their pretensions. The application of indigenous knowledge as a way of achieving socioeconomic development is intertwined with the establishment of applicable institutions that will promote the significance of similar institutions in achieving the asked issues. As a result, indigenous development can only be realized if the applicable institutions are in place to offer the frame and atmosphere for the development. Endogenous development, defined as development from a original perspective that considers the wholeness of people’s lives, can be realized handed suitable institutions are in place to support indigenous values in the development process. This emphasizes the significance of public institutions in Africa’s socioeconomic progress, particularly in Ghana.

Institutional development is decreasingly being conceded as a critical element of effective development enterprise. Institutions play a critical part in establishing the correct terrain for integration, which has been extensively recognised. While there’s agreement on the significance of a clear vision and well- defined institutional structure blocks for socioeconomic development, the reality is that certain institutions haven’t gotten the attention they earn to help them negotiate that development( Chang, 2002).

Institutions are generally assumed to include both private and public sector realities, similar as businesses, governments, and civil society associations, by description. Institutions, according to North( 1990), are the rules of a society’s game, or further formally, the restrictions set by humans to govern mortal connections, whether political, social, or profitable. As a result, the National Commission on Culture is the primary subject of this study. This is a government- run agency that was created to produce an atmosphere conducive to the nation’s indigenous development by promoting the country’s unique traits and artistic diversity. still, the experimenter is complexed by the following questions has the National Commission on Culture’s part yielded the asked result; what challenges has the institution faced in achieving this development thing; and, eventually, how can the institution be used tore-awaken the Ghanaian artistic spirit for public development?

Statement Of The Problem

Our culture’s strength and cohesiveness, which we decide from our different artistic backgrounds, is one of its most remarkable characteristics. The people of Ghana must fete that their culture is the foundation of, and the most essential factor in, the nation’s mortal and material growth in the age of globalisation and present specialized difficulties. As a result, our history, artistic values, and institutions must continue to have a significant impact on the nation’s fortune and play an important part in the country’s socioeconomic development. As a result, in our attempts to develop a peaceful Ghana, our culture should reflect the requirements of the period and the intentions of the people.

The Provisional National Defense Council Law 238 established the National Commission on Culture in 1990 to oversee the country’s artistic life from a holistic perspective. The National Commission on Culture is commanded to support the elaboration of an intertwined public culture and cover the perpetration of programs for the preservation, creation, and representation of Ghana’s culture and values, among other effects. The Fourth Republican Constitution( 1992), which recognizes culture as a necessary tool for public integration and development, declares in the Directive Principles of State Policy( Article 39)”( 1) Subject to clause( 2) of this composition, the State shall take way to encourage integration of applicable customary values into the fabric of the nation.”( 2) The State shall insure that suitable customary and artistic values are acclimated and developed as an important element of society’s evolving conditions, and that traditional practices that are dangerous to a person’s health and well- being are excluded.( 3) The government must encourage the growth of Ghanaian languages and pride in Ghanaian culture.( 4) The state must make every trouble to conserve and cover literal spots and vestiges.”

This disclosure from the constitution empowers the National Commission on Culture to carry out its accreditation in that manner, aiding the country in moving toward endogenous growth that incorporates Ghanaian indigenous knowledge through the nation’s rich artistic terrain. Ghanaian culture encompasses the entire way of life developed by Ghanaians through experience and reflection in their sweats to produce a harmonious concurrence with the terrain( Ghana Cultural Policy, 2004). This dynamic culture brings order and meaning to the Ghanaian people’s social, political, profitable, aesthetic, and religious traditions. Our culture also contributes to our sense of tone- identity as a people. Our culture is expressed through principles, ideas, beliefs, and values, as well as through myth, the terrain, wisdom, and technology, as well as the structures of our political, social, legal, and profitable institutions. It can also be seen in the aesthetic value and humanistic element of our literature, music, drama, armature, busts, oils, and other forms of art.

Given the constitution’s elaborate part for the National Commission on Culture, there’s a failure of information on the extent to which the National Commission has performed its duties, the challenges that are precluding the Commission from fulfilling its indigenous accreditation, and public mindfulness of the commission’s part in Ghana. The thrust of this study is mandated by the problems that are precluding the Commission from fulfilling its indigenous accreditation.

Of The Study Ideal

The overall thing of the exploration is to

1. Examine people’s understanding of the National Commission on Culture’s function in their community.

2. Assess the public’s understanding of the National Commission on Culture’s performance.

3. Examine the challenges that the National Commission on Culture faces in carrying out its liabilities.

Exploration Questions

The following exploration questions guide the ideal of the study

1. How well do people understand the National Commission on Culture’s function in their community?

2. What’s the public’s understanding of the National Commission on Culture’s performance?

3. What are the challenges that the National Commission on Culture faces in carrying out its liabilities?

Significance Of The Study

A study of this kind is important because it’ll raise mindfulness of traditional values and foster pride and respect for the country’s history. This study will also promote public concinnity among Ghana’s multitudinous ethnical groups by encouraging artistic engagement andinter-ethnic understanding through programs that give a conducive atmosphere for public development. likewise, the exploration would raise mindfulness of the ultramodern applicability of Ghana’s customs and artistic heritage, as well as aid original communities in marshaling artistic coffers for mortal and material development. likewise, the study will contribute to the current literature in this field and will also serve as a resource for academics, experimenters, and scholars who may want to do future exploration on this content. Eventually, the study will contribute to the current literature in this field and will also serve as a resource for academics, experimenters, and scholars who may want to do future exploration on this content.

Compass Of The Study

The study focuses on examining people’s understanding of the National Commission on Culture’s function in their community, assessing the public’s understanding of the National Commission on Culture’s performance, and incipiently, examining the challenges that the National Commission on Culture faces in carrying out its liabilities. The Brong Ahafo region of Ghana was used as the case study for this exploration.

Limitation Of Study

The study was limited due to the short time frame, budget and the incapability to cover all regions of Ghana.

Description Of Terms

National Commission Set up by their separate governments in agreement with Composition VII of the UNESCO Constitution, the public Commissions operate on a endless base for the purpose of associating their governmental andnon-governmental bodies in education, lores, culture, and communication with the work of the Organization.

Socio- Economic Development Socio- profitable development is the process of social and profitable development in a society. Socio- profitable development is measured by pointers similar as GDP, life expectation, knowledge, and situations of employment.