An Assessment Of Religious And Ethical Implications Of Prostitution In Ghana (Case Of Brong Ahafo Region, Ghana)
Chapter One
Preface
Background Of The Study
In exchange for the hand’s labor, the company pays the hand plutocrat. People are compensated for their capacities, attention, and sweats in meeting others’ emotional requirements. The funnyman, hairstylist, and burial decorator, for illustration, get paid after their tasks, but we don’t trade plutocrat in exchange for fellowship. mortal connections must be freely handed and freely changed in order to be ‘ real’ and meaningful. What about thrill and exertion in the bedroom? What part does sexual expression have in our lives? Is it possible for anything to be meaningful or affable if it’s bought or vended as a product?
Harlotry, like other forms of sexual exploitation, is a kind of mortal specialization that exists all throughout the world. Harlotry is defined in Ghana under section 279 of the felonious law of 1960( Act 29), as amended by Act 554, as “ the immolation by a person of his body for acts of lewdness( coitus) remuneration, despite the absence of an ordinary sexual connection. ” It may also be described as the act of dealing one’s or another’s services for the purpose of intercourse or other sexual acts. Harlotry, according to Lauer( 1998), is defined as paid sexual relations between a woman and her customer, with the compensation furnishing a portion of the woman’s total income. still, in this thesis, harlotry is defined as a courtesan performing, proposing, or agreeing to do a sexual act in exchange for plutocrat, property, a commemorative, a favor, an object, or anything of value.
womanish harlotry appears to be more current in Africa, specially in Ghana, than manly harlotry. hookers work both inside and outside of Ghana. Ivory Coast, Liberia, Monrovia, and South Africa are the most common destinations for Ghanaian hookers. hookers are primarily set up in the country’s major metropolises and mining municipalities, similar as Takoradi, Accra, Kumasi, Cape Coast, Koforidua, Obuasi, Tarkwa, Akwatia, and Kenyasi. hookers also operate in other important municipalities like as Tema, Sunyani, and Sekondi. House hookers( seaters) are old- fashioned hookers who live in houses in colorful corridor of municipalities( The Weekly Spectator, 4th October, 2008).
hookers’ doors are constantly partial- opened, allowing buyers to enter only for the hookers to follow them and negotiate, after which business begins. Other gangs of hookers have lately begun to operate on the main thoroughfares of metropolises. roving hookers are a type of courtesan. They set up shop in areas where business backups are anticipated to do, patrolling the area to bait passers- in and also negotiating for business. In Accra, Cape Coast, Kumasi, Tema, and Takoradi, among other places, these contemporary hookers operate in major road areas and decent domestic neighborhoods.
Another kind of harlotry that’s current in Ghana is” call- girl” harlotry. These hookers, who are substantially from the upper crust, including council, polytechnic, and university scholars, as well as men and women who have day jobs to condense their income, leave their prints and contact information with hostel staff. The consumer dials the number and specifies his or her race, age, attractiveness, and readiness to partake in particular sexual conditioning. In moment’s world of global trade, the call girl must be prepared to entertain businessmen and ladies from each over the globe. Unlike tarts or home hookers, these hookers are generally better educated. They’re largely charming since they dress nicely and operate autonomously to give exclusive services to their guests in their hostel room or in an apartment of their picking.
In Ghanaian society, harlotry has come a veritably sensitive content that’s more delicate to bandy. This is because, according to tradition, a boy or girl is anticipated to be sexually immature until he or she’s physically and socially developed( Sarpong, 1974). As a result, if the content of harlotry comes up for discussion, it’s nearly dismissed or assumed to be a foreign subject that should be avoided. As a result, the putatively unyielding station regarding harlotry, particularly in Ghana, appears to be both artistic and religious. Harlotry is execrated and viewed with misprision in nearly every Ghanaian society, to the point where individualities who engage in it or are indicted of engaging in it don’t get compassion or support from the community.
What makes harlotry( and other forms of sexual malfeasance) indeed more contemptuous in Ghana is that persuasions that aren’t culturally or historically Ghanaian, similar as Christianity and Islam, don’t blink the practice in any manner. still, recent events across the world, specially in Ghana, have made it more important than ever for people from all walks of life to review the content of harlotry in order to place it in its proper perspective and treat it as similar.
Globalization, modernisation, urbanization, pastoral-civic migration, unstable distribution of public coffers, increased religious conditioning, and other factors have shaped people’s comprehensions and stations about a variety of issues, including harlotry. As a consequence, harlotry should no longer be seen as a impermissible issue, but rather as one that requires immediate attention from all individualities, anyhow of their backgrounds.
It’s pivotal to flash back that harlotry is amulti-faceted problem that has to be handled from a variety of angles, not only by sociologists. Harlotry cuts beyond religious, artistic, political, sociological, profitable, and ethical boundaries. The issue can only be addressed in its proper perspective if all stakeholders in the development process work together. As a result, harlotry is regarded as an issue that affects the entire society rather than a specific portion or division.
As amulti-religious society, Ghana believes that all mortal action should be guided by moral principles that are constantly promoted via the ideals of these religious conditioning. still, a variety of variables appear to be at play in the rise of immoral geste . Poverty, exposure to pornographic books and flicks, media pouring out a growing sluice of sexually stimulating advertisements and entertainments similar as beauty competitions with rivals exhibiting themselves virtually naked are just a many exemplifications. Some people assess their own sexual actions by comparing them to the opinions of social ethicists and coitus checks, presumably believing that while unconventional geste may be bad, it must be okay if everyone differently is doing it( Boullough, 1996).
Western civilization was said to have lived an extremely confined and sexually moral actuality in thepre-civilization age. Since the fall of the Roman Empire, sexual geste was only permitted between hubby and woman , and solely for the sake of reduplication. The origins of this station may be traced in the Judeo- Christian theological tradition, specially in Saint Paul’s New Testament training and early Christian leaders’ lectures similar asSt. Augustine’s( 354- 430AD). Although these leaders believed that sexual abstinence was preferable, they nonetheless conceded that ‘ it is better to marry than to burn'( Coleman & Cressey, 1984).
In moment’s Ghana, both youthful and senior openly bandy their sexual habits wherever they go. For illustration, scholars who don’t share in open conversations about sexual matters or who don’t have a sexual relationship are labeled as” chrife” and/ or” christo-crazy.” Our ancestors despised magazines featuring prints of scantily dressed women, yet they’re now masses of supermarket magazine racks.
Programmes on FM stations similar as” From me to you,”” Love links,”” Looking for love,”” Mmarima ahyia,”” Wo ba ada anaa,” and special love corners in journals and other forms of media may encourage harlotry in Ghana because listeners and actors may be tempted to put what’s said or seen into practice. numerous African and Western film pens and directors now believe that one or two coitus scenes are needed for a new product’s fiscal success. Indeed TV shows now openly bandy motifs that would have been astounding and disturbing just a decade agone . The proliferation of social clubs, hospices, and extended jail rulings( people in detention) have all led to an increase in sexual openness in nearly every position. As a result, this experimenter’s thing is to look at these current motifs of concern pragmatically with the sole purpose of using ethical principles to propose practical answers.
Statement Of The Problem
As amulti-religious society, Ghana believes that all mortal action should be guided by moral principles that are constantly promoted via the ideals of these religious conditioning. still, a variety of variables appear to be at play in the rise of immoral geste . Poverty, exposure to pornographic books and flicks, media pouring out a growing sluice of sexually stimulating advertisements and entertainments similar as beauty competitions with rivals exhibiting themselves virtually naked are just a many exemplifications. Some people assess their own sexual actions by comparing them to the opinions of social ethicists and coitus checks, presumably believing that while unconventional geste may be bad, it must be okay if everyone differently is doing it( Boullough, 1996).
Despite the fact that nearly all of Ghana’s main faiths condemn the practice of marketable coitus trading, it nonetheless exists. The religious population of Ghana was estimated to be over 90 of the total population in the 2000 population and casing tale. By extension, the maturity of persons involved in harlotry( both hookers and their guests) may be members of one or further religious institutions. As a result, harlotry in Ghana raises major theological and ethical enterprises that must be addressed. As a result, the theological and ethical ramifications of harlotry in Ghana are delved in this thesis.
Ideal Of The Study
The primary end of this study is to assess the ethical and religious counteraccusations of harlotry in Ghana;
1. To determine why people enter into coitus trade or harlotry business.
2. To probe the profitable significance of harlotry to the individual and the region.
3. To probe the moral and ethical counteraccusations of harlotry on interpreters.
Exploration Questions
The following questions guide this study
1. Why do people enter into coitus trade or harlotry business?
2. What’s the profitable significance of harlotry to the individual and the region?
3. What are the moral and ethical counteraccusations of harlotry on interpreters?
Significance Of The Study
This study is significant as it’ll serve as a reference material to the academic community. Also, it’ll contribute to the everlasting debate on harlotry in Ghana.
This study will also motivate religious bodies, NGOs, sociologists, ethicists and other stake- holders to fashion out the applicable measures in handling harlotry issues in Ghana. Eventually, this study is significant as it’ll impact the need for farther exploration into other affiliated areas which the study may not attack.
Compass Of The Study
This study will only cover the Brong Ahafro region in Ghana, hence banning all other areas. It’ll cover the ethical and profitable counteraccusations on the individual and the region as well as the reasons to which individualities indulge in this act.
Limitation Of The Study
During the disquisition, the experimenter ran into a many roadblocks. These are only a many exemplifications. Because the exploration area was confined to the Brong- Ahafo region of Ghana, not all locales were covered. The many askers set up it delicate to answer to the questionnaire, and some were uncooperative. also, despite the experimenter’s statement that the study was rigorously academic, several of the repliers were skeptical of the exploration’s pretensions.
Description Of Terms
1. Harlotry The practice or occupation of engaging in sexual exertion with someone for payment.
2. ETHICS The moral principles that govern a person’s geste or the conducting of an exertion.
3. RELIGION The belief in and deification of a preternatural controlling power, especially a particular God or gods
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